yaavaanaartha udapaane sarvathaha samplutodake |
taavan sarvheshu vedeshu braahmanasya vijaanataha || 46 ||
Just like there is no use for a well when water is flooding everywhere, so does a brahmana know all the contents of the Vedas.
yaavaan : just like
aartha : use
udapaane : well
sarvathaha : everywhere
samplut : flood
udake: water
taavan : similarly
sarvheshu : everything
vedeshu : contents of the Vedas
braahmanasya : a braahmana
vijaanataha : realized
In the last shloka we asked a question : if we were to reduce our dependence on worldly things, wouldn't we have to give up TV, music, games, parties etc. Wouldn't that be a boring life?
Think about your childhood. All of had a craving for toys when we were kids. But there came a stage when most of us outgrew toys because we began to think about higher things like career aspirations etc. So all toys began to look the same to us, regardless of the price, shape, size, colour, brand etc. , from a simple spinning top to an expensive model airplane.
Similarly, Shri Krishna says that once our thoughts become high quality, i.e. they pertain to our svadharma and to spiritual contemplation, then automatically we will begin to feel less need for any external entertainment and enjoyment.
Therefore, this shloka says that one who always maintains equanimity will have known all there is to know about the material world, and will begin to transcend worldly matters and knowledge.
In this shloka we notice that the word "braahmana" appears. Braahmana here does not refer to the caste system meaning. It refers to an individual who is always contemplating about brahman, which is nothing but the eternal essence that we learned about in the early part of this chapter. Also the word Veda, like in previous verses, refers to worldly knowledge.
Now, the two techniques prescribed so far, reducing unnecessary thoughts and improving quality of thought, were preparatory techniques. They are meant to prepare us for learning the main technique of the teaching, which is covered in the next shloka. It is probably the most famous and oft-quoted shloka in the Gita. We shall cover it in great detail.
Friday, November 11, 2011
Thursday, November 10, 2011
Bhagavad Gita Verse 45, Chapter 2
traigunyavishayaa vedaa nistraigunyo bhavaarjuna |
nirdvandvo nityasatvastho niryogakshemam aatmavaan || 45 ||
The Vedas describe the three gunas. Transcend those gunas, O Arjuna. Free yourself from dualities, remain always in sattva, give up thinking about acquisition and preservation, and be established in the eternal essence.
traigunyavishayaaha : describe the three gunas
vedaaha : Vedas
nistraigunyaha : free from the 3 gunas
bhava : become
arjuna : O Arjuna
nirdvandvaha : free from dualities
nityasatvasthaha : steeped in sattva
niryogakshemam : free from acquisition and preservation
aatmavaan : established in the eternal essence
The first technique in our toolkit was the art of maintaining focus to reduce the quantity of unnecessary thoughts. Shri Krishna now provides us with the second technique in our toolkit: slowly improving the quality of our thoughts. This shloka is jam-packed with practical tips to improve our thought quality, so let's tackle this shloka part by part.
Firstly, an absolute prerequisite to improving thought quality is to be mindful of what we are thinking. Most of us tend to perform actions daily almost on autopilot. If we are not aware of what we are thinking while performing an action, we will not be able to improve the quality of our thoughts. Therefore, the shloka advises us to think deeply about whether any action we perform is selfish, or is in service of our svadharma. Doing so repeatedly will reveal the true nature of our thoughts.
Secondly, the shloka advises us to go beyond obsessive thinking about the interplay of the 3 gunas. In a nutshell, there are 3 types of gunas or tendencies that are responsible for creating everything in this material world. Therefore, the shloka advises us to start contemplating spiritual knowledge daily, which will automatically reduce material thoughts.
Thirdly, the shloka speaks about dualities. Dualities are the positive and negative mental labels associated with thoughts - love/hate, joyful/sorrowful, pleasurable/painful etc. So practically speaking, any thought that demonstrates extreme attachment or hatred towards an object, person or situation is a poor quality thought because it strengthens the ego. Whenever we catch ourselves saying something like "I cannot live without watching TV everyday", we should be on guard. It is better to substitute that thought with something like "I enjoy watching TV, but I can live without it if I want to". Similarly, if we have a thought like "I want to kill my boss" we can start to think "My boss is difficult to work with sometimes, but he is a human being just like anyone else".
Finally, the shloka advises us to stop worrying about acquisition and preservation. Most of us are worried about two things - acquiring something, and preserving something once it is acquired. A corporate executive will keep thinking about the promotion. And once he has it, he will do all he can to make sure he holds on to his new post. But the shloka informs us that as long as we are diligently performing our svadharma, we will automatically get what we need to live a good life. Therefore,we should stop obsessing over acquisition and preservation, which is an impediment to maintaining equanimity.
Let's summarize the techniques learned so far as follows. The first technique helped us reduce the quantity of unnecessary thoughts. The second technique helps us improve the quality of our thoughts by substituting poor quality thoughts with good quality thoughts. It is helpful to maintain a diary to track the quantity and quality of our thoughts, so that we can gauge our progress. It is no different than following a disciplined approach to losing weight or quitting smoking.
This shloka is the seed of two forthcoming shlokas of the Gita - chapter fourteen, covering the topic of the three gunaas, and chapter seventeen, covering the topic of faith born of sattva, which becomes the cause for qualities conducive to dispassion.
