kshetrakshetrajnyayorevamantaram jnyaanachakshushaa |
bhootaprakritimoksham cha ye viduryanti te param || 34 ||
Those who, by the eye of wisdom, perceive the distinction between the field and its knower in this manner, and relinquishment from the cause of all beings, they attain the supreme.
kshetrakshetrajnyayoho : field and its knower
evam : in this manner
antaram : distinction
jnyaanachakshushaa : eye of wisdom
bhootaprakriti : cause of all beings
moksham : relinquishment
cha : and
ye : those who
viduhu : perceive
yanti : attain
te : they
param : supreme
After having understood the true nature of the self, the nature of the ignorance we are in, and also having understood the method of how to remove this ignorance, what is the result? Shri Krishna concludes this chapter by asserting that the one who has removed his ignorance through knowledge attain the supreme, which is moksha or liberation from the cycle of Prakriti’s creation and dissolution. The key to understanding this chapter is "viveka", or discrimination, which was hinted at the beginning of this chapter by the words "idam shareera" or "this body".
Take the case of a forensic investigator who is hired to detect counterfeit currency notes. On the first day of his job, he will not be able to spot the difference between a fake note and a genuine note. After learning about the visual differences between what’s fake and what’s genuine, and after practising to spot those differences over a period of time, his eye will begin to see minute details that the average eye cannot see. This ability to separate the real from the unreal is discrimination, which is the “eye of wisdom” mentioned in the shloka.
So then, the one who knows how to conduct his life in a manner such that he can distinguish between the unreal aspects and the real aspects, between the field and its knower, between Purusha and Prakriti, and learn to see the imperishable in the perishable as Ishvara, such a person is freed of the mechanisms of Prakriti, the cause of all beings. This is the goal of jnyaana yoga, which is summarized in the thirteenth chapter of the Gita. We will be able to attain this goal if we bring this teaching into our lives through constant reflection and meditation.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade kshetrakshetrajnyavibhaagayogo naama trayodashodhyaayaha || 13 ||
Showing posts with label ye. Show all posts
Showing posts with label ye. Show all posts
Monday, February 4, 2013
Saturday, December 29, 2012
Bhagavad Gita Verse 20, Chapter 12
ye tu dharmyaamritamidam yathoktam paryupaasate |
shradyadhaanaa matparamaa bhaktosteteeva me priyaha || 20 ||
Therefore, those who partake of this nectar of law described here, endowed with faith, keeping me as the goal, those devotees are extremely dear to me.
ye : those who
tu : therefore
dharmyaamritam : nectar of law
idam : this
yatha : here
uktam : described
paryupaasate : partake
shradyadhaanaa : endowed with faith
mat : me
paramaahaa : goal
bhaktaaha : devotees
te : those
ateeva : extremely
me : me
priyaha : dear
Shri Krishna began listing the attributes of perfected devotees starting from the thirteenth chapter. In this shloka, he concludes this topic by highlighting two key attributes of such devotees: shraddha or faith, and making Ishvara as their ultimate goal, “matparamaahaa”. He terms the teaching of this chapter as the nectar of dharma. We can interpret the word dharma to mean the universal law of nature from the ninth chapter, or also as the nine fold bhaagvat dharma of Prahlaada that was explained earlier in this chapter.
Why are faith and goal-setting given such importance in bhakti or the path of devotion? Consider a child who eventually wants to study at one of the top universities in the world. Until he reaches a stage where he can qualify to attend that university, get selected for admission and begin his coursework, he needs to have faith in the notion that graduating from that university will significantly improve his life. That faith will propel him to set the single-pointed goal of academic success, work hard, to keep aside all distractions and to not give up. Only when he actually graduates will he not need faith anymore, because he has achieved what he set out to achieve. But until them, it is only faith in the goal that keeps him going.
Therefore, Shri Krishna says that those devotees who have fixed Ishvara as the goal, and that who have unwavering faith in that goal, are extremely dear to him. Devotees who love Ishvara without having known him first are devotees of the highest caliber, since it is more difficult to love something without having first known it. Such devotees, who do not need to become monks but just diligently worship Ishvara with form, are assured of liberation by Ishvara himself. This is the concluding message of the twelfth chapter.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade bhaktiyogo naama dvaadashodhyaayaha || 12 ||
shradyadhaanaa matparamaa bhaktosteteeva me priyaha || 20 ||
Therefore, those who partake of this nectar of law described here, endowed with faith, keeping me as the goal, those devotees are extremely dear to me.
ye : those who
tu : therefore
dharmyaamritam : nectar of law
idam : this
yatha : here
uktam : described
paryupaasate : partake
shradyadhaanaa : endowed with faith
mat : me
paramaahaa : goal
bhaktaaha : devotees
te : those
ateeva : extremely
me : me
priyaha : dear
Shri Krishna began listing the attributes of perfected devotees starting from the thirteenth chapter. In this shloka, he concludes this topic by highlighting two key attributes of such devotees: shraddha or faith, and making Ishvara as their ultimate goal, “matparamaahaa”. He terms the teaching of this chapter as the nectar of dharma. We can interpret the word dharma to mean the universal law of nature from the ninth chapter, or also as the nine fold bhaagvat dharma of Prahlaada that was explained earlier in this chapter.
Why are faith and goal-setting given such importance in bhakti or the path of devotion? Consider a child who eventually wants to study at one of the top universities in the world. Until he reaches a stage where he can qualify to attend that university, get selected for admission and begin his coursework, he needs to have faith in the notion that graduating from that university will significantly improve his life. That faith will propel him to set the single-pointed goal of academic success, work hard, to keep aside all distractions and to not give up. Only when he actually graduates will he not need faith anymore, because he has achieved what he set out to achieve. But until them, it is only faith in the goal that keeps him going.
Therefore, Shri Krishna says that those devotees who have fixed Ishvara as the goal, and that who have unwavering faith in that goal, are extremely dear to him. Devotees who love Ishvara without having known him first are devotees of the highest caliber, since it is more difficult to love something without having first known it. Such devotees, who do not need to become monks but just diligently worship Ishvara with form, are assured of liberation by Ishvara himself. This is the concluding message of the twelfth chapter.
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade bhaktiyogo naama dvaadashodhyaayaha || 12 ||
Saturday, December 15, 2012
Bhagavad Gita Verse 6, Chapter 12
ye tu sarvaani karmaani mayi sanyasya matparaahaa |
ananyenaiva yogena maam dhyaayanta upaasate || 6 ||
But, those renounce all actions in me, intent upon me only, meditate upon me through the single-pointed yoga of worship..
ye : those
tu : but
sarvaani : all
karmaani : actions
mayi : me
sanyasya : renounce
matparaahaa : intent upon me
ananyena : single-pointed
eva : only
yogena : through yoga
maam : me
dhyaayanta : meditating
upaasate : worship
Previously, Shri Krishna compared seekers who worship the formless Ishvara to those who worship Ishvara with form, and concluded that the worshippers of the formless Ishvara have more difficulty. We used the example of a child helping his parents to understand the attitude of the formless worshipper and the example of the worker helping his CEO exemplifying the worshipper of Ishvara with form. Now Shri Krishna re-emphasizes the qualifications of the worshipper of Ishvara with form, which is the route that most of us will take.
First, we have to renounce all our actions to Ishvara, in other words, practice karma yoga. Typically, when we perform any actions, we are looking for a tangible material result (monetary profit), emotional result (happiness) or an intellectual result (satisfaction). If our actions don’t turn out as we anticipated, we may get opposite results in the form of loss, sorrow or dissatisfaction. When we perform actions for the sake of renunciation to Ishvara, we leave the outcome to Ishvara, whether it is favourable or not.
When we do this, our mind and intellect do not constantly get destabilized by life’s ups and downs, leaving them free to contemplate the higher goal of Ishvara. But this can only happen through the practice of single-pointed worship, “ananya yoga”, the yoga where there is no other goal but Ishvara. In this manner, when we constantly worship Ishvara through our body, mind and intellect, he takes care of us. How does he do that? Shri Krishna completes this thought in the next shloka.
ananyenaiva yogena maam dhyaayanta upaasate || 6 ||
But, those renounce all actions in me, intent upon me only, meditate upon me through the single-pointed yoga of worship..
ye : those
tu : but
sarvaani : all
karmaani : actions
mayi : me
sanyasya : renounce
matparaahaa : intent upon me
ananyena : single-pointed
eva : only
yogena : through yoga
maam : me
dhyaayanta : meditating
upaasate : worship
Previously, Shri Krishna compared seekers who worship the formless Ishvara to those who worship Ishvara with form, and concluded that the worshippers of the formless Ishvara have more difficulty. We used the example of a child helping his parents to understand the attitude of the formless worshipper and the example of the worker helping his CEO exemplifying the worshipper of Ishvara with form. Now Shri Krishna re-emphasizes the qualifications of the worshipper of Ishvara with form, which is the route that most of us will take.
First, we have to renounce all our actions to Ishvara, in other words, practice karma yoga. Typically, when we perform any actions, we are looking for a tangible material result (monetary profit), emotional result (happiness) or an intellectual result (satisfaction). If our actions don’t turn out as we anticipated, we may get opposite results in the form of loss, sorrow or dissatisfaction. When we perform actions for the sake of renunciation to Ishvara, we leave the outcome to Ishvara, whether it is favourable or not.
When we do this, our mind and intellect do not constantly get destabilized by life’s ups and downs, leaving them free to contemplate the higher goal of Ishvara. But this can only happen through the practice of single-pointed worship, “ananya yoga”, the yoga where there is no other goal but Ishvara. In this manner, when we constantly worship Ishvara through our body, mind and intellect, he takes care of us. How does he do that? Shri Krishna completes this thought in the next shloka.
