dhoomo raatristathaa krishnaha shanmaasaa dakshinaayanam |
tatra chaandramasam jyotiryogi praapya nivartate || 25 ||
Smoke, night, darkness and the southern movement comprising six months; the yogi (travels through) that path, attains the light of the moon, to return.
dhoomaha : smoke
raatrihi : night
tathaa : and
krishnaha : darkness
shanmaasaa : comprising six months
dakshinaayanam : southern movement
tatra : through that path
chaandramasam : of the moon
jyotihi : light
yogi : yogi
praapya : attains
nivartate : return
We saw earlier that jeevas who have practised single-pointed devotion travel on the path of light, attain the abode of Lord Brahma, and eventually achieve liberation. Now, Shri Krishna describes the path of the jeeva who has performed good deeds in its lifetime, but had not practiced devotion. This path is called the path of the moon or the lunar path.
The jeeva is guided on this path by the deities who preside over the smoke of the pyre, night, the dark lunar fortnight and the six months between summer and winter. Having travelled through the lunar path, these jeevas attain a lower realm called Chandraloka or the abode of the moon. In modern language, this is nothing but heaven. The jeeva enjoys heavenly pleasures, which are the fruits of its earthly actions. Unlike the jeeva in Lord Brahma’s abode, this jeeva returns to earth once the fruits of its good actions have depleted.
Both the dark lunar fortnight and the period between summer and winter are relatively less auspicious than their brighter counterparts. But many festivals including Maha Shivraatri and Krishna Janmaashtami are celebrated during the dark lunar fortnight.
Shri Krishna summarizes the difference between the two paths in the next shloka.
Showing posts with label yogi. Show all posts
Showing posts with label yogi. Show all posts
Sunday, July 22, 2012
Wednesday, May 23, 2012
Bhagavad Gita Verse 46, Chapter 6
tapasvibhyodhiko yogi jnyaanibhyopi matodhikaha |
karmibhyashchaadhiko yogi tasmaadyogi bhavaarjuna || 46 ||
The yogi is greater than men of austerity, even greater than men of knowledge, and greater than men of action. Therefore, become a yogi, O Arjuna.
tapasvibhyaha : men of austerity
adhikaha : greater
yogi : yogi
jnyaanibhyaha : men of knowledge
api : even
mataha : opinion
adhikaha : greater
karmibhyaha : men of action
cha : and
adhikaha : greater
yogi : yogi
tasmaat : therefore
yogi : yogo
bhava : become
arjuna : O Arjuna
Shri Krishna begins to conclude the topic of meditation with this shloka. Having described the need for meditation, the definition of meditation, the process of meditation and the fate of a meditator, he now positions meditation as the ultimate means of attaining liberation. He says that the yogi, or the meditator, is superior to people who practice austerities, work selflessly or study the scriptures. And regardless of how much spiritual progress has been made in prior births, meditation is the only means of liberation. That is why he urges Arjuna to follow the path of meditation.
Here, Shri Krishna first lists three types of spiritual strivers: the taspasvi who practices austerities, the karmayogi who works selflessly, and the jnyaani who studies scriptures. We have come across the term karma yogi earlier, so let us look at the other two. The tapasvi is one who practicies austerities in the form of minimizing exposure to the material world, such as fasting, donating wealth, keeping a vow of silence and so on. The jnyaani is one who is well versed in spiritual knowledge and continues to increase and disseminate this knowledge through books, satsangs or company of holy people, and discourses.
Although each of these practices has their place and moves the seeker forward in his spiritual path, they are will not lead the seeker to his ultimate goal of liberation. Moreover, any of these practices will result in worldy gains as well. Shri Krishna advises Arjuna to not get “stuck” in any of these practices, but to gradually move towards meditation as the conclusion of his spiritual practice. Otherwise, there is a danger of the tapasvi harming himself through extreme austerity, the karmayogi not being able to detach himself from his actions, and the jnyaani gaining a ton of theoretical knowledge but not resulting in anything tangible.
So therefore, Shri Krishna urges Arjuna to follow the path of meditation as prescribed in this chapter. Specifically, this means developing the vision of equanimity or “samyak darshana”, where one sees oneself in all, and all in one’s self. Shri Krishna concludes this chapter in the next shloka.
karmibhyashchaadhiko yogi tasmaadyogi bhavaarjuna || 46 ||
The yogi is greater than men of austerity, even greater than men of knowledge, and greater than men of action. Therefore, become a yogi, O Arjuna.
tapasvibhyaha : men of austerity
adhikaha : greater
yogi : yogi
jnyaanibhyaha : men of knowledge
api : even
mataha : opinion
adhikaha : greater
karmibhyaha : men of action
cha : and
adhikaha : greater
yogi : yogi
tasmaat : therefore
yogi : yogo
bhava : become
arjuna : O Arjuna
Shri Krishna begins to conclude the topic of meditation with this shloka. Having described the need for meditation, the definition of meditation, the process of meditation and the fate of a meditator, he now positions meditation as the ultimate means of attaining liberation. He says that the yogi, or the meditator, is superior to people who practice austerities, work selflessly or study the scriptures. And regardless of how much spiritual progress has been made in prior births, meditation is the only means of liberation. That is why he urges Arjuna to follow the path of meditation.
Here, Shri Krishna first lists three types of spiritual strivers: the taspasvi who practices austerities, the karmayogi who works selflessly, and the jnyaani who studies scriptures. We have come across the term karma yogi earlier, so let us look at the other two. The tapasvi is one who practicies austerities in the form of minimizing exposure to the material world, such as fasting, donating wealth, keeping a vow of silence and so on. The jnyaani is one who is well versed in spiritual knowledge and continues to increase and disseminate this knowledge through books, satsangs or company of holy people, and discourses.
Although each of these practices has their place and moves the seeker forward in his spiritual path, they are will not lead the seeker to his ultimate goal of liberation. Moreover, any of these practices will result in worldy gains as well. Shri Krishna advises Arjuna to not get “stuck” in any of these practices, but to gradually move towards meditation as the conclusion of his spiritual practice. Otherwise, there is a danger of the tapasvi harming himself through extreme austerity, the karmayogi not being able to detach himself from his actions, and the jnyaani gaining a ton of theoretical knowledge but not resulting in anything tangible.