A question may arise here : "How can I stop thinking about the material world after I perform my svadharma? After I come home from work I need to watch TV, surf the web, watch movies, sports etc. in order to be entertained. Won't life become boring?" The answer is provided in the next shloka.
nirdvandvo nityasatvastho niryogakshemam aatmavaan || 45 ||
The Vedas describe the three gunas. Transcend those gunas, O Arjuna. Free yourself from dualities, remain always in sattva, give up thinking about acquisition and preservation, and be established in the eternal essence.
traigunyavishayaaha : describe the three gunas
vedaaha : Vedas
nistraigunyaha : free from the 3 gunas
bhava : become
arjuna : O Arjuna
nirdvandvaha : free from dualities
nityasatvasthaha : steeped in sattva
niryogakshemam : free from acquisition and preservation
aatmavaan : established in the eternal essence
The first technique in our toolkit was the art of maintaining focus to reduce the quantity of unnecessary thoughts. Shri Krishna now provides us with the second technique in our toolkit: slowly improving the quality of our thoughts. This shloka is jam-packed with practical tips to improve our thought quality, so let's tackle this shloka part by part.
Firstly, an absolute prerequisite to improving thought quality is to be mindful of what we are thinking. Most of us tend to perform actions daily almost on autopilot. If we are not aware of what we are thinking while performing an action, we will not be able to improve the quality of our thoughts. Therefore, the shloka advises us to think deeply about whether any action we perform is selfish, or is in service of our svadharma. Doing so repeatedly will reveal the true nature of our thoughts.
Secondly, the shloka advises us to go beyond obsessive thinking about the interplay of the 3 gunas. In a nutshell, there are 3 types of gunas or tendencies that are responsible for creating everything in this material world. Therefore, the shloka advises us to start contemplating spiritual knowledge daily, which will automatically reduce material thoughts.
Thirdly, the shloka speaks about dualities. Dualities are the positive and negative mental labels associated with thoughts - love/hate, joyful/sorrowful, pleasurable/painful etc. So practically speaking, any thought that demonstrates extreme attachment or hatred towards an object, person or situation is a poor quality thought because it strengthens the ego. Whenever we catch ourselves saying something like "I cannot live without watching TV everyday", we should be on guard. It is better to substitute that thought with something like "I enjoy watching TV, but I can live without it if I want to". Similarly, if we have a thought like "I want to kill my boss" we can start to think "My boss is difficult to work with sometimes, but he is a human being just like anyone else".
Finally, the shloka advises us to stop worrying about acquisition and preservation. Most of us are worried about two things - acquiring something, and preserving something once it is acquired. A corporate executive will keep thinking about the promotion. And once he has it, he will do all he can to make sure he holds on to his new post. But the shloka informs us that as long as we are diligently performing our svadharma, we will automatically get what we need to live a good life. Therefore,we should stop obsessing over acquisition and preservation, which is an impediment to maintaining equanimity.
Let's summarize the techniques learned so far as follows. The first technique helped us reduce the quantity of unnecessary thoughts. The second technique helps us improve the quality of our thoughts by substituting poor quality thoughts with good quality thoughts. It is helpful to maintain a diary to track the quantity and quality of our thoughts, so that we can gauge our progress. It is no different than following a disciplined approach to losing weight or quitting smoking.
This shloka is the seed of two forthcoming shlokas of the Gita - chapter fourteen, covering the topic of the three gunaas, and chapter seventeen, covering the topic of faith born of sattva, which becomes the cause for qualities conducive to dispassion.
A question may arise here : "How can I stop thinking about the material world after I perform my svadharma? After I come home from work I need to watch TV, surf the web, watch movies, sports etc. in order to be entertained. Won't life become boring?" The answer is provided in the next shloka.
Wednesday, November 9, 2011
Bhagavad Gita Verse 42-44, Chapter 2
yaaimaam pushpitaam vaacham pravadantyavipashchitaha |
vedavaadarataaha paartha naanyadastiiti vaadinaha || 42 ||
kaamaatmaanaha svargaparaa janmakarmaphalapradaam |
kriyaavisheshabahulaam bhogaishvaryagati prati || 43 ||
bhogaishvaryaprasaktaanaam tayaapahyatachetasaam |
vyavasaayaatmikaa buddhihi samaadhau na vidheeyate || 44 ||
The unwise utter flowery statements. They are only interested in the Veda-related topics, O Paartha, saying that "there is nothing else".
Those who harbour material desires, and hold heaven as the ultimate goal, perform actions that result in rebirth. They describe various actions for obtaining pleasure and power.
But, those who are extremely attached to pleasure and power, who are attracted to these (flowery words), do not possess a determined intellect, and will never achieve samaadhi.
yaam : those
imaam : like this
pushpitaam : flowery
vaacham : words
pravadanti : who speak
avipashchitaha : unwise
vedavaadarataaha : topics from the vedas
paartha : O Paartha
na asti : does not exist
anyata : anything else
vaadinaha : they say
kaamaatmaanaha : those who harbour material desires
svargaparaaha : those who hold heaven as the ultimate goal
janmakarmaphalapradaam : those actions which result in rebirth
kriyaavishesha-bahulaam : those who describe lots of actions
bhogaishvaryagatim prati : for obtaining pleasure and power
bhogaishvarya : pleasure and power
prasaktaanaam : extremely attached to
tayaa : those (flowery words)
apahyatachetasaam : attracted towards
vyavasaayaatmikaa : determined
buddhihi : intellect
samaadhau : samaadhi
na vidheeyate : not possible
Shri Krishna explained the importance of focus in the prior shloka. Here, he describes the tendencies that will prevent someone from having that focus. In essence, what he is saying here is that any individual who only thinks about one material desire after another, will never reach the state of absolute equanimity. The word used in this shloka to describe that state is "samaadhi".