Tuesday, December 11, 2012
Bhagavad Gita Verse 2, Chapter 12
Shree Bhagavaan uvaacha:
mayyaveshya mano ye maam nityayuktaa upaasate |
shraddhayaa parayopetaaste me yuktatamaa mataahaa || 2 ||
Shree Bhagavaan said:
Those who, fixing their mind in me, are constantly engaged in my worship, endowed with supreme faith, those are superior in yoga, in my opinion.
mayi : in me
aaveshya : fixing
manaha : mind
ye : those who
maam : my
nityayuktaa : constantly engaged
upaasate : worship
shraddhayaa : with faith
parayaa : supreme
upetaahaa : endowed
te : those
me : my
yuktatamaahaa : superior in yoga
mataahaa: opinion
Previously, Arjuna had asked Shri Krishna to select which type of devotees were better between those who worship Ishvara as the formless unmanifest, and those who worship him as an entity endowed with form. Shri Krishna begins by describing those devotees who worship Ishvara endowed with form. He says that such devotees are the most superior yogis because they are constantly engaged in worship of Ishvara, full of supreme faith.
Three qualities of a superior yoga are highlighted here. Firstly, we as devotees should be able to fix our mind on Ishvara, using all the instruction given in chapter six and other places as well. In the initial stages of meditation, keeping our mind on Ishvara even for ten minutes is quite an achievement. Secondly, we have to be “nitya yuktaa”, the ability to remain constantly engaged in worship, without letting the mind divert itself to other pursuits. Thirdly, we need to be endowed with supreme and unwavering faith.
Even though these qualities may seem easy to attain on the surface, they are not so. Shri Krishna chooses words that indicate that he is looking for the highest kind of concentration and faith. For example, he uses the word “aaveshya” to describe concentration, but what it really means is using our thoughts to enter, to penetrate into the object of concentration. This kind of concentration requires a highly purified mind, free from selfish likes and dislikes and from attachment to material concerns. Our degree of faith further reinforces the ability to remain focused on our object of concentration.
So then, what is Shri Krishna’s opinion on those devotees who worship Ishvara as the unmanifest? This comes next.
mayyaveshya mano ye maam nityayuktaa upaasate |
shraddhayaa parayopetaaste me yuktatamaa mataahaa || 2 ||
Shree Bhagavaan said:
Those who, fixing their mind in me, are constantly engaged in my worship, endowed with supreme faith, those are superior in yoga, in my opinion.
mayi : in me
aaveshya : fixing
manaha : mind
ye : those who
maam : my
nityayuktaa : constantly engaged
upaasate : worship
shraddhayaa : with faith
parayaa : supreme
upetaahaa : endowed
te : those
me : my
yuktatamaahaa : superior in yoga
mataahaa: opinion
Previously, Arjuna had asked Shri Krishna to select which type of devotees were better between those who worship Ishvara as the formless unmanifest, and those who worship him as an entity endowed with form. Shri Krishna begins by describing those devotees who worship Ishvara endowed with form. He says that such devotees are the most superior yogis because they are constantly engaged in worship of Ishvara, full of supreme faith.
Three qualities of a superior yoga are highlighted here. Firstly, we as devotees should be able to fix our mind on Ishvara, using all the instruction given in chapter six and other places as well. In the initial stages of meditation, keeping our mind on Ishvara even for ten minutes is quite an achievement. Secondly, we have to be “nitya yuktaa”, the ability to remain constantly engaged in worship, without letting the mind divert itself to other pursuits. Thirdly, we need to be endowed with supreme and unwavering faith.
Even though these qualities may seem easy to attain on the surface, they are not so. Shri Krishna chooses words that indicate that he is looking for the highest kind of concentration and faith. For example, he uses the word “aaveshya” to describe concentration, but what it really means is using our thoughts to enter, to penetrate into the object of concentration. This kind of concentration requires a highly purified mind, free from selfish likes and dislikes and from attachment to material concerns. Our degree of faith further reinforces the ability to remain focused on our object of concentration.
So then, what is Shri Krishna’s opinion on those devotees who worship Ishvara as the unmanifest? This comes next.
Thursday, November 15, 2012
Bhagavad Gita Verse 32, Chapter 11
Shree Bhagavaan uvaacha:
kaalosmi lokakshayakritpravruddho lokaansamaahartumiha pravruttaha |
ritepi tvaam na bhavishyanti sarve yevasthitaahaa pratyaneekeshu yodhaahaa || 32 ||
Shree Bhagavaan said:
I am time, the seasoned annihilator of the worlds, engaged in destroying all these people. Even without your (effort), all those hostile warriors will not exist in the future.
kaalaha : time
asmi : I am
lokakshayakrit : annihilator of the worlds
pravruddhaha : seasoned
lokaan : people
samaahartumiha : this destruction
pravruttaha : engaged
rite : without
api : even
tvaam : your
na : not
bhavishyanti : exist in the future
sarve : all
ye : those
avasthitaahaa : situated
pratyaneekeshu : hostile
yodhaahaa : warriors
After a long wait, Shri Krishna, as the cosmic form, spoke to Arjuna, revealing himself and his mission of destroying the universe and all the living beings residing in it. It is said that Robert Oppenheimer, creator of the atom bomb, uttered this shloka when he saw the power of his creation for the first time. Shri Krishna declared himself to be “kaala”, which means time as well as death. They mean the same thing because in time, everything dies. He also used the word “pravruddha” which means mature or seasoned, indicating that he was well versed in the task of destruction, that it wasn’t a one time thing.
Our mind works within the gamut of space and time, therefore it is difficult to comprehend what Arjuna saw. He probably saw the past, the present and the future happening in an instant, all at the same time. With this vision, Shri Krishna was able to show the future to Arjuna. The Mahaabhaarata war had ended, leaving few Kaurava warriors alive. In other words, Shri Krishna himself had determined that the war would be won by the Paandavas. They fought like any other army would, but the real work behind the scenes was done by Shri Krishna.
Many of us sometimes think, what will happen if I stop working one day? Lest we attach undue importance to our actions and puff up our ego, Shri Krishna gives us a lesson in humility. He reveals that ultimately, it is he who is running the show. If he wants to do something, he will do it with whatever means available, even if it means generating a thought in one person or in a million people.
Now, if we hear this, we may think, why should I do anything at all? I can retire right away since it is ultimately Ishvara who is doing everything. Arjuna probably had the same thought. He would have wondered what was the need for him to fight, reinforcing the argument he made in the first chapter when we wanted to run away from the war.
Anticipating this, Shri Krishna makes a bold statement in the next shloka.
kaalosmi lokakshayakritpravruddho lokaansamaahartumiha pravruttaha |
ritepi tvaam na bhavishyanti sarve yevasthitaahaa pratyaneekeshu yodhaahaa || 32 ||
Shree Bhagavaan said:
I am time, the seasoned annihilator of the worlds, engaged in destroying all these people. Even without your (effort), all those hostile warriors will not exist in the future.
kaalaha : time
asmi : I am
lokakshayakrit : annihilator of the worlds
pravruddhaha : seasoned
lokaan : people
samaahartumiha : this destruction
pravruttaha : engaged
rite : without
api : even
tvaam : your
na : not
bhavishyanti : exist in the future
sarve : all
ye : those
avasthitaahaa : situated
pratyaneekeshu : hostile
yodhaahaa : warriors
After a long wait, Shri Krishna, as the cosmic form, spoke to Arjuna, revealing himself and his mission of destroying the universe and all the living beings residing in it. It is said that Robert Oppenheimer, creator of the atom bomb, uttered this shloka when he saw the power of his creation for the first time. Shri Krishna declared himself to be “kaala”, which means time as well as death. They mean the same thing because in time, everything dies. He also used the word “pravruddha” which means mature or seasoned, indicating that he was well versed in the task of destruction, that it wasn’t a one time thing.
Our mind works within the gamut of space and time, therefore it is difficult to comprehend what Arjuna saw. He probably saw the past, the present and the future happening in an instant, all at the same time. With this vision, Shri Krishna was able to show the future to Arjuna. The Mahaabhaarata war had ended, leaving few Kaurava warriors alive. In other words, Shri Krishna himself had determined that the war would be won by the Paandavas. They fought like any other army would, but the real work behind the scenes was done by Shri Krishna.
Many of us sometimes think, what will happen if I stop working one day? Lest we attach undue importance to our actions and puff up our ego, Shri Krishna gives us a lesson in humility. He reveals that ultimately, it is he who is running the show. If he wants to do something, he will do it with whatever means available, even if it means generating a thought in one person or in a million people.
Now, if we hear this, we may think, why should I do anything at all? I can retire right away since it is ultimately Ishvara who is doing everything. Arjuna probably had the same thought. He would have wondered what was the need for him to fight, reinforcing the argument he made in the first chapter when we wanted to run away from the war.
Anticipating this, Shri Krishna makes a bold statement in the next shloka.
Monday, August 27, 2012
Bhagavad Gita Verse 32, Chapter 9
maam hi paartha vyapaashritya yepi syuhu paapayonayaha |
striyo vaishyaastathaa shoodraastepi yaanti paraam gatim || 32 ||
Surely, O Paartha, even those who are born of sinful origin - women, traders, and also labourers, they attain the supreme state by taking refuge in me.
maam : me
hi : surely
paartha : O Paartha
vyapaashritya : taking refuge
ye : those
api : even
syuhu : who are
paapayonayaha : born of sinful origin
striyaha : women
vaishyaahaa : traders
tathaa : and also
shoodraaha : labourers
te : they
yaanti : attain
paraam : supreme
gatim : state
This is another shloka that has the potential to be misinterpreted if it is quoted out of context. Shri Krishna says that women, traders and labourers are born out of “paapa yoni” which literally means “sinful wombs”. He says that women, traders and labourers are also equally qualified to become liberated through the path of devotion. So to properly understand the meaning, let us look at the historical context and the symbolism that underpins this shloka.