So therefore, Shri Krishna urges Arjuna to follow the path of meditation as prescribed in this chapter. Specifically, this means developing the vision of equanimity or “samyak darshana”, where one sees oneself in all, and all in one’s self. Shri Krishna concludes this chapter in the next shloka.
Tuesday, May 22, 2012
Bhagavad Gita Verse 45, Chapter 6
prayatnaadyatamaanastu yogee samshuddhakilbishaha |
anekajanmasamsiddhastato yaati paraam gatim || 45 ||
For, that yogi who strives diligently, whose sins have been purified, perfected through many births, he then attains the supreme state.
prayatnaat : diligently
yatamaanaha : who strives
tu : for
yogi : yogi
samshuddha : have been purified
kilbishaha : sins
anekajanma : over many births
samsiddhaaha : perfected
tataha : then
yaati : attains
paraam : supreme
gatim : state
Shri Krishna spoke earlier about the unfulfilled meditator who, having born into a prosperous family, finds himself pushed towards the spiritual path. Here, Shri Krishna talks about what happens to that person if he strives diligently. Such a person, if he puts in diligent effort, acquires spiritual prowess over many lives, purifies his sins, and ultimately attains the ultimate state of liberation.
Now, the plight of someone born into a prosperous family, yet is being pulled towards spirituality, is extremely interesting. On one hand, his family wealth has the potential for generating further selfish desires. One the other hand, the push towards the spiritual path has the potential of taking him towards liberation. What will decide his fate in regards to which side he ends up on? It is nothing but his effort and his diligence.
Therefore, Shri Krishna encourages Arjuna to relentlessly pursue this path. Arjuna is born into one of the most illustrious families of his time. But through the knowledge that he is receiving from Shri Krishna, he has the option of pursuing the spiritual path, but only if he incorporates this teaching into his life.
How exactly should he incorporate it into his life? That is taken up next.
anekajanmasamsiddhastato yaati paraam gatim || 45 ||
For, that yogi who strives diligently, whose sins have been purified, perfected through many births, he then attains the supreme state.
prayatnaat : diligently
yatamaanaha : who strives
tu : for
yogi : yogi
samshuddha : have been purified
kilbishaha : sins
anekajanma : over many births
samsiddhaaha : perfected
tataha : then
yaati : attains
paraam : supreme
gatim : state
Shri Krishna spoke earlier about the unfulfilled meditator who, having born into a prosperous family, finds himself pushed towards the spiritual path. Here, Shri Krishna talks about what happens to that person if he strives diligently. Such a person, if he puts in diligent effort, acquires spiritual prowess over many lives, purifies his sins, and ultimately attains the ultimate state of liberation.
Now, the plight of someone born into a prosperous family, yet is being pulled towards spirituality, is extremely interesting. On one hand, his family wealth has the potential for generating further selfish desires. One the other hand, the push towards the spiritual path has the potential of taking him towards liberation. What will decide his fate in regards to which side he ends up on? It is nothing but his effort and his diligence.
Therefore, Shri Krishna encourages Arjuna to relentlessly pursue this path. Arjuna is born into one of the most illustrious families of his time. But through the knowledge that he is receiving from Shri Krishna, he has the option of pursuing the spiritual path, but only if he incorporates this teaching into his life.
How exactly should he incorporate it into his life? That is taken up next.
Friday, May 4, 2012
Bhagavad Gita Verse 32, Chapter 6
aatmaopamyena sarvatra samam pashyati yorjuna |
sukham vaayadivaa dukham sa yogi paramo mathaha || 32 ||
By comparing himself to everything, one who sees the same, O Arjuna, whether in joy or in sorrow, such a yogi is considered supreme.
aatmaopamyena : by comparing himself to
sarvatra : everything
samam : same
pashyati : see
yaha : one who
arjuna : O Arjuna
sukham : joy
vaa : in
yadi : whether
vaa : or in
dukham : sorrow
saha : such a
yogi : yogi
parami : supreme
mathaha : is considered
In this shloka, Shri Krishna concludes his discourse on the topic of meditation. He also summarizes the entire topic of meditation. He says that one who sees himself in others, and thus experiences their joys and sorrows, becomes a yogi or meditator of the highest caliber.
This is a simple, straightforward and practical teaching that is central tenet of most religions: “do unto others as you would have them do unto you.” Shri Krishna echoes that golden rule in this shloka. He says that the perfected meditator sees no difference between himself and other beings, just like we do not see differences between our left and right hand, or other parts of the body.
If the meditator sees no difference between himself and other beings, then any negative emotions such as jealousy, hatred, greed and anger go away. When one cannot get angry at one's right hand or left leg, how one get angry with anyone or anything if all are part of the same "being"? In other words, the meditator “puts himself in the other person’s shoes”. He experiences joy when others are happy. He experiences sorrow when others feel sad.
Moreover, one who obtains such a vision will never hurt anyone else physically, mentally or verbally. Such an attitude of non-violence or ahimsa comes naturally to a meditator, since meditation is next to impossible for a person that harbours any kind of hatred or negative emotion towards anyone.
With this shloka, Shri Krishna concludes the topic of meditation. But the chapter is not over yet. In the next shloka, Arjuna raises a doubt that many of us would agree with.
sukham vaayadivaa dukham sa yogi paramo mathaha || 32 ||
By comparing himself to everything, one who sees the same, O Arjuna, whether in joy or in sorrow, such a yogi is considered supreme.
aatmaopamyena : by comparing himself to
sarvatra : everything
samam : same
pashyati : see
yaha : one who
arjuna : O Arjuna
sukham : joy
vaa : in
yadi : whether
vaa : or in
dukham : sorrow
saha : such a
yogi : yogi
parami : supreme
mathaha : is considered
In this shloka, Shri Krishna concludes his discourse on the topic of meditation. He also summarizes the entire topic of meditation. He says that one who sees himself in others, and thus experiences their joys and sorrows, becomes a yogi or meditator of the highest caliber.