Most of our youth is spent in gaining worldly knowledge. In the Gita,"Vedas" can be interpreted as "all worldly knowledge" from our standpoint. This knowledge is useful for performing our svadharma through our chosen profession. But most of us end up using this knowledge as a means to fulfill a never-ending stream of material desires, that will give us more and more pleasure and power. Our goal is never svadharma itself, it is material desires. And with each material desire, the shloka says that we are reborn.
The word rebirth here has a specific meaning. Each time you harbour a new material desire, you are "reborn". This is because each new material desire prompts you towards a whole new set of selfishly motivated actions, taking the focus away from your svadharma, and in doing so, moving you away from the ultimate goal of maintaining equanimity. For example, if you want a new car, you are reborn as a "car desiring individual" who will put in extra effort to earn money for a new car. But by the time the new car arrives, several new desires have sprung up, resulting in new "rebirths".
Now, the shloka also mentions that such individuals hold heaven as the ultimate goal. The word "heaven" also has a specific meaning here. It does not refer to some place up in the sky. It refers to a future state where you will be happy after you fulfill your desire. But by shifting your focus towards heaven i.e. the future, you make your present moment unhappy. This kind of thinking also prompts you towards selfishly motivated action.
Therefore, these shlokas reiterate the importance of keeping a focused attitude towards maintaining equanimity, and one does that by not harbouring endless material desires.
These shlokas are the seed of the second portion of chapter sixteen of the Gita called "aasuree sampat" or the qualities of the demons.
vedavaadarataaha paartha naanyadastiiti vaadinaha || 42 ||
kaamaatmaanaha svargaparaa janmakarmaphalapradaam |
kriyaavisheshabahulaam bhogaishvaryagati prati || 43 ||
bhogaishvaryaprasaktaanaam tayaapahyatachetasaam |
vyavasaayaatmikaa buddhihi samaadhau na vidheeyate || 44 ||
The unwise utter flowery statements. They are only interested in the Veda-related topics, O Paartha, saying that "there is nothing else".
Those who harbour material desires, and hold heaven as the ultimate goal, perform actions that result in rebirth. They describe various actions for obtaining pleasure and power.
But, those who are extremely attached to pleasure and power, who are attracted to these (flowery words), do not possess a determined intellect, and will never achieve samaadhi.
yaam : those
imaam : like this
pushpitaam : flowery
vaacham : words
pravadanti : who speak
avipashchitaha : unwise
vedavaadarataaha : topics from the vedas
paartha : O Paartha
na asti : does not exist
anyata : anything else
vaadinaha : they say
kaamaatmaanaha : those who harbour material desires
svargaparaaha : those who hold heaven as the ultimate goal
janmakarmaphalapradaam : those actions which result in rebirth
kriyaavishesha-bahulaam : those who describe lots of actions
bhogaishvaryagatim prati : for obtaining pleasure and power
bhogaishvarya : pleasure and power
prasaktaanaam : extremely attached to
tayaa : those (flowery words)
apahyatachetasaam : attracted towards
vyavasaayaatmikaa : determined
buddhihi : intellect
samaadhau : samaadhi
na vidheeyate : not possible
Shri Krishna explained the importance of focus in the prior shloka. Here, he describes the tendencies that will prevent someone from having that focus. In essence, what he is saying here is that any individual who only thinks about one material desire after another, will never reach the state of absolute equanimity. The word used in this shloka to describe that state is "samaadhi".
Most of our youth is spent in gaining worldly knowledge. In the Gita,"Vedas" can be interpreted as "all worldly knowledge" from our standpoint. This knowledge is useful for performing our svadharma through our chosen profession. But most of us end up using this knowledge as a means to fulfill a never-ending stream of material desires, that will give us more and more pleasure and power. Our goal is never svadharma itself, it is material desires. And with each material desire, the shloka says that we are reborn.
The word rebirth here has a specific meaning. Each time you harbour a new material desire, you are "reborn". This is because each new material desire prompts you towards a whole new set of selfishly motivated actions, taking the focus away from your svadharma, and in doing so, moving you away from the ultimate goal of maintaining equanimity. For example, if you want a new car, you are reborn as a "car desiring individual" who will put in extra effort to earn money for a new car. But by the time the new car arrives, several new desires have sprung up, resulting in new "rebirths".
Now, the shloka also mentions that such individuals hold heaven as the ultimate goal. The word "heaven" also has a specific meaning here. It does not refer to some place up in the sky. It refers to a future state where you will be happy after you fulfill your desire. But by shifting your focus towards heaven i.e. the future, you make your present moment unhappy. This kind of thinking also prompts you towards selfishly motivated action.
Therefore, these shlokas reiterate the importance of keeping a focused attitude towards maintaining equanimity, and one does that by not harbouring endless material desires.
These shlokas are the seed of the second portion of chapter sixteen of the Gita called "aasuree sampat" or the qualities of the demons.
Tuesday, November 8, 2011
Bhagavad Gita Verse 41, Chapter 2
vyavasaayaatmikaa buddhirekeha kurunandana |
bahushaakhaa hyanantaashcha budhyovyavasaayinaam || 41 ||
Here, the thoughts of the determined are focused, O Kurunandana. The thoughts of the irresolute are many-branched and infinite.
vyavasaayaatmikaa : determined
buddhihi : thoughts
ekaa : focused
iha : here
kurunandana : O Kurunandana
bahushaakhaa : many branches
hi : consists of
anantaaha : infinite
cha : and
budhyaha : thoughts
avyavasaayinaam : irresolute
From this shloka onwards, Shri Krishna began to provide Arjuna with a practical "toolkit" of techniques that would enable him to conduct his svadharma with equanimity of mind. This shloka explains the first technique in this toolkit: maintaining constant focus on the goal prescribed in the Gita teaching.