As we have seen so far, the Gita attempts to remove misconceptions about spirituality that were prevalent when it came out. One prevalent misconception that was present throughout history was that only the brahmin and the kshatriya communities were solely qualified for liberation. Any other community was termed as “sinful”. Therefore, Shri Krishna vehemently refutes this misconception using the language that was prevalent at that time.
Now let’s look at the symbolism by focusing on the attributes of the communities mentioned, not by focusing on their birth-given caste or gender. A “sinful origin” or “sinful womb” per this shloka symbolically refers to a low level of sattva guna, and a high level of rajas and tamas which causes such attachment to worldly matters.
How does that manifest in people? The quality of being too attached to children and family is termed as “women” in this shloka. Similarly a “trader” is too attached to money and commerce, and a “labourer” is too attached to the fruits of his own efforts. Unlike other types of spiritual practice that require a high level of detachment, bhakti or devotion does not require such a qualification. Therefore, Shri Krishna praises the path of devotion because anyone who has such deep attachments to worldly matters can attain liberation through devotion.
So, when even those with a material attachments can attain liberation through devotion, how do people with a high level of detachment fare? This is covered next.
striyo vaishyaastathaa shoodraastepi yaanti paraam gatim || 32 ||
Surely, O Paartha, even those who are born of sinful origin - women, traders, and also labourers, they attain the supreme state by taking refuge in me.
maam : me
hi : surely
paartha : O Paartha
vyapaashritya : taking refuge
ye : those
api : even
syuhu : who are
paapayonayaha : born of sinful origin
striyaha : women
vaishyaahaa : traders
tathaa : and also
shoodraaha : labourers
te : they
yaanti : attain
paraam : supreme
gatim : state
This is another shloka that has the potential to be misinterpreted if it is quoted out of context. Shri Krishna says that women, traders and labourers are born out of “paapa yoni” which literally means “sinful wombs”. He says that women, traders and labourers are also equally qualified to become liberated through the path of devotion. So to properly understand the meaning, let us look at the historical context and the symbolism that underpins this shloka.
As we have seen so far, the Gita attempts to remove misconceptions about spirituality that were prevalent when it came out. One prevalent misconception that was present throughout history was that only the brahmin and the kshatriya communities were solely qualified for liberation. Any other community was termed as “sinful”. Therefore, Shri Krishna vehemently refutes this misconception using the language that was prevalent at that time.
Now let’s look at the symbolism by focusing on the attributes of the communities mentioned, not by focusing on their birth-given caste or gender. A “sinful origin” or “sinful womb” per this shloka symbolically refers to a low level of sattva guna, and a high level of rajas and tamas which causes such attachment to worldly matters.
How does that manifest in people? The quality of being too attached to children and family is termed as “women” in this shloka. Similarly a “trader” is too attached to money and commerce, and a “labourer” is too attached to the fruits of his own efforts. Unlike other types of spiritual practice that require a high level of detachment, bhakti or devotion does not require such a qualification. Therefore, Shri Krishna praises the path of devotion because anyone who has such deep attachments to worldly matters can attain liberation through devotion.
So, when even those with a material attachments can attain liberation through devotion, how do people with a high level of detachment fare? This is covered next.
Friday, August 24, 2012
Bhagavad Gita Verse 29, Chapter 9
samoham sarvabhooteshu na me dveshyati na priyaha |
ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham || 29 ||
I am the same to all beings, I do not hate nor favour any one. But, those who worship me faithfully, they are in me and I am in them.
samaha : same
aham : I am
sarvabhooteshu : to all beings
na : no one
me : my
dveshyaha : hate
na : nor
priyaha : favour
ye : one who
bhajanti : worships
tu : but
maam : me
bhaktyaa : faithfully
mayi : in me
te : those
teshu : in them
cha : and
api : also
Following the argument so far, one may have a doubt that Ishvara is somewhat partial to his devotees since he offers them liberation, not to others. Shri Krishna addresses this doubt by saying that he is absolutely impartial and that he does not hate or favour anyone. The difference in the result obtained is entirely up to the effort and qualification of the seeker.
Consider a mother who has to feed two sons. One is a wrestler, and one is an invalid. She will give a lot of heavy food to the wrestler, and easy to digest food to the invalid. She cannot be accused of favouring the wrestler because she is giving food based on his efforts and his constitution. Or consider the sun who provides the same heat and light to everyone. If you build a solar power plant, you can generate electricity. If you don’t, you will not be able to do so.
Similarly, Ishvara is same and equal to everyone. In the Mahabharata, Shri Krishna gave Arjuna and Duryodhana. They could either use him or his powerful army for the war. Arjuna chose Shri Krishna and Duryodhana chose the army. It is the person who makes the right or wrong choice. We can either put a plug in the electrical socket or our finger. Electricity does not care, but the results will be different.
Now, if we truly devoted to our family for example, we do not see any barrier, difference, separation between our family and ourselves. Whatever do for them, it is as if we do it for us. Whatever they do for us, they do it as if they were doing it for themselves. Similarly, if we are truly devoted to Ishvara, we see him in us, and he sees us in him.
Here, the topic of sakaama and nishkaama is concluded (desire-oriented and desireless devotion). The topic of the glory of devotion is taken up next.
Footnotes
1. Earlier Shri Krishna had said that Ishvara is not in anyone. This contradiction is resolved if we consider that each statement is made based on one’s perspective. If we are a devotee, Ishvara is in us and we are in Ishvara. If we a materialistic, Ishvara is not in us.
ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham || 29 ||
I am the same to all beings, I do not hate nor favour any one. But, those who worship me faithfully, they are in me and I am in them.
samaha : same
aham : I am
sarvabhooteshu : to all beings
na : no one
me : my
dveshyaha : hate
na : nor
priyaha : favour
ye : one who
bhajanti : worships
tu : but
maam : me
bhaktyaa : faithfully
mayi : in me
te : those
teshu : in them
cha : and
api : also
Following the argument so far, one may have a doubt that Ishvara is somewhat partial to his devotees since he offers them liberation, not to others. Shri Krishna addresses this doubt by saying that he is absolutely impartial and that he does not hate or favour anyone. The difference in the result obtained is entirely up to the effort and qualification of the seeker.
Consider a mother who has to feed two sons. One is a wrestler, and one is an invalid. She will give a lot of heavy food to the wrestler, and easy to digest food to the invalid. She cannot be accused of favouring the wrestler because she is giving food based on his efforts and his constitution. Or consider the sun who provides the same heat and light to everyone. If you build a solar power plant, you can generate electricity. If you don’t, you will not be able to do so.
Similarly, Ishvara is same and equal to everyone. In the Mahabharata, Shri Krishna gave Arjuna and Duryodhana. They could either use him or his powerful army for the war. Arjuna chose Shri Krishna and Duryodhana chose the army. It is the person who makes the right or wrong choice. We can either put a plug in the electrical socket or our finger. Electricity does not care, but the results will be different.
Now, if we truly devoted to our family for example, we do not see any barrier, difference, separation between our family and ourselves. Whatever do for them, it is as if we do it for us. Whatever they do for us, they do it as if they were doing it for themselves. Similarly, if we are truly devoted to Ishvara, we see him in us, and he sees us in him.
Here, the topic of sakaama and nishkaama is concluded (desire-oriented and desireless devotion). The topic of the glory of devotion is taken up next.
Footnotes
1. Earlier Shri Krishna had said that Ishvara is not in anyone. This contradiction is resolved if we consider that each statement is made based on one’s perspective. If we are a devotee, Ishvara is in us and we are in Ishvara. If we a materialistic, Ishvara is not in us.
Saturday, August 18, 2012
Bhagavad Gita Verse 23, Chapter 9
yepyanyadevataa bhaktaa yajante shraddhyaanvitaahaa |
tepi maameva kaunteya yajantyavidhipoorvakam || 23 ||
Even those devotees who worship other deities, filled with faith, they also worship me only, O Kaunteya, (but) incorrectly.
ye : those
api : even
anyadevataahaa : other deities
bhaktaahaa : devotees
yajante : worship
shraddhyaa : faith
anvitaahaa : filled with
te : they
api : also
maam : me
eva : only
kaunteya : O Kaunterya
yajanti : worship
avidhipoorvakam : incorrectly
The recurring theme of this chapter is the removing misconceptions about the worship of Ishvara. Shri Krishna again invokes that theme in this shloka. He says that those devotees who worship deities other than the infinite Ishvara ultimately worship him, but do so in a wrong manner.
Many of us have been brought up in a tradition in which we worship a specific deity. As children, we are taught to invoke that deity during auspicious occasions, during periods of prosperity as well as periods of difficulty. We should be grateful to our parents for inculcating these good samskaaraas or habits in us at an early age. However, Shri Krishna says that as we grow older, it is important to have the correct knowledge of what we are worshipping, because in most cases, our knowledge is limited and incorrect.
What is this incorrect knowledge? Thinking that what we are worshipping is a finite deity in a certain form is incorrect knowledge. When we see a small government office, we do not make the mistake of thinking that a small office contains the government of an entire nation. Or when we look at a wave, we never imagine that the entire ocean is just that small wave.
Similarly, even though we worship a finite deity in our home or in a temple, we should never think that we are worshipping just that finite deity. If we think in that way, our worship will be incorrect, it will have a flaw.
So then, what is the right knowledge? It is knowing that we are worshipping Ishvara in his infinite nature. Just like we contact the entire Internet when we surf the web on our phone, we contact the infinite Ishvara when we worship a finite deity. Ishvara is the foundation of everything, therefore ultimately all prayers reach Ishvara.