This is a simple, straightforward and practical teaching that is central tenet of most religions: “do unto others as you would have them do unto you.” Shri Krishna echoes that golden rule in this shloka. He says that the perfected meditator sees no difference between himself and other beings, just like we do not see differences between our left and right hand, or other parts of the body.
If the meditator sees no difference between himself and other beings, then any negative emotions such as jealousy, hatred, greed and anger go away. When one cannot get angry at one's right hand or left leg, how one get angry with anyone or anything if all are part of the same "being"? In other words, the meditator “puts himself in the other person’s shoes”. He experiences joy when others are happy. He experiences sorrow when others feel sad.
Moreover, one who obtains such a vision will never hurt anyone else physically, mentally or verbally. Such an attitude of non-violence or ahimsa comes naturally to a meditator, since meditation is next to impossible for a person that harbours any kind of hatred or negative emotion towards anyone.
With this shloka, Shri Krishna concludes the topic of meditation. But the chapter is not over yet. In the next shloka, Arjuna raises a doubt that many of us would agree with.
Thursday, May 3, 2012
Bhagavad Gita Verse 31, Chapter 6
sarvabhootasthitam yo maam bhajatyekatvamaastitaha |
sarvathaa vartamaanopi sa yogi mayi vartate || 31 ||
Established in oneness with me, one who beholds me as present in all beings, that yogi resides within me, in all circumstances.
sarvabhootasthitam : present in all beings
yaha : one who
maam : me
bhajati : beholds
ekatvam : oneness
aastitaha : established
sarvathaa : all
vartamaanaha : circumstances
sa : that
yogi : yogi
maiyi : within me
vartate : resides
In order to emphasize the oneness of the individual with the absolute, Shri Krishna says that the yogi who sees him present in all beings is always residing in him, no matter what circumstance the yogi finds himself in. In other words, the devotee does not lose his connection with Ishvara in any and all worldly and spiritual pursuits.
First, let us refer back to our wave and ocean example to understand what is meant by “ekatvam” or oneness. If the wave sees himself as part of the ocean, and also sees the other waves as part of the ocean, it ultimately realizes that everything is the ocean. It realizes that there is no separation of wave and ocean, and in doing so, attains oneness with the ocean. Similarly, Shri Krishna says that the yogi who sees all beings in Ishvara, discards any thought of separation from Ishvara. He thus attains oneness with Ishvara.
Here is another example. Let us say that we attend a cricket match where India is playing against some other team. If we sit alongside the Indian team fans, there is no way we can ever forget the India team. Why? Someone will have the Indian team logo on their shirt or on their cap. Someone will be chanting the player’s names. Someone will be holding up cardboard signs. No matter where we look or what we hear, it will be something about the India team. We will see the India team spirit in everyone. There will be no thought of separation from the India team.
Furthermore, Shri Krishna says that the yogi never loses this oneness, it stays with him no matter what transaction he conducts in this world. Many of us have a hands-free headset that lets us stay connected on a phone call regardless of whether we are walking, climbing stairs, shopping and so on. The yogi thus maintains an “always-on” connection with Ishvara. The yogi does not need to go on a pilgrimage or visit any specific temple, because he is always connected to Ishvara.
Now, this does not mean that going to temples or pilgrimages is not encouraged. These places create a conducive environment for the seeker to focus his thoughts on Ishvara, which definitely accelerates the spiritual progress. But the notion that “Ishvara is in this object, and nowhere else” is incorrect, it should be discarded.
In his commentary, Shri Shankaraachaaryaji says that for such a yogi, there is nothing that can obstruct his liberation or moksha. He is ever-liberated or nitya-mukta, because he knows that he was never bound in the first place.
sarvathaa vartamaanopi sa yogi mayi vartate || 31 ||
Established in oneness with me, one who beholds me as present in all beings, that yogi resides within me, in all circumstances.
sarvabhootasthitam : present in all beings
yaha : one who
maam : me
bhajati : beholds
ekatvam : oneness
aastitaha : established
sarvathaa : all
vartamaanaha : circumstances
sa : that
yogi : yogi
maiyi : within me
vartate : resides
In order to emphasize the oneness of the individual with the absolute, Shri Krishna says that the yogi who sees him present in all beings is always residing in him, no matter what circumstance the yogi finds himself in. In other words, the devotee does not lose his connection with Ishvara in any and all worldly and spiritual pursuits.
First, let us refer back to our wave and ocean example to understand what is meant by “ekatvam” or oneness. If the wave sees himself as part of the ocean, and also sees the other waves as part of the ocean, it ultimately realizes that everything is the ocean. It realizes that there is no separation of wave and ocean, and in doing so, attains oneness with the ocean. Similarly, Shri Krishna says that the yogi who sees all beings in Ishvara, discards any thought of separation from Ishvara. He thus attains oneness with Ishvara.
Here is another example. Let us say that we attend a cricket match where India is playing against some other team. If we sit alongside the Indian team fans, there is no way we can ever forget the India team. Why? Someone will have the Indian team logo on their shirt or on their cap. Someone will be chanting the player’s names. Someone will be holding up cardboard signs. No matter where we look or what we hear, it will be something about the India team. We will see the India team spirit in everyone. There will be no thought of separation from the India team.
Furthermore, Shri Krishna says that the yogi never loses this oneness, it stays with him no matter what transaction he conducts in this world. Many of us have a hands-free headset that lets us stay connected on a phone call regardless of whether we are walking, climbing stairs, shopping and so on. The yogi thus maintains an “always-on” connection with Ishvara. The yogi does not need to go on a pilgrimage or visit any specific temple, because he is always connected to Ishvara.
Now, this does not mean that going to temples or pilgrimages is not encouraged. These places create a conducive environment for the seeker to focus his thoughts on Ishvara, which definitely accelerates the spiritual progress. But the notion that “Ishvara is in this object, and nowhere else” is incorrect, it should be discarded.
In his commentary, Shri Shankaraachaaryaji says that for such a yogi, there is nothing that can obstruct his liberation or moksha. He is ever-liberated or nitya-mukta, because he knows that he was never bound in the first place.