The goal mentioned in a prior shloka is clear to all of us : equanimity of mind in any situation. So the very first thing that Shri Krishna instructs us to make a promise to ourselves that "I will only focus on one desire - that of maintaining equanimity. If it has nothing to do with my svadharma, I will not entertain that desire."
Consider an example. When Mr X visits the grocery store with a shopping list, he quickly and efficiently gets the items on the list and leaves the store. He is focused on acquiring the objects in his shopping list. But when he visits the mall or an electronics store, his mind starts entertaining "many-branched and infinite thoughts" e.g : "Oh look at this new IPod", "Can I get it cheaper here?", "When's the new HDTV coming out" etc. and eventually ends up spending over 3 hours in the mall. Therefore, focus is extremely important in any endeavour.
Now, let's assume we focus on the one desire to maintain equanimity. How do we know whether we are on the right track? To that end, this shloka very beautifully gives us a "checklist" so that we can keep tabs on our focus. At some point every day, preferably at the end of the day, we should ask ourselves two questions and write down the answers in a journal:
1. What objects/people/situations did I keep obsessing about today?
2. How many of these obsessive thoughts did I have?
If we notice over time that the quantity of our obsessive thinking has begun to diminish, it means that our intellect is beginning to focus on the ultimate goal of the Gita teaching.
bahushaakhaa hyanantaashcha budhyovyavasaayinaam || 41 ||
Here, the thoughts of the determined are focused, O Kurunandana. The thoughts of the irresolute are many-branched and infinite.
vyavasaayaatmikaa : determined
buddhihi : thoughts
ekaa : focused
iha : here
kurunandana : O Kurunandana
bahushaakhaa : many branches
hi : consists of
anantaaha : infinite
cha : and
budhyaha : thoughts
avyavasaayinaam : irresolute
From this shloka onwards, Shri Krishna began to provide Arjuna with a practical "toolkit" of techniques that would enable him to conduct his svadharma with equanimity of mind. This shloka explains the first technique in this toolkit: maintaining constant focus on the goal prescribed in the Gita teaching.
The goal mentioned in a prior shloka is clear to all of us : equanimity of mind in any situation. So the very first thing that Shri Krishna instructs us to make a promise to ourselves that "I will only focus on one desire - that of maintaining equanimity. If it has nothing to do with my svadharma, I will not entertain that desire."
Consider an example. When Mr X visits the grocery store with a shopping list, he quickly and efficiently gets the items on the list and leaves the store. He is focused on acquiring the objects in his shopping list. But when he visits the mall or an electronics store, his mind starts entertaining "many-branched and infinite thoughts" e.g : "Oh look at this new IPod", "Can I get it cheaper here?", "When's the new HDTV coming out" etc. and eventually ends up spending over 3 hours in the mall. Therefore, focus is extremely important in any endeavour.
Now, let's assume we focus on the one desire to maintain equanimity. How do we know whether we are on the right track? To that end, this shloka very beautifully gives us a "checklist" so that we can keep tabs on our focus. At some point every day, preferably at the end of the day, we should ask ourselves two questions and write down the answers in a journal:
1. What objects/people/situations did I keep obsessing about today?
2. How many of these obsessive thoughts did I have?
If we notice over time that the quantity of our obsessive thinking has begun to diminish, it means that our intellect is beginning to focus on the ultimate goal of the Gita teaching.
Monday, November 7, 2011
Bhagavad Gita Verse 40, Chapter 2
nehaabhikramanaashosti pratyavayo na vidyate |
svalpamapyasya dharmasya traayate mahato bhayaat || 40 ||
Here, there is no loss of effort, nor is there any negative result. Even a little of this knowledge protects one from the most massive fear.
na : no
iha : here
abhikramanaasha : loss of effort
na : not
asti : happens
pratyavayaha : negative result
na vidyate : does not happen
svalpam : a little
api : also
asya : this
dharmasya : this knowledge
traayate : protects from
mahataha : massive
bhayaat : fear
As mentioned before, we are all set to embark upon the practical aspects of the Gita teaching.
Now, whenever we are about to begin a project, a few doubts or fears may arise in our minds. Two of the most common fears are (a) what will happen if I don't follow the steps exactly? and (b) what will happen if I make a minor mistake and the whole thing backfires?
Consider a student who has left the comfort of his home to pursue higher studies abroad. Now, he usually has to learn how to cook since his mom is not around to cook anymore. If he tries to prepare a meal, it will usually come out wrong because the steps were not followed correctly. Or worse still, it may totally backfire and yield a negative result - he may burn the food which will set off a fire alarm.
Moreover, for most Indians who hold the Gita in high reverence, we may harbour a notion that any teaching of the Gita needs to be followed to the letter, like a priest who recited mantras at a puja. And if we don't do this, we will incur sin.
Shri Krishna reassures Arjuna that the teaching of buddhi yoga is absolutely risk free. It will not result in "abhikrama-naasha" or error caused by not following the steps correctly. It will also not create "pratyavaha dosha", i.e. yielding a negative result.