Why do most devotees commit this error? This is explained next.
tepi maameva kaunteya yajantyavidhipoorvakam || 23 ||
Even those devotees who worship other deities, filled with faith, they also worship me only, O Kaunteya, (but) incorrectly.
ye : those
api : even
anyadevataahaa : other deities
bhaktaahaa : devotees
yajante : worship
shraddhyaa : faith
anvitaahaa : filled with
te : they
api : also
maam : me
eva : only
kaunteya : O Kaunterya
yajanti : worship
avidhipoorvakam : incorrectly
The recurring theme of this chapter is the removing misconceptions about the worship of Ishvara. Shri Krishna again invokes that theme in this shloka. He says that those devotees who worship deities other than the infinite Ishvara ultimately worship him, but do so in a wrong manner.
Many of us have been brought up in a tradition in which we worship a specific deity. As children, we are taught to invoke that deity during auspicious occasions, during periods of prosperity as well as periods of difficulty. We should be grateful to our parents for inculcating these good samskaaraas or habits in us at an early age. However, Shri Krishna says that as we grow older, it is important to have the correct knowledge of what we are worshipping, because in most cases, our knowledge is limited and incorrect.
What is this incorrect knowledge? Thinking that what we are worshipping is a finite deity in a certain form is incorrect knowledge. When we see a small government office, we do not make the mistake of thinking that a small office contains the government of an entire nation. Or when we look at a wave, we never imagine that the entire ocean is just that small wave.
Similarly, even though we worship a finite deity in our home or in a temple, we should never think that we are worshipping just that finite deity. If we think in that way, our worship will be incorrect, it will have a flaw.
So then, what is the right knowledge? It is knowing that we are worshipping Ishvara in his infinite nature. Just like we contact the entire Internet when we surf the web on our phone, we contact the infinite Ishvara when we worship a finite deity. Ishvara is the foundation of everything, therefore ultimately all prayers reach Ishvara.
Why do most devotees commit this error? This is explained next.
Friday, August 17, 2012
Bhagavad Gita Verse 22, Chapter 9
ananyaashchintayanto maam ye janaahaa paryupaasate |
teshaam nityaabhiyuktaanaam yogakshemam vahaamyaham || 22 ||
With single-pointed meditation, those who are constantly engaged in my worship, I carry the burden of acquisition and preservation of their needs.
ananyaaha : single-pointed
chintayantaha : meditation
maam : me
ye : those who
janaahaa : people
paryupaasate : worship
teshaam : their
nityaabhiyuktaanaam : constantly engaged
yogakshemam : acquisition and preservation of needs
vahaami : carry the burden
aham : I
Many commentators compare this shloka to a shining gem located right in the middle of the Gita. This oft-quoted shloka contains Ishvara’s promise to all devotees. Here, Shri Krishna assures us that Ishvara will personally attend to the needs of his devotees. But he also defines the type of devotee that is being discussed here. It is one who is ever absorbed in the contemplation of Ishvara. For such people, there is no fear, suffering, sorrow or lack of anything.
Previously, we learned about the “sakaama bhakta” or desire oriented devotee. This shloka describes the “nishkaama bhakta” or desireless devotee. Who is a nishkaama bhakta? It is the one who is only seeking one thing: moksha, liberation. His desire for moksha is equal to no other desire, for that desire will permanently eliminate all other desires. it is a desire for infinitude or poornatva. He has “ananya” or focused goal, other devotees have “anya” or diverse goals.
So if we are desireless devotees, if our only desire is liberation which is the attainment of Ishvara, what does Ishvara do for us? Shri Krishna says that Ishvara takes care of “yoga” and “kshema”. Our entire life comprises two major activities: acquisition and preservation. The early part of our life goes in acquisition of knowledge, wealth, family, position and title. This is denoted by the word “yoga”. The later part of our life is devoted to preservation of what we have acquired. This is “kshema”.
Many commentators cite a wonderful story to illustrate this shloka. There was a brahmin who had great faith in this shloka, but lost it one day because his family did not get enough alms to have a proper meal one day. In disgust, he tore the palm leaf on which this shloka was written and went out of the house. Later, a boy came to his house with a sack of rations. He informed the brahmin’s wife that her husband had sent her the food.
The brahmin’s wife noticed that the boy’s tongue was bleeding. She found out from the boy that it was her husband who had cut off the boy’s tongue. When the brahmin came back, the wife rebuked him for injuring the boy who had delivered the rations. The brahmin, it turns out, knew nothing about the boy or the rations. He quickly realized that it was Ishvara who delivered the food, and that when he tore the palm leaf, it injured Ishvara in the form of that boy. So Ishvara did not just deliver the food, he also carried the rations on his back. This is what is meant by the word “vahaami” which means “to carry”.
What is the practical implication of this shloka? If we wholly devote ourselves to the pursuit of Ishvara, we need not spend any time incessantly worrying about our needs. As long as we perform our duties efficiently and in a spirit of service to Ishvara, we will be well taken care of. Ishvara will not just carry our burden of needs, he will also carry all of our worries as well.
The culmination of this shloka’s vision is the knowledge that there is no such thing as “my” need or “your” need. If everything is Ishvara and everything is in Ishvara, then he will take care of his own needs, just like our fingers are not worrying about someone taking care of their individual needs.
What happens to those who do not worship Ishvara in his infinite nature? This is explained in the upcoming shlokas.
teshaam nityaabhiyuktaanaam yogakshemam vahaamyaham || 22 ||
With single-pointed meditation, those who are constantly engaged in my worship, I carry the burden of acquisition and preservation of their needs.
ananyaaha : single-pointed
chintayantaha : meditation
maam : me
ye : those who
janaahaa : people
paryupaasate : worship
teshaam : their
nityaabhiyuktaanaam : constantly engaged
yogakshemam : acquisition and preservation of needs
vahaami : carry the burden
aham : I
Many commentators compare this shloka to a shining gem located right in the middle of the Gita. This oft-quoted shloka contains Ishvara’s promise to all devotees. Here, Shri Krishna assures us that Ishvara will personally attend to the needs of his devotees. But he also defines the type of devotee that is being discussed here. It is one who is ever absorbed in the contemplation of Ishvara. For such people, there is no fear, suffering, sorrow or lack of anything.
Previously, we learned about the “sakaama bhakta” or desire oriented devotee. This shloka describes the “nishkaama bhakta” or desireless devotee. Who is a nishkaama bhakta? It is the one who is only seeking one thing: moksha, liberation. His desire for moksha is equal to no other desire, for that desire will permanently eliminate all other desires. it is a desire for infinitude or poornatva. He has “ananya” or focused goal, other devotees have “anya” or diverse goals.
So if we are desireless devotees, if our only desire is liberation which is the attainment of Ishvara, what does Ishvara do for us? Shri Krishna says that Ishvara takes care of “yoga” and “kshema”. Our entire life comprises two major activities: acquisition and preservation. The early part of our life goes in acquisition of knowledge, wealth, family, position and title. This is denoted by the word “yoga”. The later part of our life is devoted to preservation of what we have acquired. This is “kshema”.
Many commentators cite a wonderful story to illustrate this shloka. There was a brahmin who had great faith in this shloka, but lost it one day because his family did not get enough alms to have a proper meal one day. In disgust, he tore the palm leaf on which this shloka was written and went out of the house. Later, a boy came to his house with a sack of rations. He informed the brahmin’s wife that her husband had sent her the food.
The brahmin’s wife noticed that the boy’s tongue was bleeding. She found out from the boy that it was her husband who had cut off the boy’s tongue. When the brahmin came back, the wife rebuked him for injuring the boy who had delivered the rations. The brahmin, it turns out, knew nothing about the boy or the rations. He quickly realized that it was Ishvara who delivered the food, and that when he tore the palm leaf, it injured Ishvara in the form of that boy. So Ishvara did not just deliver the food, he also carried the rations on his back. This is what is meant by the word “vahaami” which means “to carry”.
What is the practical implication of this shloka? If we wholly devote ourselves to the pursuit of Ishvara, we need not spend any time incessantly worrying about our needs. As long as we perform our duties efficiently and in a spirit of service to Ishvara, we will be well taken care of. Ishvara will not just carry our burden of needs, he will also carry all of our worries as well.
The culmination of this shloka’s vision is the knowledge that there is no such thing as “my” need or “your” need. If everything is Ishvara and everything is in Ishvara, then he will take care of his own needs, just like our fingers are not worrying about someone taking care of their individual needs.
What happens to those who do not worship Ishvara in his infinite nature? This is explained in the upcoming shlokas.
Tuesday, June 26, 2012
Bhagavad Gita Verse 30 Chapter 7
saadhibhootaadhidaivam maam saadhiyagnyam cha ye viduhu |
prayanaakaalepi cha maam te viduryuktachetasaha || 30 ||
Those who know me with “adhibhoota”, “adhidaiva” and “adhiyagnya” with a focused mind during the time of departure, they realize only me.
sa : with
adhibhoota : “adhibhoota”
adhidaivam : “adhidaiva”
maam : me
sa : with
adhiyagnyam : “adhiyagnya”
cha : and
ye : those who
viduhu : know
prayanaakaale : during the time of departure
api : also
cha : and
maam : me
te : they
viduhu : realize
yuktachetasaha : focused mind
Studying the Gita is akin to taking off in an airplane. Each chapter takes us to a higher and higher level of understanding. In this, the final shloka of the seventh chapter, we are taken from the level of the individual to the level of the cosmic. Shri Krishna introduces a topic that all of us have to confront: how should we prepare ourselves for death ?
We cannot begin to answer this question unless we gain an understanding of the cosmos, where did it come from, how is it sustained, where is it going and so on. Therefore, Shri Krishna in the eighth chapter shifts gears to address these questions.
Here, he introduces three additional terms: “adhibhoota”, “adhidaiva” and “adhiyagnya”. These terms along with the 3 terms from the previous shloka will be explained in the beginning of the next chapter. He also says that the wise devotee who has his mind focused on Ishvara realizes or attains Ishvara.