Monday, April 30, 2012
Bhagavad Gita Verse 28, Chapter 6
yunjannevam sadaatmaanam yogee vigatakalmashaha |
sukhena brahmasamsparshamatyantam sukhamashrute || 28 ||
In this manner, the sinless yogi, always engaged in the self, joyfully contacts the eternal essence, experiencing infinite bliss.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : in the self
yogi : yogi
vigatakalmashaha : sinless
sukhena : joyfully
brahma : eternal essence
samsparsham : contacts
atyantam : infinite
sukham : bliss
ashrute : experiences
With this shloka, Shri Krishna concludes the topic of the meditation process. He says that one who follows the step by step approach towards meditation obtains infinite joy and happiness because he comes into contact with the eternal essence.
The word ”evam” here refers to the step-by-step approach to meditation that has been prescribed here. Shri Krishna says that only by following this approach can the eternal essence be realized. There are several methods to meditation, but it is important to follow a disciplined approach in order to obtain the result mentioned in this shloka. It is like the purification of gold. Only a certain process will ensure that the mined gold will shine.
Next, Shri Krishna highlights that the yogi needs to have continually kept focus on the method of meditation with the word “vigata kalmashah” which means without any defects or sins. Meditation cannot yield results if the mind still harbours impurities in the form of vaasanaas and desires. A purified mind is a prerequisite to meditation.
Finally, what does is the end result of meditation? It is ultimate happiness or sukha, obtained by contact with brahman, the eternal essence. The literal translation is : “the yogi touches brahman”. Brahman is of the nature of infinite joy and bliss. Anyone who identifies with it also gains such infinite joy - “atyanta sukham”.
With this shloka, the explanation of the process of meditation is concluded. We can go much deeper into the process of meditation, discuss further obstacles and so on. Other texts cover those obstacles in greater detail. Next, Shri Krishna illustrates the change in the vision of the meditator, which is the final topic in this chapter on meditation.
sukhena brahmasamsparshamatyantam sukhamashrute || 28 ||
In this manner, the sinless yogi, always engaged in the self, joyfully contacts the eternal essence, experiencing infinite bliss.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : in the self
yogi : yogi
vigatakalmashaha : sinless
sukhena : joyfully
brahma : eternal essence
samsparsham : contacts
atyantam : infinite
sukham : bliss
ashrute : experiences
With this shloka, Shri Krishna concludes the topic of the meditation process. He says that one who follows the step by step approach towards meditation obtains infinite joy and happiness because he comes into contact with the eternal essence.
The word ”evam” here refers to the step-by-step approach to meditation that has been prescribed here. Shri Krishna says that only by following this approach can the eternal essence be realized. There are several methods to meditation, but it is important to follow a disciplined approach in order to obtain the result mentioned in this shloka. It is like the purification of gold. Only a certain process will ensure that the mined gold will shine.
Next, Shri Krishna highlights that the yogi needs to have continually kept focus on the method of meditation with the word “vigata kalmashah” which means without any defects or sins. Meditation cannot yield results if the mind still harbours impurities in the form of vaasanaas and desires. A purified mind is a prerequisite to meditation.
Finally, what does is the end result of meditation? It is ultimate happiness or sukha, obtained by contact with brahman, the eternal essence. The literal translation is : “the yogi touches brahman”. Brahman is of the nature of infinite joy and bliss. Anyone who identifies with it also gains such infinite joy - “atyanta sukham”.
With this shloka, the explanation of the process of meditation is concluded. We can go much deeper into the process of meditation, discuss further obstacles and so on. Other texts cover those obstacles in greater detail. Next, Shri Krishna illustrates the change in the vision of the meditator, which is the final topic in this chapter on meditation.
Tuesday, April 17, 2012
Bhagavad Gita Verse 15, Chapter 6
yunjannevam sadaatmaanam yogi niyatamaanasaha |
shaantim nirvaanaparamaam matsamsthaamadhigacchati || 15 ||
In this manner, the yogi who has subdued his mind, who always engages his self in me, attains ultimate liberation-bearing peace, established in me.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : self
yogi : yogi
niyatamaanasaha : one who has controlled his mind
shaantim : peace that leads to
nirvaanaparamaam : ultimate liberation-bearing
matsamsthaam : established in me
adhigacchati : attains
Previously, Shri Krishna explained the prerequisites and the method of meditation. Now, he speaks about the result or the fruit of meditation. He says that meditation, if followed as the technique prescribed here, brings us that peace that yields self-realization.
The journey towards this end goal obviously will take a long time. But there are intermediate results along the way. One who begins to drop attachment and fascination for material objects attains a state of ever-increasing peace. However, this peace does not lead to liberation. It is not “nirvaana paramam”.
Only peace gained by meditating upon the self leads to liberation. Initially, the sense of peace is only present while meditating, but slowly remains with the seeker for longer periods of time. Till the final stage is reached, the person may falter in his journey. Once the final stage is reached, he will never turn back.
Now, what is the source or this peace? Shri Krishna says that it is he who is the source of this peace. One of the fundamental lessons of the Gita is that only the eternal essence can give everlasting bliss and peace. Everything else gives temporary peace. Therefore, Shri Krishna urges the seeker to comprehend this fact and stop going after objects in the material world for happiness and peace.
shaantim nirvaanaparamaam matsamsthaamadhigacchati || 15 ||
In this manner, the yogi who has subdued his mind, who always engages his self in me, attains ultimate liberation-bearing peace, established in me.
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : self
yogi : yogi
niyatamaanasaha : one who has controlled his mind
shaantim : peace that leads to
nirvaanaparamaam : ultimate liberation-bearing
matsamsthaam : established in me
adhigacchati : attains
Previously, Shri Krishna explained the prerequisites and the method of meditation. Now, he speaks about the result or the fruit of meditation. He says that meditation, if followed as the technique prescribed here, brings us that peace that yields self-realization.
The journey towards this end goal obviously will take a long time. But there are intermediate results along the way. One who begins to drop attachment and fascination for material objects attains a state of ever-increasing peace. However, this peace does not lead to liberation. It is not “nirvaana paramam”.