Therefore, Shri Krishna informs us that there is absolutely no excuse for holding back in implementing these teachings due to fear of any sort. Even if we practice a little bit of this teaching, it protects us from the most massive fear - the fear of death.
svalpamapyasya dharmasya traayate mahato bhayaat || 40 ||
Here, there is no loss of effort, nor is there any negative result. Even a little of this knowledge protects one from the most massive fear.
na : no
iha : here
abhikramanaasha : loss of effort
na : not
asti : happens
pratyavayaha : negative result
na vidyate : does not happen
svalpam : a little
api : also
asya : this
dharmasya : this knowledge
traayate : protects from
mahataha : massive
bhayaat : fear
As mentioned before, we are all set to embark upon the practical aspects of the Gita teaching.
Now, whenever we are about to begin a project, a few doubts or fears may arise in our minds. Two of the most common fears are (a) what will happen if I don't follow the steps exactly? and (b) what will happen if I make a minor mistake and the whole thing backfires?
Consider a student who has left the comfort of his home to pursue higher studies abroad. Now, he usually has to learn how to cook since his mom is not around to cook anymore. If he tries to prepare a meal, it will usually come out wrong because the steps were not followed correctly. Or worse still, it may totally backfire and yield a negative result - he may burn the food which will set off a fire alarm.
Moreover, for most Indians who hold the Gita in high reverence, we may harbour a notion that any teaching of the Gita needs to be followed to the letter, like a priest who recited mantras at a puja. And if we don't do this, we will incur sin.
Shri Krishna reassures Arjuna that the teaching of buddhi yoga is absolutely risk free. It will not result in "abhikrama-naasha" or error caused by not following the steps correctly. It will also not create "pratyavaha dosha", i.e. yielding a negative result.
Therefore, Shri Krishna informs us that there is absolutely no excuse for holding back in implementing these teachings due to fear of any sort. Even if we practice a little bit of this teaching, it protects us from the most massive fear - the fear of death.
Sunday, November 6, 2011
Bhagavad Gita Verse 39, Chapter 2
eshaa tebhihitaa saankhye buddhiryoge tvimaam shrunoo |
buddhyaa yukto yayaa paartha karmabandham prahaasyasi || 39 ||
This discipline of knowledge has been stated to you. Now, listen to the discipline of action. Having equipped yourself with this understanding, O Paartha, you will cast of your bonds-of-action.
eshaa : this
te : for you
abhihitaa : has been stated
saankhye : Sankhya (discipline of knowledge)
buddhiryoge : discipline of action
tu : you
imaam : this
shrunoo : listen to
buddhyaa : understanding
yuktaha : equipped
yayaa : which
paartha : O Paartha
karmabandham : bonds of action
prahaasyasi : cast off
Shri Krishna uses this shloka to conclude the theoretical topic of correct logic and reasoning, and transition on to the means of attaining that knowledge. The remaining shlokas in the second chapter are extremely practical and can be immediately used in our daily lives. They will enable us to conduct our svadharma while always keeping the attitude specified in the prior shloka : treat any situation, joyful or sorrowful, with equanimity.
The word yoga comes twice in this shloka, so let's examine it more closely. Usually, we think of yoga as an ancient art of physical exercise. However, the word yoga in the Bhagavad Gita has a different meaning. Translated into English, the meaning is a mix between the words technique and discipline. In fact, as we saw earlier, each chapter of the Gita is a yoga, or a technique and discipline, unto itself.
There is an interesting word in the last part of this shloka - "bonds of action". It almost seems like a thick rope exists, one end tied to our leg and the other end tied to the action. What does is bondage?
An action that increases extreme attachment or hatred towards anything - an object, person or situation - "binds" us to that thing. It is similar to addiction. We may smoke a cigarette once, but unless we have high self control, we want to experience it again. This desire to repeat the experience eventually results in an addiction and we cannot live without it.
The important point here is that no action or object can bind us; it is the thought behind it that binds. For a non-smoker, a pack of cigarettes does not cause bondage. Conversely, for a smoker, just the mere sight of the pack of cigarettes prompts him to smoke. For things subtler than addiction, we can tell whether or not an action will cause bondage by checking whether it is for the service of one's selfish ego or not.
Consider an executive making a presentation to her management team. One scenario could be that she makes the presentation with the motive of getting a promotion. Another scenario could be that she makes the presentation with the motive of increasing the sales of the corporation so that it benefits all the stakeholders. In the first case, the action binds her. In the second case, it doesn't.
Alternatively, consider a musician performing on stage. If he performs with the sole motive to get applause and get nominated for an award, the action will bind him. But if he performs with the sole motive of entertaining the audience and honouring his craft, the action will not bind him.
Shri Krishna gently reveals the technique of cutting off these bindings in the rest of the chapter.
buddhyaa yukto yayaa paartha karmabandham prahaasyasi || 39 ||
This discipline of knowledge has been stated to you. Now, listen to the discipline of action. Having equipped yourself with this understanding, O Paartha, you will cast of your bonds-of-action.
eshaa : this
te : for you
abhihitaa : has been stated
saankhye : Sankhya (discipline of knowledge)
buddhiryoge : discipline of action
tu : you
imaam : this
shrunoo : listen to
buddhyaa : understanding
yuktaha : equipped
yayaa : which
paartha : O Paartha
karmabandham : bonds of action
prahaasyasi : cast off
Shri Krishna uses this shloka to conclude the theoretical topic of correct logic and reasoning, and transition on to the means of attaining that knowledge. The remaining shlokas in the second chapter are extremely practical and can be immediately used in our daily lives. They will enable us to conduct our svadharma while always keeping the attitude specified in the prior shloka : treat any situation, joyful or sorrowful, with equanimity.