Let’s say we only think of chocolate ice cream for an entire day, non-stop. We do not let any other thought come into our mind. When we wake up the next day, what would be our first thought? Chocolate ice cream, of course. Similarly, Shri Krishna says that whatever we think just before we die shapes our destiny after we die. If we think of something worldly during the time of death, our destiny will be worldly. But if we think of Ishvara during our time of dying, we will attain Ishvara.
Now, although we like to plan our lives to the nth degree, none of us knows when we will die. If that is the case, the thought that is top priority in our minds will become our final thought. If we are worried about our job all the time, that will be our last thought. If we are worried about our family all the time, that will be our last thought. If we are worried about our the state of the world all the time, that will be our last thought.
Therefore, the practical lesson here is that we should learn to direct our attention towards Ishvara while we are performing our duties on this world. How exactly we should do this, as well as how the cosmos came into existence, is the topic of the eighth chapter.
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade jnyaanavignyaanayogonaamo saptamodhyaahaha || 7 ||
prayanaakaalepi cha maam te viduryuktachetasaha || 30 ||
Those who know me with “adhibhoota”, “adhidaiva” and “adhiyagnya” with a focused mind during the time of departure, they realize only me.
sa : with
adhibhoota : “adhibhoota”
adhidaivam : “adhidaiva”
maam : me
sa : with
adhiyagnyam : “adhiyagnya”
cha : and
ye : those who
viduhu : know
prayanaakaale : during the time of departure
api : also
cha : and
maam : me
te : they
viduhu : realize
yuktachetasaha : focused mind
Studying the Gita is akin to taking off in an airplane. Each chapter takes us to a higher and higher level of understanding. In this, the final shloka of the seventh chapter, we are taken from the level of the individual to the level of the cosmic. Shri Krishna introduces a topic that all of us have to confront: how should we prepare ourselves for death ?
We cannot begin to answer this question unless we gain an understanding of the cosmos, where did it come from, how is it sustained, where is it going and so on. Therefore, Shri Krishna in the eighth chapter shifts gears to address these questions.
Here, he introduces three additional terms: “adhibhoota”, “adhidaiva” and “adhiyagnya”. These terms along with the 3 terms from the previous shloka will be explained in the beginning of the next chapter. He also says that the wise devotee who has his mind focused on Ishvara realizes or attains Ishvara.
Let’s say we only think of chocolate ice cream for an entire day, non-stop. We do not let any other thought come into our mind. When we wake up the next day, what would be our first thought? Chocolate ice cream, of course. Similarly, Shri Krishna says that whatever we think just before we die shapes our destiny after we die. If we think of something worldly during the time of death, our destiny will be worldly. But if we think of Ishvara during our time of dying, we will attain Ishvara.
Now, although we like to plan our lives to the nth degree, none of us knows when we will die. If that is the case, the thought that is top priority in our minds will become our final thought. If we are worried about our job all the time, that will be our last thought. If we are worried about our family all the time, that will be our last thought. If we are worried about our the state of the world all the time, that will be our last thought.
Therefore, the practical lesson here is that we should learn to direct our attention towards Ishvara while we are performing our duties on this world. How exactly we should do this, as well as how the cosmos came into existence, is the topic of the eighth chapter.
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade jnyaanavignyaanayogonaamo saptamodhyaahaha || 7 ||
Monday, June 25, 2012
Bhagavad Gita Verse 29, Chapter 7
jaraamaranamokshaaya maamashritya yatanti ye |
te brahma tadviduhu kritsnamadhyaatmam karma chaakhilam || 29 ||
Those who strive for liberation from old age and death seeking my refuge, they know “brahman” as well as “adhyaatma” and “karma” completely.
jaraa : old age
marana : death
mokshaaya : for liberation from
maam : my
ashritya : taken refuge
yatanti : strive
ye : those who
te : they
brahma : brahman
tat : that
viduhu : know
kritsnam : completely
adhyaatmam : adhyaatma
karma : karma
cha : and
akhilam : entire
As a prelude to the eighth chapter, Shri Krishna introduces a series of technical terms that a devotee needs to know the meaning of in order to gain access to Ishvara. The terms are listed in this shloka and the next shloka, whereas the meaning of the terms is explained in the beginning of the eighth chapter.
Who exactly is this devotee? Shri Krishna says that it is that devotee who is striving. In other words, he is performing karma yoga for purification of his mind and intellect, and has become ready for meditation. But this devotee is not driven by blind faith. He is a jnyaani or wise devotee.
So now, what should the wise devotee have knowledge of? Three technical terms are mentioned in this shloka : brahman, adhyaatma and karma. Some more terms will be added in the next and last shloka of the seventh chapter.
te brahma tadviduhu kritsnamadhyaatmam karma chaakhilam || 29 ||
Those who strive for liberation from old age and death seeking my refuge, they know “brahman” as well as “adhyaatma” and “karma” completely.
jaraa : old age
marana : death
mokshaaya : for liberation from
maam : my
ashritya : taken refuge
yatanti : strive
ye : those who
te : they
brahma : brahman
tat : that
viduhu : know
kritsnam : completely
adhyaatmam : adhyaatma
karma : karma
cha : and
akhilam : entire
As a prelude to the eighth chapter, Shri Krishna introduces a series of technical terms that a devotee needs to know the meaning of in order to gain access to Ishvara. The terms are listed in this shloka and the next shloka, whereas the meaning of the terms is explained in the beginning of the eighth chapter.
Who exactly is this devotee? Shri Krishna says that it is that devotee who is striving. In other words, he is performing karma yoga for purification of his mind and intellect, and has become ready for meditation. But this devotee is not driven by blind faith. He is a jnyaani or wise devotee.
So now, what should the wise devotee have knowledge of? Three technical terms are mentioned in this shloka : brahman, adhyaatma and karma. Some more terms will be added in the next and last shloka of the seventh chapter.
Sunday, June 10, 2012
Bhagavad Gita Verse 14, Chapter 7
daivee hyeshaa gunamayee mama maayaa duratyayaa |
maameva ye prapadyante maayaametaam taranti te || 14 ||
For this, my divine maaya, comprised of the gunaas, is hard to cross. Only they who seek my refuge, cross over my maaya.
daivee : divine
hi : for
eshaa : this
gunamayee : of the gunaas
mama : my
maayaa : maayaa
duratyayaa : hard to cross
maam : my
eva : only
ye : those
prapadyante : seeks my refuge
maayaam : maaya
etaam : this
taranti : crosses over
te : they
At this point in the seventh chapter, Shri Krishna has framed an interesting problem for us. If our mind with its senses is attracted to sense objects because of the play of the three gunaas, and if Ishvara is beyond the three gunaas, we need to somehow pierce through gunaas to contact Ishvara. If we cannot do it with our mind with its sense organs, how do we do it? We need some additional help. Shri Krishna says that the only solution is to surrender to Ishvara.
First, let us understand what exactly is preventing us from contacting Ishvara. Shri Krishna says that there is something called maaya is the barrier between us and Ishvara. What exactly is this maaya? It is nothing special, it is the 3 gunaas that saw in the previous shloka. Where is this maaya located? Not too far away. It is in our mind, and we can see its effect daily. Just when we think we are studying Gita and are immune to its effect, we suddenly get an angry thought about a friend or a co-worker. That is maaya. Now if maaya is the moat that blocks access to Ishvara, how do we cross it?
Shri Krishna says that in order to cross over maaya, we have to surrender to Ishvara completely. This type of complete surrender is indicated by the word “prapadyante” in the shloka. It literally means falling down at someone’s feet. To visualize it, imagine that the devotee is holding onto Ishvara’s feet, and also keeping one hand under Ishvara’s feet. With this arrangement, the devotee will not run away from Ishvara, and Ishvara will also not run away from the devotee.
Now, what does surrender mean in practice? As long as we assert ourselves physically, emotionally and intellectually, as long as we emphasize our individuality and assert our ego, we will strengthen maaya. So therefore, we need to de-emphasize our individuality and strengthen our devotion to Ishvara. When we surrender ourselves to Ishvara, we give up the notion that “I do everything” or “I own everything”. It is all Ishvara’s maaya. By distancing ourselves from maaya, we get closer to Ishvara.
Moreover, Shri Krishna says that maaya is divine, which means that it is supported by Ishvara but it has reality on its own. In our lives, however, we still rely on maaya for support. We rely on our savings, friends, family, job, education and so on as our refuge if times get tough. But all this is still the product of maaya. Once we shift our thinking that maaya cannot be a support, we will rely on the cause of maaya for support instead of maaya. And that cause is Ishvara. We can only enjoy bungee jumping when we have a strong rope and support. Similarly, we can enjoy the play of maaya if we have tethered ourselves to Ishvara.
How should we practice this daily? We should continue performing our duties as we saw in the previous chapters. What we should change, however, is our attitude. Whenever we start giving importance worldly things including people, objects and situations, we should train ourselves to shift our attention to Ishvara who is behind everything. But we should not use this to justify all our wrongdoings. As we saw in a previous chapter, prakriti or nature is a self-regulating system. If we do something that is against the laws of nature, it will come back to us as a punishment.
So then, having understood this, why do people not seek Ishvara?
maameva ye prapadyante maayaametaam taranti te || 14 ||
For this, my divine maaya, comprised of the gunaas, is hard to cross. Only they who seek my refuge, cross over my maaya.
daivee : divine
hi : for
eshaa : this
gunamayee : of the gunaas
mama : my
maayaa : maayaa
duratyayaa : hard to cross
maam : my
eva : only
ye : those
prapadyante : seeks my refuge
maayaam : maaya
etaam : this
taranti : crosses over
te : they
At this point in the seventh chapter, Shri Krishna has framed an interesting problem for us. If our mind with its senses is attracted to sense objects because of the play of the three gunaas, and if Ishvara is beyond the three gunaas, we need to somehow pierce through gunaas to contact Ishvara. If we cannot do it with our mind with its sense organs, how do we do it? We need some additional help. Shri Krishna says that the only solution is to surrender to Ishvara.