Only peace gained by meditating upon the self leads to liberation. Initially, the sense of peace is only present while meditating, but slowly remains with the seeker for longer periods of time. Till the final stage is reached, the person may falter in his journey. Once the final stage is reached, he will never turn back.
Now, what is the source or this peace? Shri Krishna says that it is he who is the source of this peace. One of the fundamental lessons of the Gita is that only the eternal essence can give everlasting bliss and peace. Everything else gives temporary peace. Therefore, Shri Krishna urges the seeker to comprehend this fact and stop going after objects in the material world for happiness and peace.
Tuesday, April 10, 2012
Bhagavad Gita Verse 8, Chapter 6
jnaanavignyaanatriptaatmaa kutastho vijitendriyaha |
yukta ityuchyate yogi samaloshtaashmakaanchanaha || 6 ||
One whose self is content with knowledge and wisdom, who is steady like an anvil, who has conquered the senses; such a person called an established yogi; to him, a lump of clay, a stone and gold are same.
jnaana : knowledge
vignyaana : wisdom
triptaatmaa : one whose self is content
kutasthaha : who is (steady) like an anvil
vijitendriyaha : who has conquered the senses
yuktaha : established
iti : such a
uchyate : is called
yogi : yogi
sama : same
loshta : lump of mud
ashma : stone
kaanchanaha : gold
Shri Krishna continues the explanation on the outlook of a realized meditator. In this shloka, he speaks about how such a person responds to objects. This person’s nature is complete and content with knowledge and wisdom, he has no need for anything else. This contentment and the mastery over senses gives him the quality of steadfastness. He is like an anvil in that regard. He sees sameness in a lump of clay, a stone and gold, such is his vision.
First let us look at what is meant by knowledge and wisdom. Knowledge is that which is gained externally through study of texts. But wisdom comes only when this knowledge has been internalized, and when we can see its application in our life. If someone tells us that exercise is good, then it is knowledge. But if we also come to that conclusion and start exercising, it becomes wisdom. It is like a math problem, we have to work out the answer for ourselves.
Similarly, when we hear that our self is beyond the body, mind and intellect, it is knowledge. But if our body gets a disease, but we think that “I have fallen sick, not my body”, it means that our knowledge has not translated into wisdom. Once I gain wisdom, I do not get disturbed by any more diseases. The combination of knowledge and wisdom brings me to the realization that I am complete, and hence I do not get affected by what happens to the body.
Next, Shri Krishna says that this person is steady like an anvil. A favourable object does not cause excitement in him, and an unfavourable object does not cause any agitation in him. Is it because he has become like a stone? No, it is because he is content with himself. He does not need to rush out into the world of objects to fulfill himself. He knows that desire and hatred are components of sense organs, as we saw in earlier chapters. So when he knows that desire and hatred is not his, and the reactions is not his, then he remains undisturbed.
Shri Krishna then mentions that such a person has full control over mind and senses. This point repeated countless times because it is the most important thing to do for a seeker, but also the most difficult. Even if we hear it several times it does not sink in. So, such a person becomes steady like an anvil because he remains absolutely steady in his own self. He completely controls his senses, they do not move without permission. There is no restlessness in the body.
What is the vision of this person towards object? He sees sameness in gold, clay and stone. Now he is not foolish. He knows that each of these has value in life, but he does not give them undue importance. He has a rational and practical assessment of each object’s value in the grand scheme of things, but does not super-impose his values on them. These objects fail to attract and excite his mind.
So therefore, such a person is “yuktaha” or completely established in meditation. He has nothing further to do when it comes to meditation.
yukta ityuchyate yogi samaloshtaashmakaanchanaha || 6 ||
One whose self is content with knowledge and wisdom, who is steady like an anvil, who has conquered the senses; such a person called an established yogi; to him, a lump of clay, a stone and gold are same.
jnaana : knowledge
vignyaana : wisdom
triptaatmaa : one whose self is content
kutasthaha : who is (steady) like an anvil
vijitendriyaha : who has conquered the senses
yuktaha : established
iti : such a
uchyate : is called
yogi : yogi
sama : same
loshta : lump of mud
ashma : stone
kaanchanaha : gold
Shri Krishna continues the explanation on the outlook of a realized meditator. In this shloka, he speaks about how such a person responds to objects. This person’s nature is complete and content with knowledge and wisdom, he has no need for anything else. This contentment and the mastery over senses gives him the quality of steadfastness. He is like an anvil in that regard. He sees sameness in a lump of clay, a stone and gold, such is his vision.
First let us look at what is meant by knowledge and wisdom. Knowledge is that which is gained externally through study of texts. But wisdom comes only when this knowledge has been internalized, and when we can see its application in our life. If someone tells us that exercise is good, then it is knowledge. But if we also come to that conclusion and start exercising, it becomes wisdom. It is like a math problem, we have to work out the answer for ourselves.
Similarly, when we hear that our self is beyond the body, mind and intellect, it is knowledge. But if our body gets a disease, but we think that “I have fallen sick, not my body”, it means that our knowledge has not translated into wisdom. Once I gain wisdom, I do not get disturbed by any more diseases. The combination of knowledge and wisdom brings me to the realization that I am complete, and hence I do not get affected by what happens to the body.
Next, Shri Krishna says that this person is steady like an anvil. A favourable object does not cause excitement in him, and an unfavourable object does not cause any agitation in him. Is it because he has become like a stone? No, it is because he is content with himself. He does not need to rush out into the world of objects to fulfill himself. He knows that desire and hatred are components of sense organs, as we saw in earlier chapters. So when he knows that desire and hatred is not his, and the reactions is not his, then he remains undisturbed.
Shri Krishna then mentions that such a person has full control over mind and senses. This point repeated countless times because it is the most important thing to do for a seeker, but also the most difficult. Even if we hear it several times it does not sink in. So, such a person becomes steady like an anvil because he remains absolutely steady in his own self. He completely controls his senses, they do not move without permission. There is no restlessness in the body.