The word yoga comes twice in this shloka, so let's examine it more closely. Usually, we think of yoga as an ancient art of physical exercise. However, the word yoga in the Bhagavad Gita has a different meaning. Translated into English, the meaning is a mix between the words technique and discipline. In fact, as we saw earlier, each chapter of the Gita is a yoga, or a technique and discipline, unto itself.
There is an interesting word in the last part of this shloka - "bonds of action". It almost seems like a thick rope exists, one end tied to our leg and the other end tied to the action. What does is bondage?
An action that increases extreme attachment or hatred towards anything - an object, person or situation - "binds" us to that thing. It is similar to addiction. We may smoke a cigarette once, but unless we have high self control, we want to experience it again. This desire to repeat the experience eventually results in an addiction and we cannot live without it.
The important point here is that no action or object can bind us; it is the thought behind it that binds. For a non-smoker, a pack of cigarettes does not cause bondage. Conversely, for a smoker, just the mere sight of the pack of cigarettes prompts him to smoke. For things subtler than addiction, we can tell whether or not an action will cause bondage by checking whether it is for the service of one's selfish ego or not.
Consider an executive making a presentation to her management team. One scenario could be that she makes the presentation with the motive of getting a promotion. Another scenario could be that she makes the presentation with the motive of increasing the sales of the corporation so that it benefits all the stakeholders. In the first case, the action binds her. In the second case, it doesn't.
Alternatively, consider a musician performing on stage. If he performs with the sole motive to get applause and get nominated for an award, the action will bind him. But if he performs with the sole motive of entertaining the audience and honouring his craft, the action will not bind him.
Shri Krishna gently reveals the technique of cutting off these bindings in the rest of the chapter.
Friday, November 4, 2011
Bhagavad Gita Verse 38, Chapter 2
sukhaduhkhe same kritvaa laabhaalaabhau jayaajayau |
tato yuddhaaya yujyasva naivam papamavapsyasi || 38 ||
Treat joy or sorrow, gain or loss, victory or defeat with equanimity, and then engage in war. By doing so, you will not incur sin.
sukhaduhkhe : joy or sorrow
same : equal
kritvaa : make
laabhaalaabhau : gain or loss
jayaajayau : victory or defeat
tataha : then
yuddhaya : in war
yujyasva : engage
evam : in this manner
paapam : sin
na avaapsyasi : will not incur
This is one of the most important shlokas in the second chapter, and perhaps in the entire Gita. In essence, Shri Krishna instructed Arjuna to maintain equanimity, an "even keel" attitude, not just in war, but in any circumstance in life.
Let us take stock of where we are. We had seen that Shri Krishna was covering 4 main topics: 1) Informing Arjuna that his logic and reasoning was incorrect 2) Explaining the correct logic and reasoning to Arjuna 3) Providing practical guidance to implement this correct logic and reasoning 4) Describing the attributes of the individual who follows this teaching. We are currently in the set of shlokas covering topic 2 - the correct reasoning and logic.
After the first sub-topic of the eternal essence concluded, we explored the second sub-topic of svadharma. Shri Krishna is now about to conclude this sub-topic by pointing us to the ultimate goal of our spiritual efforts.
Having reoriented ourselves with the scheme of the second chapter, lets now examine the current shloka. On first glance, the lesson in this shloka seems unapproachable and impossible to carry out, to some extent.
We encounter joy, sorrow, victory, defeat, gain and loss almost everyday, even several times a day. And each time we encounter any of these situations, we get emotionally and sometimes even physically affected by them. At work, a meeting with your boss does not go well. But on another day, your boss gives you an exemplary speech on a project well executed. How can we possible treat these as equal?
Shri Krishna fully understands this point. Here, he only lays out the ultimate goal for us: the goal of equanimity, or treating each and every life situation equally without getting agitated. Now that we know what the goal is, he will gently guide us through a path of practical advice throughout the rest of the teaching in the Gita.
So as we read the rest of the second chapter, if we think we have lost sight of the goal, let's remember this shloka.
tato yuddhaaya yujyasva naivam papamavapsyasi || 38 ||
Treat joy or sorrow, gain or loss, victory or defeat with equanimity, and then engage in war. By doing so, you will not incur sin.
sukhaduhkhe : joy or sorrow
same : equal
kritvaa : make
laabhaalaabhau : gain or loss
jayaajayau : victory or defeat
tataha : then
yuddhaya : in war
yujyasva : engage
evam : in this manner
paapam : sin
na avaapsyasi : will not incur
This is one of the most important shlokas in the second chapter, and perhaps in the entire Gita. In essence, Shri Krishna instructed Arjuna to maintain equanimity, an "even keel" attitude, not just in war, but in any circumstance in life.
Let us take stock of where we are. We had seen that Shri Krishna was covering 4 main topics: 1) Informing Arjuna that his logic and reasoning was incorrect 2) Explaining the correct logic and reasoning to Arjuna 3) Providing practical guidance to implement this correct logic and reasoning 4) Describing the attributes of the individual who follows this teaching. We are currently in the set of shlokas covering topic 2 - the correct reasoning and logic.
After the first sub-topic of the eternal essence concluded, we explored the second sub-topic of svadharma. Shri Krishna is now about to conclude this sub-topic by pointing us to the ultimate goal of our spiritual efforts.
Having reoriented ourselves with the scheme of the second chapter, lets now examine the current shloka. On first glance, the lesson in this shloka seems unapproachable and impossible to carry out, to some extent.
We encounter joy, sorrow, victory, defeat, gain and loss almost everyday, even several times a day. And each time we encounter any of these situations, we get emotionally and sometimes even physically affected by them. At work, a meeting with your boss does not go well. But on another day, your boss gives you an exemplary speech on a project well executed. How can we possible treat these as equal?