First, let us understand what exactly is preventing us from contacting Ishvara. Shri Krishna says that there is something called maaya is the barrier between us and Ishvara. What exactly is this maaya? It is nothing special, it is the 3 gunaas that saw in the previous shloka. Where is this maaya located? Not too far away. It is in our mind, and we can see its effect daily. Just when we think we are studying Gita and are immune to its effect, we suddenly get an angry thought about a friend or a co-worker. That is maaya. Now if maaya is the moat that blocks access to Ishvara, how do we cross it?
Shri Krishna says that in order to cross over maaya, we have to surrender to Ishvara completely. This type of complete surrender is indicated by the word “prapadyante” in the shloka. It literally means falling down at someone’s feet. To visualize it, imagine that the devotee is holding onto Ishvara’s feet, and also keeping one hand under Ishvara’s feet. With this arrangement, the devotee will not run away from Ishvara, and Ishvara will also not run away from the devotee.
Now, what does surrender mean in practice? As long as we assert ourselves physically, emotionally and intellectually, as long as we emphasize our individuality and assert our ego, we will strengthen maaya. So therefore, we need to de-emphasize our individuality and strengthen our devotion to Ishvara. When we surrender ourselves to Ishvara, we give up the notion that “I do everything” or “I own everything”. It is all Ishvara’s maaya. By distancing ourselves from maaya, we get closer to Ishvara.
Moreover, Shri Krishna says that maaya is divine, which means that it is supported by Ishvara but it has reality on its own. In our lives, however, we still rely on maaya for support. We rely on our savings, friends, family, job, education and so on as our refuge if times get tough. But all this is still the product of maaya. Once we shift our thinking that maaya cannot be a support, we will rely on the cause of maaya for support instead of maaya. And that cause is Ishvara. We can only enjoy bungee jumping when we have a strong rope and support. Similarly, we can enjoy the play of maaya if we have tethered ourselves to Ishvara.
How should we practice this daily? We should continue performing our duties as we saw in the previous chapters. What we should change, however, is our attitude. Whenever we start giving importance worldly things including people, objects and situations, we should train ourselves to shift our attention to Ishvara who is behind everything. But we should not use this to justify all our wrongdoings. As we saw in a previous chapter, prakriti or nature is a self-regulating system. If we do something that is against the laws of nature, it will come back to us as a punishment.
So then, having understood this, why do people not seek Ishvara?
Friday, June 8, 2012
Bhagavad Gita Verse 12, Chapter 7
ye chaiva saatvikaa bhaavaa rajasaastaamasaashcha ye |
matta evati taanviddhi na tvaham teshu te mayi || 12 ||
And indeed, all saatvik qualities, and all raajasic and taamsic qualities, know those to be only from me. Know that I am not in them, but they are in me.
ye : all
cha : and
eva : indeed
saatvikaaha : saatvik
bhaavaaha : qualities
rajasaaha : raajasic
taamasaaha : taamasic
cha : and
ye : all
mattaha : from me
eva: only
iti : this
taan : those
viddhi : know
na : not
tu : but
aham : I am
teshu : in them
te : they
mayi : are in me
Shri Krishna began this chapter by indicating that Ishvara is the essence of everything. He also provided a short list containing tangible examples of his glories, which he concluded in the previous shloka. In this shloka, he summarizes this point by saying that the three fundamental aspects of prakriti or nature arise from Ishvara, but are subservient to Ishvara.
Sattva, rajas and tamas are the three aspects of prakriti or nature. A more detailed explanation of these three gunaas or aspects is provided in the 18th chapter. At the internal level, these aspects are the moods of our mind. A taamasic mind is dull, a raajasic mind is active and a saatvic mind is serene. Moreover, a saatvic object or thought is tied to knowledge, a raajasic object or thought is tied to activity and a taamasic thought or object is tied to ignorance, sloth or procrastination.
We see all these three aspects in our personality. The body is taamasic. It likes to be in stasis, it does not like to move. A lot of energy is required to move our bodies. Our limbs and our praanas or physiological processes are raajasic because they embody action and movement. Our mind and intellect are saatvic because they embody knowledge. Later in the Gita, Shri Krishna will classify everything, including desire and faith, into these three classications.
Now, all three aspects of prakriti cannot exist by themselves. Nothing can exist without a base or a support. Shri Krishna says that it is Ishvara who provides existence to these three aspects of prakriti. However, he qualifies that statement by pointing out that they are in Ishvara, but Ishvara is not in them. In other words, Ishvara can exist without the gunaas, but the gunaas cannot exist without Ishvara because they need his support.
What is the implication of this statement? Every object, person or situation that we encounter in this universe is comprised of a permutation of the three gunaas. All three gunaas are supported by Ishvara. Therefore, Ishvara is everywhere, behind every object, person and situation in this universe.
So then, what prevents us from knowing Ishvara? Shri Krishna covers this topic next.
matta evati taanviddhi na tvaham teshu te mayi || 12 ||
And indeed, all saatvik qualities, and all raajasic and taamsic qualities, know those to be only from me. Know that I am not in them, but they are in me.
ye : all
cha : and
eva : indeed
saatvikaaha : saatvik
bhaavaaha : qualities
rajasaaha : raajasic
taamasaaha : taamasic
cha : and
ye : all
mattaha : from me
eva: only
iti : this
taan : those
viddhi : know
na : not
tu : but
aham : I am
teshu : in them
te : they
mayi : are in me
Shri Krishna began this chapter by indicating that Ishvara is the essence of everything. He also provided a short list containing tangible examples of his glories, which he concluded in the previous shloka. In this shloka, he summarizes this point by saying that the three fundamental aspects of prakriti or nature arise from Ishvara, but are subservient to Ishvara.
Sattva, rajas and tamas are the three aspects of prakriti or nature. A more detailed explanation of these three gunaas or aspects is provided in the 18th chapter. At the internal level, these aspects are the moods of our mind. A taamasic mind is dull, a raajasic mind is active and a saatvic mind is serene. Moreover, a saatvic object or thought is tied to knowledge, a raajasic object or thought is tied to activity and a taamasic thought or object is tied to ignorance, sloth or procrastination.
We see all these three aspects in our personality. The body is taamasic. It likes to be in stasis, it does not like to move. A lot of energy is required to move our bodies. Our limbs and our praanas or physiological processes are raajasic because they embody action and movement. Our mind and intellect are saatvic because they embody knowledge. Later in the Gita, Shri Krishna will classify everything, including desire and faith, into these three classications.
Now, all three aspects of prakriti cannot exist by themselves. Nothing can exist without a base or a support. Shri Krishna says that it is Ishvara who provides existence to these three aspects of prakriti. However, he qualifies that statement by pointing out that they are in Ishvara, but Ishvara is not in them. In other words, Ishvara can exist without the gunaas, but the gunaas cannot exist without Ishvara because they need his support.
What is the implication of this statement? Every object, person or situation that we encounter in this universe is comprised of a permutation of the three gunaas. All three gunaas are supported by Ishvara. Therefore, Ishvara is everywhere, behind every object, person and situation in this universe.
So then, what prevents us from knowing Ishvara? Shri Krishna covers this topic next.
Sunday, March 25, 2012
Bhagavad Gita Verse 22, Chapter 5
ye hi samsparshajaa bhogaa duhkkhayonaya eva te |
aadyantavantaha kaunteyane teshu ramate budhaha || 22 ||
For, the pleasures born out of sense contact are only wombs of sorrow. They have a beginning and ending, O son of Kunti. The wise person does not revel in them.
ye : he
hi : for
samsparshajaa : born from sense contact
bhogaa : pleasures
duhkhkhayonaya : wombs of sorrow
eva : only
te : they
aadyantavantaha : have a beginning and ending
kaunteyane : O son of Kunti
teshu : in them
ramate : revel
budhaha : the wise person
Previously, we saw the need for the seeker to turn inward, away from the sense pleasures of the material world. Here, Shri Krishna provides another compelling reason to turn away from sense pleasures. He says, in no uncertain terms, that pleasures born out of sense contact are not really pleasures at all. They are not just sorrow disguised as pleasure, they are "wombs" of sorrow. Which means, a single experience of sense contact sows the seed for multiple sorrows.
For many of us, the period of transition between academic life and work life is when a lot of these seeds are sown. As we start earning money, we automatically seem to find outlets to spend this money. Some develop an attachment to high-end coffee. Some develop an attachment to going to clubs. Some develop a taste for vehicles and so on. If we introspect, we realize that the pleasure obtained by any of these objects is not just fleeting, but results in a chain of sorrow later. Take high-end coffee for instance. The first few times it is quite pleasurable. But later, you cannot do without it.
But then, where does the pleasure arise in the first place? The mind is restless without constant sense contact. Depending upon the strength of the vaasanaas that we have cultivated, it experiences a vacuum and rushes out into the material world towards an object in order to fill that vacuum. At the same time, the eternal essence present within us, having identified with the mind, also rushes out into the world. When the sense contact happens, the mind temporarily ceases to move outside and comes into contact with the eternal essence. This results in joy.
So, here is where the mix-up happens. The joy was already inside us, the mind causes us to believe that it is outside us. Furthermore, this joy is short-lived because the mind will again go out into the material world. Then the cycle of sorrow (vacuum) and joy (sense contact) will repeat itself. This is called "samsaara".