What is the vision of this person towards object? He sees sameness in gold, clay and stone. Now he is not foolish. He knows that each of these has value in life, but he does not give them undue importance. He has a rational and practical assessment of each object’s value in the grand scheme of things, but does not super-impose his values on them. These objects fail to attract and excite his mind.
So therefore, such a person is “yuktaha” or completely established in meditation. He has nothing further to do when it comes to meditation.
Wednesday, April 4, 2012
Bhagavad Gita Verse 2, Chapter 6
yam sannyaasamiti praahuryogam tam viddhi paandava |
na hyasannyastasankalpo yogi bhavati kashchana | |2||
In this manner, that which is called renunciation, know that to be the same as yoga, O Paandava. For without renunciation of desires, one cannot become a yogi.
yam : that which
sannyaasam : renunciation
iti : in this manner
praahuhu : call
yogam : yoga
tam : that same thing
viddhi : know that
paandava : O Paandava
na : not
hi : for
asannyasta : without renouncing
sankalpo : desires
yogi : yogi
bhavati : become
kashchana : cannot|
Shri Krishna further elaborates on the definition of a sannyaasi or a monk in this shlokla. He says that the karmayogi and sannyaasi are, at their core, one and the same. One need not renounce the world in order to become a dhyaana yogi or a meditator. All one needs to do is to follow the path of karmayoga diligently. Only when the tendency to create new desires or sankalpa goes away can one become a meditator.
How can the action-oriented karmayogi and the actionless-oriented monk be the same? Let us investigate. It is only when the mind of the seeker is free of sankalpa does he become ready for meditation. Meditation can occur only when the mind is tranquil. Tranquility only occurs when the mind is rid of all desires. Now the question arises that how do we know whether such tranquility exists? Have we experienced it? Yes we have. Once we finally get an object that we were craving for a long time, our mind experiences tranquility for a fraction of a second. This is caused due to a temporary cessation of desires, and ends when new desires start agitating the mind again.
If one has reached an advanced stage in the spiritual journey where desires have gone down to a minimum, one becomes actionless automatically. We saw this in the fifth chapter. But if one still harbours desires, karmayoga is the means to slowly diminish desires through renouncing the results of action. So what needs to be renounced is attachment to results of action, not action itself. This recurring message drives home the point that action-orientation and actionless-orientation are the same, as long as the attachment to results is renounced. They both have the same effect: tranquility of mind.
na hyasannyastasankalpo yogi bhavati kashchana | |2||
In this manner, that which is called renunciation, know that to be the same as yoga, O Paandava. For without renunciation of desires, one cannot become a yogi.
yam : that which
sannyaasam : renunciation
iti : in this manner
praahuhu : call
yogam : yoga
tam : that same thing
viddhi : know that
paandava : O Paandava
na : not
hi : for
asannyasta : without renouncing
sankalpo : desires
yogi : yogi
bhavati : become
kashchana : cannot|
Shri Krishna further elaborates on the definition of a sannyaasi or a monk in this shlokla. He says that the karmayogi and sannyaasi are, at their core, one and the same. One need not renounce the world in order to become a dhyaana yogi or a meditator. All one needs to do is to follow the path of karmayoga diligently. Only when the tendency to create new desires or sankalpa goes away can one become a meditator.
How can the action-oriented karmayogi and the actionless-oriented monk be the same? Let us investigate. It is only when the mind of the seeker is free of sankalpa does he become ready for meditation. Meditation can occur only when the mind is tranquil. Tranquility only occurs when the mind is rid of all desires. Now the question arises that how do we know whether such tranquility exists? Have we experienced it? Yes we have. Once we finally get an object that we were craving for a long time, our mind experiences tranquility for a fraction of a second. This is caused due to a temporary cessation of desires, and ends when new desires start agitating the mind again.
If one has reached an advanced stage in the spiritual journey where desires have gone down to a minimum, one becomes actionless automatically. We saw this in the fifth chapter. But if one still harbours desires, karmayoga is the means to slowly diminish desires through renouncing the results of action. So what needs to be renounced is attachment to results of action, not action itself. This recurring message drives home the point that action-orientation and actionless-orientation are the same, as long as the attachment to results is renounced. They both have the same effect: tranquility of mind.
Tuesday, April 3, 2012
Bhagavad Gita Verse 1, Chapter 6
Shree Bhagavaan uvaacha:
anaashritaha karmaphalam kaaryam karma karoti yaha |
sa sannyaasi cha yogi cha na niragnirana chaakriyaha || 1 ||
Shree Bhagavaan said:
He who performs obligatory action, without reliance upon results of action, that person is a monk as well as a yogi; not one who has renounced fire or action.
anaashritaha : without reliance upon
karmaphalam : results of action
kaaryam : obligatory
karma : actions
karoti : performing
yaha : one who
saha : that person
sannyaasi : is a monk
cha : and
yogi : is a yogi
cha : also
na : not
niragnirana : one who has renounced fire
cha : and
akriyaha : one who has renounced action
Shri Krishna begins the sixth chapter titled "Dhyaana Yoga" or yoga of meditation by redefining what is meant by a monk and a dhyaana yogi or meditator. He says that one who performs actions in the spirit of karmayoga, per his definition, is both a monk and a meditator. The meditator is not one who has given up his duties or actions, who has run away from the world.
Meditation is a topic that fascinates everyone. We like the idea of going to a retreat, away from all our troubles, and sit in a tranquil place to meditate. But as we shall see in the rest of this chapter, Shri Krishna has a unique viewpoint about the process of meditation, and of who is qualified to become a meditator. He first says that only one who is engaged in the expression of his desires through karmayoga, through the performance of svadharma, is a good meditator.
As long as our vaasanaas or our impressions exist, they will continue to generate desires that will propel us away from the inner self and out into the world. They will make us restless and agitated. So the karmayogi intelligently channels these desires and expresses these desires. The key point is that the results of actions generated by these desires are submitted to a higher ideal, so that the results lose their power to create further selfish desires. As our attachment to results drops, the mental restlessness and agitations diminish, making us fit to pursue meditation.