Shri Krishna fully understands this point. Here, he only lays out the ultimate goal for us: the goal of equanimity, or treating each and every life situation equally without getting agitated. Now that we know what the goal is, he will gently guide us through a path of practical advice throughout the rest of the teaching in the Gita.
So as we read the rest of the second chapter, if we think we have lost sight of the goal, let's remember this shloka.
Thursday, November 3, 2011
Bhagavad Gita Verse 37, Chapter 2
hato vaa praapsyasi svargam jitvaa vaa bhokshyase maheem |
tasmaaduttishta kaunteya yuddhaaya kritanishchayaha || 37 ||
If you are killed, you will obtain heaven; and if you win, you will enjoy this earth. Therefore, O Kaunteya, arise and decide to engage in war.
hataha : you are killed
vaa : if
praapsyasi : obtain
svargam : heaven
jitvaa : you win
vaa : if
bhokshyase : enjoy
maheem : earth
tasmaat : therefore
uttishta : arise
kaunteya : O Kaunteya
yuddhaaya : in war
kritanishchayaha : decide to engage
Here Shri Krishna makes yet another plea to Arjuna not to shirk away from duty. This time, however, the message is more specific - Shri Krishna does not want Arjuna to resort to inaction or stasis.
Here Shri Krishna is saying : "Arjuna, regardless of whether you win or lose, the outcome will always be favourable. But the longer you keep pondering over your fight or not-to-fight dilemma, the further you move away from action towards inaction. Under no circumstances is inaction permissible. Therefore, fight!"
When faced with tough situations, our natural instinct is to move away from action towards inaction. There is always a hesitation, sometimes procrastination. And usually, this hesitation is caused by a fear of failure, or fear of trying something that we have not done before.
But Shri Krishna advises us that as long as we are performing actions that are aligned to our svadharma, our duty, action is always preferable to inaction or procrastination. The outcome of performing an action in accordance with our duty will always be favourable.
Footnotes
1. In common usage, Dharma means religion, so sva-dharma could mean "one's religion". And so, this verse has the potential to be translated as "everyone should fight a war for one's religion". This is a misinterpretation. If one really is a warrior (in the army, navy etc.) then they should definitely fight for their country. But if one is not a warrior by profession, there is no need to fight.
tasmaaduttishta kaunteya yuddhaaya kritanishchayaha || 37 ||
If you are killed, you will obtain heaven; and if you win, you will enjoy this earth. Therefore, O Kaunteya, arise and decide to engage in war.
hataha : you are killed
vaa : if
praapsyasi : obtain
svargam : heaven
jitvaa : you win
vaa : if
bhokshyase : enjoy
maheem : earth
tasmaat : therefore
uttishta : arise
kaunteya : O Kaunteya
yuddhaaya : in war
kritanishchayaha : decide to engage
Here Shri Krishna makes yet another plea to Arjuna not to shirk away from duty. This time, however, the message is more specific - Shri Krishna does not want Arjuna to resort to inaction or stasis.
Here Shri Krishna is saying : "Arjuna, regardless of whether you win or lose, the outcome will always be favourable. But the longer you keep pondering over your fight or not-to-fight dilemma, the further you move away from action towards inaction. Under no circumstances is inaction permissible. Therefore, fight!"
When faced with tough situations, our natural instinct is to move away from action towards inaction. There is always a hesitation, sometimes procrastination. And usually, this hesitation is caused by a fear of failure, or fear of trying something that we have not done before.
But Shri Krishna advises us that as long as we are performing actions that are aligned to our svadharma, our duty, action is always preferable to inaction or procrastination. The outcome of performing an action in accordance with our duty will always be favourable.
Footnotes
1. In common usage, Dharma means religion, so sva-dharma could mean "one's religion". And so, this verse has the potential to be translated as "everyone should fight a war for one's religion". This is a misinterpretation. If one really is a warrior (in the army, navy etc.) then they should definitely fight for their country. But if one is not a warrior by profession, there is no need to fight.
Wednesday, November 2, 2011
Bhagavad Gita Verse 34-36, Chapter 2
akeertim chaapi bhootani kathayishyanti teavyayaam |
sambhaavitasya chaakeertirmarnaadatirichyate || 34 ||
bhayaadranaaduparatam mansyante tvaam mahaarathahaa |
yeshaam cha tvam bahumato bhootvaa yaasyasi laaghavam || 35 ||
avaachyavaadaamshcha bahoonvadishyanti tavaahitaaha |
nindantastava saamarthyam tato duhkhataram nu kim || 36 ||
Moreover, everyone will also speak about your infamy forever. This will be a great sorrow, worse even than death, for an honourable person.
Great warriors will believe that you disengaged from the war due to cowardice. Even though they once regarded you highly, they will now look down upon you.
Your enemies will say many unspeakable things about you. They will condemn your prowess. What could be a greater sorrow than this?
akeertim : infamy
cha : and
api : also
bhootani : everybody
kathayishyanti : speak about
te : you
avyayaam : forever
sambhavitasya : honourable person
cha : also
akeertim : infamy
marnaat : than death
atirichyate : greater sorrow
bhayaat : due to fear
rinaat : of war
uparatam : disengaged
mansyante : believe
tvaam : you
maharataaha : great warriors
yeshaam : in whose
cha : and
tvam : you
bahumataha : highly regarded
bhootvaa : were
laaghavam : fall short
yaasyasi : obtain
avaachyavaadaan : unspeakable words
cha : also
bahoon : many
vadishyanti : will speak
tava : your
ahitaaha : enemies
nindantaha : will condemn
saamarthyam : prowess
tataha : of that
duhkhataram : greater sorrow
nu kim : what will
Aristotle said that to make an argument forceful, convincing and persuasive, one has to incorporate three elements: ethos, logos and pathos, or in other words, emotion, logic and the reputation of the speaker. After having using logic in his teaching, Shri Krishna uses a call to emotion as a tool of persuasion.