Therefore, Shri Krishna urges us to become wise people and realize that sense contact is not the true source of joy. Next, Shri Krishna goes into the root cause of the mind rushing out into the world.
aadyantavantaha kaunteyane teshu ramate budhaha || 22 ||
For, the pleasures born out of sense contact are only wombs of sorrow. They have a beginning and ending, O son of Kunti. The wise person does not revel in them.
ye : he
hi : for
samsparshajaa : born from sense contact
bhogaa : pleasures
duhkhkhayonaya : wombs of sorrow
eva : only
te : they
aadyantavantaha : have a beginning and ending
kaunteyane : O son of Kunti
teshu : in them
ramate : revel
budhaha : the wise person
Previously, we saw the need for the seeker to turn inward, away from the sense pleasures of the material world. Here, Shri Krishna provides another compelling reason to turn away from sense pleasures. He says, in no uncertain terms, that pleasures born out of sense contact are not really pleasures at all. They are not just sorrow disguised as pleasure, they are "wombs" of sorrow. Which means, a single experience of sense contact sows the seed for multiple sorrows.
For many of us, the period of transition between academic life and work life is when a lot of these seeds are sown. As we start earning money, we automatically seem to find outlets to spend this money. Some develop an attachment to high-end coffee. Some develop an attachment to going to clubs. Some develop a taste for vehicles and so on. If we introspect, we realize that the pleasure obtained by any of these objects is not just fleeting, but results in a chain of sorrow later. Take high-end coffee for instance. The first few times it is quite pleasurable. But later, you cannot do without it.
But then, where does the pleasure arise in the first place? The mind is restless without constant sense contact. Depending upon the strength of the vaasanaas that we have cultivated, it experiences a vacuum and rushes out into the material world towards an object in order to fill that vacuum. At the same time, the eternal essence present within us, having identified with the mind, also rushes out into the world. When the sense contact happens, the mind temporarily ceases to move outside and comes into contact with the eternal essence. This results in joy.
So, here is where the mix-up happens. The joy was already inside us, the mind causes us to believe that it is outside us. Furthermore, this joy is short-lived because the mind will again go out into the material world. Then the cycle of sorrow (vacuum) and joy (sense contact) will repeat itself. This is called "samsaara".
Therefore, Shri Krishna urges us to become wise people and realize that sense contact is not the true source of joy. Next, Shri Krishna goes into the root cause of the mind rushing out into the world.
Wednesday, February 1, 2012
Bhagavad Gita Verse 11, Chapter 4
ye yathaa maam prapadyante taanstathaiva bhajaamyaham |
mama vartmaanuvartante manushyaah paartha sarvashaha || 11 ||
In whichever manner one approaches me, in that manner I favour them. People follow my path in different ways, O Paartha.
ye : one who
yathaa : in which manner
maam : me
prapadyante : approaches me
taan : him
tatha, eva : in that manner
bhajaami : favour them
aham : I
mama : my
vartam : path
anuvartante : follow
manushyaah : people
paartha : O Paartha
sarvashaha : in different ways
Earlier, Shri Krishna said that only those who take refuge in him realize the eternal essence and are liberated. On this note, a doubt may arise: Is he partial to those who take refuge in him, compared to those who do not? He advises us to be free of desires and aversions - isn't this an example of aversion towards those who do not take refuge in him?
Shri Krishna responds to this doubt in this shloka. First, he asserts that whenever we have a strong desire, whether it is a material one or a spiritual one, that desire reaches Ishvaraa. If we approach the world with a desire for a promotion in our career, or we want better health, that desire reaches Ishvaraa because the world is part of Ishvaraa. The world is a part of Ishvaraa, as we saw earlier.
Having learned of the desire, how does he respond to the request? He says that he treats all requests like an impersonal computer system. Whatever we input, similar will be the output. If someone truly and deeply desires a promotion, and works hard towards it, he will get it. Similarly, if someone truly and deeply desires moksha, or realization of the eternal essence, and puts in the effort, he will get it.
The power of Ishvaraa is impartial. It is without any prejudice or hatred, just like electricity. One may harness electricity to power a fan, to light a room, to watch television and so on. Electricity will never say "I do not like television, so I will not power it, but I will power the fan". Ishvaraa's actions are based on laws, just like the laws of nature.
mama vartmaanuvartante manushyaah paartha sarvashaha || 11 ||
In whichever manner one approaches me, in that manner I favour them. People follow my path in different ways, O Paartha.
ye : one who
yathaa : in which manner
maam : me
prapadyante : approaches me
taan : him
tatha, eva : in that manner
bhajaami : favour them
aham : I
mama : my
vartam : path
anuvartante : follow
manushyaah : people
paartha : O Paartha
sarvashaha : in different ways
Earlier, Shri Krishna said that only those who take refuge in him realize the eternal essence and are liberated. On this note, a doubt may arise: Is he partial to those who take refuge in him, compared to those who do not? He advises us to be free of desires and aversions - isn't this an example of aversion towards those who do not take refuge in him?
Shri Krishna responds to this doubt in this shloka. First, he asserts that whenever we have a strong desire, whether it is a material one or a spiritual one, that desire reaches Ishvaraa. If we approach the world with a desire for a promotion in our career, or we want better health, that desire reaches Ishvaraa because the world is part of Ishvaraa. The world is a part of Ishvaraa, as we saw earlier.
Having learned of the desire, how does he respond to the request? He says that he treats all requests like an impersonal computer system. Whatever we input, similar will be the output. If someone truly and deeply desires a promotion, and works hard towards it, he will get it. Similarly, if someone truly and deeply desires moksha, or realization of the eternal essence, and puts in the effort, he will get it.
The power of Ishvaraa is impartial. It is without any prejudice or hatred, just like electricity. One may harness electricity to power a fan, to light a room, to watch television and so on. Electricity will never say "I do not like television, so I will not power it, but I will power the fan". Ishvaraa's actions are based on laws, just like the laws of nature.
Monday, January 9, 2012
Bhagavad Gita Verse 32, Chapter 3
ye tvetadabhyasooyanto naanutishthanti me matam |
sarvajnyaanavimoodhaamstaanviddhi nashtaanachetasaha || 32 ||
But those who object to this teaching and do not follow it, they are confused in all of their knowledge. Know those people who are devoid of discrimination to be ruined.
ye : those
tu : but
etad : this
abhyasooyantah : with objection
na : do not
anutishthanti : follow
me : my
matam : teaching
sarvajnyaana : in all knowledge
vimoodhaan : confused
taan : those
viddhi : know
nashtaan : to be ruined
achetasaha : devoid of discrimination
Shri Krishna urged us to resolve all our objections to the teaching so that we may be able to incorporate it into our lives. But even if we overcome our philosophical objections, most of us will still find it difficult to follow the practice of karmayoga. Shri Krishna therefore begins to explain what prevents us from adopting karmayoga, and consequently, how we can tackle those obstacles.
The primary obstacle to karmayoga is our stock of vaasanaas. Once a person is under the influence of vaasanaas, their actions will be prompted by selfish motives. These motives are expressed as negative emotions such as jealousy: "I will do things to make others jealous", or out of anger: "I will destroy this person", or greed: "I will earn so much even if it means I compromise on ethics". Some people even pass on negative motives to their children, e.g. "I was not able to destroy this family, so you go ahead and do it, my son".
Now, when we dwell in negative emotions such as jealousy, anger, greed etc., our intellect knows that what we are doing is wrong. But since our vaasanaas have overpowered the intellect, it does not function and so we follow a wrong path. We are then ruined because we are going against the laws of nature. What would happen if we disregarded the law of gravity? We would perish. A similar fate exists if we do not pursue karmayoga.
So the question is : how exactly do vaasanaas cause us not follow karmayoga? Shri Krishna covers this topic next.
sarvajnyaanavimoodhaamstaanviddhi nashtaanachetasaha || 32 ||
But those who object to this teaching and do not follow it, they are confused in all of their knowledge. Know those people who are devoid of discrimination to be ruined.
ye : those
tu : but
etad : this
abhyasooyantah : with objection
na : do not
anutishthanti : follow
me : my
matam : teaching
sarvajnyaana : in all knowledge
vimoodhaan : confused
taan : those
viddhi : know
nashtaan : to be ruined
achetasaha : devoid of discrimination
Shri Krishna urged us to resolve all our objections to the teaching so that we may be able to incorporate it into our lives. But even if we overcome our philosophical objections, most of us will still find it difficult to follow the practice of karmayoga. Shri Krishna therefore begins to explain what prevents us from adopting karmayoga, and consequently, how we can tackle those obstacles.
The primary obstacle to karmayoga is our stock of vaasanaas. Once a person is under the influence of vaasanaas, their actions will be prompted by selfish motives. These motives are expressed as negative emotions such as jealousy: "I will do things to make others jealous", or out of anger: "I will destroy this person", or greed: "I will earn so much even if it means I compromise on ethics". Some people even pass on negative motives to their children, e.g. "I was not able to destroy this family, so you go ahead and do it, my son".
Now, when we dwell in negative emotions such as jealousy, anger, greed etc., our intellect knows that what we are doing is wrong. But since our vaasanaas have overpowered the intellect, it does not function and so we follow a wrong path. We are then ruined because we are going against the laws of nature. What would happen if we disregarded the law of gravity? We would perish. A similar fate exists if we do not pursue karmayoga.
So the question is : how exactly do vaasanaas cause us not follow karmayoga? Shri Krishna covers this topic next.
Sunday, January 8, 2012
Bhagavad Gita Verse 31, Chapter 3
ye me matamidam nityamanutishthanti maanavaaha |
shradhvavantonasooyanto muchyante tepi karmabhih || 31 ||
Those who always execute this teaching of mine, with faith and without objection, they too are freed from all actions.
ye : those
me : my
matam : teaching
idam : this
nityam : always
anutishthanti : execute
maanavaaha : people
shradhvavantah : faith
anasooyanto : without objection
muchyante : freed
te : those
api : too
karmabhih : actions
As we have seen so far, if we are bound to actions and objects, we will never be able to realize the eternal essence, which is the ultimate goal prescribed by the Gita. So in this shloka, Shri Krishna begins to conclude the teaching of karmayoga by reassuring us that it will free us from all bondages while we are engaged in action.