Shri Krishna drives home the point with two examples. First, he says that one does not have to renounce fire in order to perform meditation. In the olden days, householders would maintain a sacrificial fire in their homes. Absence of the fire indicated renouncing the duties of a householder. In other words, Shri Krishna says that one does not have to give up their household duties for pursuing meditation. Second, one does not have to physically renounce action and retire to a monastery to meditate. The culmination of karmayoga is the loss of sense of doership. This is the qualification of a meditator.
anaashritaha karmaphalam kaaryam karma karoti yaha |
sa sannyaasi cha yogi cha na niragnirana chaakriyaha || 1 ||
Shree Bhagavaan said:
He who performs obligatory action, without reliance upon results of action, that person is a monk as well as a yogi; not one who has renounced fire or action.
anaashritaha : without reliance upon
karmaphalam : results of action
kaaryam : obligatory
karma : actions
karoti : performing
yaha : one who
saha : that person
sannyaasi : is a monk
cha : and
yogi : is a yogi
cha : also
na : not
niragnirana : one who has renounced fire
cha : and
akriyaha : one who has renounced action
Shri Krishna begins the sixth chapter titled "Dhyaana Yoga" or yoga of meditation by redefining what is meant by a monk and a dhyaana yogi or meditator. He says that one who performs actions in the spirit of karmayoga, per his definition, is both a monk and a meditator. The meditator is not one who has given up his duties or actions, who has run away from the world.
Meditation is a topic that fascinates everyone. We like the idea of going to a retreat, away from all our troubles, and sit in a tranquil place to meditate. But as we shall see in the rest of this chapter, Shri Krishna has a unique viewpoint about the process of meditation, and of who is qualified to become a meditator. He first says that only one who is engaged in the expression of his desires through karmayoga, through the performance of svadharma, is a good meditator.
As long as our vaasanaas or our impressions exist, they will continue to generate desires that will propel us away from the inner self and out into the world. They will make us restless and agitated. So the karmayogi intelligently channels these desires and expresses these desires. The key point is that the results of actions generated by these desires are submitted to a higher ideal, so that the results lose their power to create further selfish desires. As our attachment to results drops, the mental restlessness and agitations diminish, making us fit to pursue meditation.
Shri Krishna drives home the point with two examples. First, he says that one does not have to renounce fire in order to perform meditation. In the olden days, householders would maintain a sacrificial fire in their homes. Absence of the fire indicated renouncing the duties of a householder. In other words, Shri Krishna says that one does not have to give up their household duties for pursuing meditation. Second, one does not have to physically renounce action and retire to a monastery to meditate. The culmination of karmayoga is the loss of sense of doership. This is the qualification of a meditator.
Tuesday, March 27, 2012
Bhagavad Gita Verse 24, Chapter 5
yontahasukhontaraaraamastathaantarjyotireva yaha |
sa yogi brahmanirvaanam brahmabhootodhigachchati || 24 ||
One who finds bliss in the self, who revels in his self, whose knowledge is the self; he is a yogi, and attains liberation through identification with the eternal essence.
yaha : one who
antahasukhaha : inner bliss
antaraaraamaha : revels in his inner self
tathaa : and
antarjyotihi : inner light (knowledge)
eva : only
yaha : he who
saha : that person
yogi : true seeker
brahma : eternal essence
nirvaanam : liberated
brahmabhootaha : identified with the eternal essence
adhigachchati : attains
Shri Krishna now starts describing how one who is established in the eternal essence eventually attains the eternal essence, in other words, is liberated. The word yogi here refers to a realized seeker. The entire personality of such a seeker is completely turned inward toward the eternal essence. This state is described by three words: antahasukhaha, antaraaraamaha and antarjyotihi.
The person who finds bliss within is called antahasukhaha. He does not expect anything from the outside world. The idea that something other than himself will make him happy, that idea has completely gone. To recap a point from the earlier shloka, he experience bliss by seeking positivity within him, it is not negating what is outside. It is like the sun reflected in water. The reflection will never match the brightness of the sun itself. Similarly the joy obtained through the senses is "reflected happiness". But a yogi who has shifted attention to his inner self gets the real deal.
Typically, our mind needs to constantly come into contact with an object, person or situation. This causes agitation in our minds. However, objects, people and situations keep changing. The economy changes, our friends change, our health changes and so on. But the realized seeker is antararaamaha. He revels in himself. Another way to look at this word is "antara-aarama", which means that he rests in himself. He has eliminated all agitations and is completely at ease with himself. There is nothing that compels him to do anything, he just "is".
Furthermore, the realized seeker stops looking towards more and more sources of knowledge. He is antarjyotihi. He knows that the eternal essence alone is the ultimate knowledge, the ultimate source of light. In most traditional temples, the only source of light is inside the central room where the deity is located. Symbolically, it depicts the internal light of the self.
In this manner, one who is happy in his own self, revels in his own self and finds knowledge in one's own self, such a person is a true enlightened seeker. By such deep identification with the eternal essence, he becomes the eternal essence. In other words, he attains the ultimate liberation or "nirvaana". Liberation is the destruction of all limitations and all notions of finitude. It is the realization that what is in oneself is the same as what is in everything else.
sa yogi brahmanirvaanam brahmabhootodhigachchati || 24 ||
One who finds bliss in the self, who revels in his self, whose knowledge is the self; he is a yogi, and attains liberation through identification with the eternal essence.
yaha : one who
antahasukhaha : inner bliss
antaraaraamaha : revels in his inner self
tathaa : and
antarjyotihi : inner light (knowledge)
eva : only
yaha : he who
saha : that person
yogi : true seeker
brahma : eternal essence
nirvaanam : liberated
brahmabhootaha : identified with the eternal essence
adhigachchati : attains
Shri Krishna now starts describing how one who is established in the eternal essence eventually attains the eternal essence, in other words, is liberated. The word yogi here refers to a realized seeker. The entire personality of such a seeker is completely turned inward toward the eternal essence. This state is described by three words: antahasukhaha, antaraaraamaha and antarjyotihi.