For a great warrior like Arjuna, reputation was everything. Therefore, Shri Krishna advised Arjuna to remember his svadharma, his duty and fight, or else he would lose his reputation as a mighty warrior.
We can learn so much from the way Shri Krishna builds and delivers his arguments to Arjuna, not just from the teaching itself. Whenever we have to make a presentation at work, or want to convince our spouse or our parents of something that is important to us, it is always better to a mix of logic and emotion in our arguments rather than just chose one or the other.
sambhaavitasya chaakeertirmarnaadatirichyate || 34 ||
bhayaadranaaduparatam mansyante tvaam mahaarathahaa |
yeshaam cha tvam bahumato bhootvaa yaasyasi laaghavam || 35 ||
avaachyavaadaamshcha bahoonvadishyanti tavaahitaaha |
nindantastava saamarthyam tato duhkhataram nu kim || 36 ||
Moreover, everyone will also speak about your infamy forever. This will be a great sorrow, worse even than death, for an honourable person.
Great warriors will believe that you disengaged from the war due to cowardice. Even though they once regarded you highly, they will now look down upon you.
Your enemies will say many unspeakable things about you. They will condemn your prowess. What could be a greater sorrow than this?
akeertim : infamy
cha : and
api : also
bhootani : everybody
kathayishyanti : speak about
te : you
avyayaam : forever
sambhavitasya : honourable person
cha : also
akeertim : infamy
marnaat : than death
atirichyate : greater sorrow
bhayaat : due to fear
rinaat : of war
uparatam : disengaged
mansyante : believe
tvaam : you
maharataaha : great warriors
yeshaam : in whose
cha : and
tvam : you
bahumataha : highly regarded
bhootvaa : were
laaghavam : fall short
yaasyasi : obtain
avaachyavaadaan : unspeakable words
cha : also
bahoon : many
vadishyanti : will speak
tava : your
ahitaaha : enemies
nindantaha : will condemn
saamarthyam : prowess
tataha : of that
duhkhataram : greater sorrow
nu kim : what will
Aristotle said that to make an argument forceful, convincing and persuasive, one has to incorporate three elements: ethos, logos and pathos, or in other words, emotion, logic and the reputation of the speaker. After having using logic in his teaching, Shri Krishna uses a call to emotion as a tool of persuasion.
For a great warrior like Arjuna, reputation was everything. Therefore, Shri Krishna advised Arjuna to remember his svadharma, his duty and fight, or else he would lose his reputation as a mighty warrior.
We can learn so much from the way Shri Krishna builds and delivers his arguments to Arjuna, not just from the teaching itself. Whenever we have to make a presentation at work, or want to convince our spouse or our parents of something that is important to us, it is always better to a mix of logic and emotion in our arguments rather than just chose one or the other.
Tuesday, November 1, 2011
Bhagavad Gita Verse 33, Chapter 2
atha chetvamimam dharmyam samgraamam na karshyasi |
tataha svadharmam keertim cha hitvaa paapamavaapsyasi || 33 ||
On the other hand, if you do not undertake this righteous war, then by forsaking your duty and valour, you will incur sin.
atha : on the other hand
chet : if
tvam : you
imam : this
dharmyam : righteous
samgraamam : war
na : don't
karshyasi : undertake
tataha : then
svadharmam : your duty
keertim : valour
cha : and
hitvaa : forsaking
paapam : sin
avaapsyasi : incur
The word "sin" could mean several things to several people. Let us understand the meaning used here. If you live in society anywhere, in a city, town, village etc. you are always bound by certain laws. If you conduct an act that goes against the law, then it is called a crime. Stealing a car, for example, is a crime.
Similarly, if someone does not perform their svadharma or duty, or does something counter to their svadharma, it is equivalent to a crime under a cosmic or universal law. That crime is termed as a sin.
Therefore, Shri Krishna urges Arjuna and us to consider the repercussions of not conducting our svadharma. Like a good teacher, he had explained the benefits of the teaching earlier, and now he elaborates on the downside of not following the teaching in this and the next shloka.
tataha svadharmam keertim cha hitvaa paapamavaapsyasi || 33 ||
On the other hand, if you do not undertake this righteous war, then by forsaking your duty and valour, you will incur sin.
atha : on the other hand
chet : if
tvam : you
imam : this
dharmyam : righteous
samgraamam : war
na : don't
karshyasi : undertake
tataha : then
svadharmam : your duty
keertim : valour
cha : and
hitvaa : forsaking
paapam : sin
avaapsyasi : incur
The word "sin" could mean several things to several people. Let us understand the meaning used here. If you live in society anywhere, in a city, town, village etc. you are always bound by certain laws. If you conduct an act that goes against the law, then it is called a crime. Stealing a car, for example, is a crime.
Similarly, if someone does not perform their svadharma or duty, or does something counter to their svadharma, it is equivalent to a crime under a cosmic or universal law. That crime is termed as a sin.
Therefore, Shri Krishna urges Arjuna and us to consider the repercussions of not conducting our svadharma. Like a good teacher, he had explained the benefits of the teaching earlier, and now he elaborates on the downside of not following the teaching in this and the next shloka.
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