Prior to the Gita coming into existence, people heralded a misconception that spiritual realization was the domain of a select section of society, and could be achieved only through the accomplishment of extremely secret and arcane rituals. The Gita proposed a radical new method of realization where anyone regardless of their background can get the same result while performing any and all actions.
So therefore, Shri Krishna urges us to overcome any misconceptions, barriers and objections we may harbour against this teaching. Some may say, this teaching is too simplistic. Others may say, it goes against whatever preconceived notions they have about religion. Or that it is not achievable and so on. Whatever be the objection, Shri Krishna wants us to put the teaching into practice and try it out for ourselves.
Now, as he is about to conclude the teaching of karmayoga, Shri Krishna anticipates a problem. He knows that even for people who are ready and willing to take this path will run into obstacles. He covers this topic in the next shloka.
shradhvavantonasooyanto muchyante tepi karmabhih || 31 ||
Those who always execute this teaching of mine, with faith and without objection, they too are freed from all actions.
ye : those
me : my
matam : teaching
idam : this
nityam : always
anutishthanti : execute
maanavaaha : people
shradhvavantah : faith
anasooyanto : without objection
muchyante : freed
te : those
api : too
karmabhih : actions
As we have seen so far, if we are bound to actions and objects, we will never be able to realize the eternal essence, which is the ultimate goal prescribed by the Gita. So in this shloka, Shri Krishna begins to conclude the teaching of karmayoga by reassuring us that it will free us from all bondages while we are engaged in action.
Prior to the Gita coming into existence, people heralded a misconception that spiritual realization was the domain of a select section of society, and could be achieved only through the accomplishment of extremely secret and arcane rituals. The Gita proposed a radical new method of realization where anyone regardless of their background can get the same result while performing any and all actions.
So therefore, Shri Krishna urges us to overcome any misconceptions, barriers and objections we may harbour against this teaching. Some may say, this teaching is too simplistic. Others may say, it goes against whatever preconceived notions they have about religion. Or that it is not achievable and so on. Whatever be the objection, Shri Krishna wants us to put the teaching into practice and try it out for ourselves.
Now, as he is about to conclude the teaching of karmayoga, Shri Krishna anticipates a problem. He knows that even for people who are ready and willing to take this path will run into obstacles. He covers this topic in the next shloka.
Wednesday, December 21, 2011
Bhagavad Gita Verse 13, Chapter 3
yajnashishtaashinah santo muchyante sarvakilbishaih |
bhunjate te tvagham paapaa ye pachantyaatmakaaranaat || 13 ||
Those wise individuals who consume the remains of yajna, they are liberated from all sins. But those sinful ones who cook only for themselves, they consume only sin.
yajnashishtaashinah : remains of yajna
santah : wise individuals
muchyante : are liberated
sarva : from all
kilbishaih : sins
bhunjate : consume
te : they
tu : but
agham : sin
paapaah : sinful ones
ye : those
pachanti : cook
aatmakaaranaat : for themselves
In the previous shloka, Shri Krishna began the topic of the three levels of action. We saw that in the first level, the individual does not perform any action and only consumes. In this shloka, Shri Krishna explains the second and third levels of action.
Selfish action is the second level of action. In this level, the individual only thinks about himself. His vision is very narrow and limited. When this individual works in a team, his only thought is : how much of the result can be kept for myself? He also treats everyone he works with as his competitors. For him to win, they have to lose. Shri Krishna says that such individuals "cook only for themselves" and "consume only sin".
The third level and highest level of action is that of selfless action. The individual who works selflessly seldom thinks about himself. His vision is broad : he is always thinking about how to act such that his family will benefit, his employer will benefit, his nation will benefit and so on. He always treats others with respect, and as partners in collectively achieving the highest possible goal. Shri Krishna says that by working in this highest level of action, such "wise individuals" are "liberated from all sins".
Another mark of this individual that he treats everything that he possesses as materials to be used in a yajna. Which means that he does not consider anything as "mine" - everything belongs to the higher ideal (family, company, nation etc). So therefore, he is more than happy to partake in what's left after everyone else has consumed their share of the fruits of the yagna. Our natural tendency is to make a grab for our share and then let others worry about theirs. But this individual, keeping sight of the higher ideal at all times, ensures that others are taken care of before taking care of himself.
So what does this mean for us? When we perform any action every day, let us make an attempt to gauge the level of the action being performed by us. Is it selfish? selfless? or are we so lazy that we are not acting at all?
bhunjate te tvagham paapaa ye pachantyaatmakaaranaat || 13 ||
Those wise individuals who consume the remains of yajna, they are liberated from all sins. But those sinful ones who cook only for themselves, they consume only sin.
yajnashishtaashinah : remains of yajna
santah : wise individuals
muchyante : are liberated
sarva : from all
kilbishaih : sins
bhunjate : consume
te : they
tu : but
agham : sin
paapaah : sinful ones
ye : those
pachanti : cook
aatmakaaranaat : for themselves
In the previous shloka, Shri Krishna began the topic of the three levels of action. We saw that in the first level, the individual does not perform any action and only consumes. In this shloka, Shri Krishna explains the second and third levels of action.
Selfish action is the second level of action. In this level, the individual only thinks about himself. His vision is very narrow and limited. When this individual works in a team, his only thought is : how much of the result can be kept for myself? He also treats everyone he works with as his competitors. For him to win, they have to lose. Shri Krishna says that such individuals "cook only for themselves" and "consume only sin".
The third level and highest level of action is that of selfless action. The individual who works selflessly seldom thinks about himself. His vision is broad : he is always thinking about how to act such that his family will benefit, his employer will benefit, his nation will benefit and so on. He always treats others with respect, and as partners in collectively achieving the highest possible goal. Shri Krishna says that by working in this highest level of action, such "wise individuals" are "liberated from all sins".
Another mark of this individual that he treats everything that he possesses as materials to be used in a yajna. Which means that he does not consider anything as "mine" - everything belongs to the higher ideal (family, company, nation etc). So therefore, he is more than happy to partake in what's left after everyone else has consumed their share of the fruits of the yagna. Our natural tendency is to make a grab for our share and then let others worry about theirs. But this individual, keeping sight of the higher ideal at all times, ensures that others are taken care of before taking care of himself.
So what does this mean for us? When we perform any action every day, let us make an attempt to gauge the level of the action being performed by us. Is it selfish? selfless? or are we so lazy that we are not acting at all?
Saturday, August 20, 2011
Bhagavad Gita Verse 7, Chapter 1
asmaakam tu vishishtaa ye taannibodha dvijottama |
naayakaa mama sainsyasya sangnyartham taanbraveemi te || 7 ||
O twice-born Drona, now I would like to bring to your attention to our competent warriors. Let me point you to some of my army's commanders.
dvija-uttama: O twice born
asmaakam: on our side
tu: also
ye: those
vishishtaaha: select
taan: on them
nibodhaa: to draw your attention
te:for you
sangya-artham: indicate for your information
mama: my
sainyasya: army
naayakaaha: commanders
taan: about them
braveemi: I will speak
Duryodhana continued his conversation with Drona in this verse. As is apparent from the text of the verse, he wanted to now talk to Drona about his army, having assessed the capabilities of the Pandava army.
Notice how each verse gives an indication of Duryodhana's state of mind. Initially, he saw the well-formed army of the Pandavas that was marching with a single vision, and began to worry that it may prove to be a formidable opponent. His worry prompted him to instigate Drona. Now in this verse Duryodhana's worry unleashed a condescending, mean attitude by calling Drona a "twice born". In Swami Ramdas Samaratha's Dasbodh, there is an entire chapter on signs exhibited by foolish people. According to him, anyone who insults his guru out of pride is considered a fool.
Twice-born usually refers to individuals in the brahman, kshatriya and vaishya classes. However, in this verse, this was a veiled insult because although Drona was a accomplished warrior, he was a brahmin by birth. Duryodhana wanted to imply that Drona, being a brahmin, would be soft on his disciples the Pandavas.In addition, use of the phrase "my army" also indicates that Duryodhana's ego was puffed up at this point.
Negative emotions like fear and worry, when allowed to simmer in the mind, tend to unleash the worst in us. Later, the Gita will go in great detail into how this happens.
naayakaa mama sainsyasya sangnyartham taanbraveemi te || 7 ||
O twice-born Drona, now I would like to bring to your attention to our competent warriors. Let me point you to some of my army's commanders.
dvija-uttama: O twice born
asmaakam: on our side
tu: also
ye: those
vishishtaaha: select
taan: on them
nibodhaa: to draw your attention
te:for you
sangya-artham: indicate for your information
mama: my
sainyasya: army
naayakaaha: commanders
taan: about them
braveemi: I will speak
Duryodhana continued his conversation with Drona in this verse. As is apparent from the text of the verse, he wanted to now talk to Drona about his army, having assessed the capabilities of the Pandava army.
Notice how each verse gives an indication of Duryodhana's state of mind. Initially, he saw the well-formed army of the Pandavas that was marching with a single vision, and began to worry that it may prove to be a formidable opponent. His worry prompted him to instigate Drona. Now in this verse Duryodhana's worry unleashed a condescending, mean attitude by calling Drona a "twice born". In Swami Ramdas Samaratha's Dasbodh, there is an entire chapter on signs exhibited by foolish people. According to him, anyone who insults his guru out of pride is considered a fool.
Twice-born usually refers to individuals in the brahman, kshatriya and vaishya classes. However, in this verse, this was a veiled insult because although Drona was a accomplished warrior, he was a brahmin by birth. Duryodhana wanted to imply that Drona, being a brahmin, would be soft on his disciples the Pandavas.In addition, use of the phrase "my army" also indicates that Duryodhana's ego was puffed up at this point.
Negative emotions like fear and worry, when allowed to simmer in the mind, tend to unleash the worst in us. Later, the Gita will go in great detail into how this happens.
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