The person who finds bliss within is called antahasukhaha. He does not expect anything from the outside world. The idea that something other than himself will make him happy, that idea has completely gone. To recap a point from the earlier shloka, he experience bliss by seeking positivity within him, it is not negating what is outside. It is like the sun reflected in water. The reflection will never match the brightness of the sun itself. Similarly the joy obtained through the senses is "reflected happiness". But a yogi who has shifted attention to his inner self gets the real deal.
Typically, our mind needs to constantly come into contact with an object, person or situation. This causes agitation in our minds. However, objects, people and situations keep changing. The economy changes, our friends change, our health changes and so on. But the realized seeker is antararaamaha. He revels in himself. Another way to look at this word is "antara-aarama", which means that he rests in himself. He has eliminated all agitations and is completely at ease with himself. There is nothing that compels him to do anything, he just "is".
Furthermore, the realized seeker stops looking towards more and more sources of knowledge. He is antarjyotihi. He knows that the eternal essence alone is the ultimate knowledge, the ultimate source of light. In most traditional temples, the only source of light is inside the central room where the deity is located. Symbolically, it depicts the internal light of the self.
In this manner, one who is happy in his own self, revels in his own self and finds knowledge in one's own self, such a person is a true enlightened seeker. By such deep identification with the eternal essence, he becomes the eternal essence. In other words, he attains the ultimate liberation or "nirvaana". Liberation is the destruction of all limitations and all notions of finitude. It is the realization that what is in oneself is the same as what is in everything else.
Sunday, December 11, 2011
Bhagavad Gita Verse 3, Chapter 3
Shree Bhagavaan uvaacha:
lokesmindvividhaa nishthaa puraa proktaa mayaanagha |
jnyaanayogena saankhyaanaam karmayogena yoginaam || 3 ||
Shri Bhagavaan said:
In this world, since time immemorial, I have created a two-fold path, O sinless one; the yoga of knowledge for contemplative individuals, and the yoga of action for yogis.
loke : world
asmin : this
dvividhaa : two-fold
nishthaa : path
puraa : since time immemorial
proktaa : spoken
mayaa : by me
anagha : O sinless one
jnyaanayogena : the yoga of knowledge
saankhyaanaam : for contemplative individuals
karmayogena : the yoga of action
yoginaam : for yogis
Earlier, we saw that Arjuna wanted to know which of the two paths, i.e. the yoga of action and the yoga of knowledge, is superior. Shri Krishna addresses that question here. According to him, none of the two is either superior or inferior.
Sant Jnyaneshwar provides an example to show that none of these paths are superior or inferior: like a west-flowing river and an east-flowing river that both meet the same ocean, both paths are same.
Now, even thought the paths are complementary, there is a subtle difference between them. Let us explore this difference. Consider a child who is in the first grade. Even if he wants to, he cannot jump straight to a masters degree. He would have to finish high school, then college, and only then will he be ready for his masters degree.
In the same way, most of us are at a stage in life where we are active and want to make a contribution to the world. For such yogis or active individuals, the path of action is the most appropriate. Once we reach a stage where we exhaust all of our desires, we can transcend the path of action to pursue the path of knowledge, just like we transcend college education to pursue our masters degree.
I used to know a classmate from school that was a math prodigy. He could solve advanced calculus equations in sixth grade. The teachers used to check with him whether they were teaching sixth grade math correctly, such was his prowess. He did not need to go through elementary math, he was ready for his math PhD even at that young age.
Similarly, there are a few rare individuals who are at an advanced stage of their spiritual journey. They have eliminated most of their desires. Only such rare contemplative individuals can directly pursue the path of knowledge. For most of us, the path of action is the way to go. And karmayoga, or the path of action, is the main subject covered in this chapter.
On a different note, we see that Shri Krishna is hinting that he is something more that the cowherd son of Vasudeva here. We know this because he mentions that he himself has created this two-fold path for realizing the eternal essence. This has not slipped past Arjuna, he will ask this question at the right time.
lokesmindvividhaa nishthaa puraa proktaa mayaanagha |
jnyaanayogena saankhyaanaam karmayogena yoginaam || 3 ||
Shri Bhagavaan said:
In this world, since time immemorial, I have created a two-fold path, O sinless one; the yoga of knowledge for contemplative individuals, and the yoga of action for yogis.
loke : world
asmin : this
dvividhaa : two-fold
nishthaa : path
puraa : since time immemorial
proktaa : spoken
mayaa : by me
anagha : O sinless one
jnyaanayogena : the yoga of knowledge
saankhyaanaam : for contemplative individuals
karmayogena : the yoga of action
yoginaam : for yogis
Earlier, we saw that Arjuna wanted to know which of the two paths, i.e. the yoga of action and the yoga of knowledge, is superior. Shri Krishna addresses that question here. According to him, none of the two is either superior or inferior.
Sant Jnyaneshwar provides an example to show that none of these paths are superior or inferior: like a west-flowing river and an east-flowing river that both meet the same ocean, both paths are same.
Now, even thought the paths are complementary, there is a subtle difference between them. Let us explore this difference. Consider a child who is in the first grade. Even if he wants to, he cannot jump straight to a masters degree. He would have to finish high school, then college, and only then will he be ready for his masters degree.
In the same way, most of us are at a stage in life where we are active and want to make a contribution to the world. For such yogis or active individuals, the path of action is the most appropriate. Once we reach a stage where we exhaust all of our desires, we can transcend the path of action to pursue the path of knowledge, just like we transcend college education to pursue our masters degree.
I used to know a classmate from school that was a math prodigy. He could solve advanced calculus equations in sixth grade. The teachers used to check with him whether they were teaching sixth grade math correctly, such was his prowess. He did not need to go through elementary math, he was ready for his math PhD even at that young age.
Similarly, there are a few rare individuals who are at an advanced stage of their spiritual journey. They have eliminated most of their desires. Only such rare contemplative individuals can directly pursue the path of knowledge. For most of us, the path of action is the way to go. And karmayoga, or the path of action, is the main subject covered in this chapter.
On a different note, we see that Shri Krishna is hinting that he is something more that the cowherd son of Vasudeva here. We know this because he mentions that he himself has created this two-fold path for realizing the eternal essence. This has not slipped past Arjuna, he will ask this question at the right time.
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