Monthly Archives: April 2012

Bhagavad Gita Verse 18, Chapter 6

20 Friday Apr 2012

Posted by in aatmani, avatishyate, chapter 6 verse 18, chittam, eva, iti, nihspruhaha, sarvakaamebhyo, tadaa, uchyate, viniyatam, yada, yuktaha

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yada viniyatam chittamaatmanyevaavatishyate |
nihspruhaha sarvakaamebhyo yukta ityuchyate tadaa || 18 ||
 
When the controlled mind, indifferent towards all objects, is established only in the self, then such a person is called a yogi.
 
yada : when
viniyatam : controlled
chittam : mind
aatmani : in the self
eva : only
avatishyate : is established
nihspruhaha : indifferent towards
sarvakaamebhyo : all objects
yuktaha : that yogi
iti : in this manner
uchyate : is called
tadaa : at that time
 
In this key shloka within the sixth chapter, Shri Krishna gives us a way to evaluate ourselves with regards to attaining perfection in meditation. He says that only when one can establish the mind in the self, and not in material objects of the world, is one fit to be called a meditator. There is a lot of depth and meaning in this shloka. The next few shlokas go deeper into its meaning.
 
For most of us, it is the thoughts about the material world that become the major obstacle in meditation. These thoughts are generated by vaasanaas, which are latent desires and cravings. When we experience or entertain materials object in the mind, we create subtle impressions or vaasanaas in our mind, like a camera, that “this object/person/situation is good”. The mind then regurgitates these impressions in the form of thoughts. The part of the mind that stores these impressions is also known as the “chitta”.
 
A desire is a thought that says “I have not experienced something, I want to experience it”. A craving is a thought that says “I already had a good experience, but I want it to experience it again”. It is these 2 types of thoughts that do not allow us to sit down in meditation, because they take the mind outward. Depending on the proclivities of our sense organs, impressions are recorded deeply or superficially. Stronger impressions generate stronger thoughts, pulling the mind outward forcefully.
 
Shri Krishna says that when the mind has gone beyond generating desires and cravings, only then does proper meditation happen. When the mind gets established in the self, at that time, this person is considered as perfected, integrated and established in meditation. He is fit to be called a yogi. It will only happen with a very well firmly controlled mind, which is pure and free from all kinds of cravings and desires.
 
Next, let us examine the question of where should the mind be established once it has stopped turning outward. Shri Krishna says that the mind should get established in the aatmaa or the self. But, in an earlier shloka, he had asked us to meditate on his form. What does this mean?
 
Shri Krishna says that there is no difference. He is our self. In fact, he is the self of all beings. This is the great revelation of the scriptures. If we choose to meditate on his form, that is fine. If we choose to meditate on the formless brahman, the eternal essence, that is fine too. It is usually easier to meditate on the form for beginner seekers. But it is extremely important that we have extreme regard and love towards the Ishta Devata, the form of Ishvara that we chose to meditate on. It could be Vitthala, Rama, Krishna – any deity. Meditation is not a mechanical activity, it needs uncompromising support from the body, mind and intellect. If the mind does not take pleasure in meditation, it will not happen.
 
Furthermore, the mind will settle in the self only when we make meditation our top priority. In other words, all other activities in the world should take lower priority. Otherwise, they will show up in meditation. Our job is to do just that. The mind will settle in the self automatically once we do so. It is like a youngster in the house trying to study for an exam while the TV, internet and music system are on. His attention will never go to studying because it is being dragged in several directions. He needs to first switch all the other things off.
 
Next, Shri Krishna explains the state of a perfect meditator through an illustration.

Bhagavad Gita Verse 17, Chapter 6

19 Thursday Apr 2012

Posted by in aahaara, asya, avabodhasya, bhavati, chapter 6 verse 17, duhkha, haa, karmasu, svapna, vihaara, yogaha, yukta, yuktacheshtasya

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yuktaahaaravihaarasya yuktacheshtasya karmasu |
yuktasvapnaavabodhasya yogo bhavati duhkhahaa || 17 ||
 
One who has regulated his intake and movements, his conduct in action, his sleep and wakefulness, his sorrows are eliminated through yoga.
 
yukta : regulated
aahaara : intake
vihaara : movement
asya : one who conducts
yuktacheshtasya : one who is well behaved
karmasu : in actions
yukta : regulated
svapna : sleep
avabodhasya : one who is awake
yogaha : yoga
bhavati : are
duhkha : sorrow
haa : eliminate
 
In several places within the Gita, Shri Krishna explains a point by highlighting both its positive and negative aspects. Previously, he advised the seeker against pursuing extensive austerities using the body. In this shloka, he urges us to lead a well balanced and regulated life so that our body can support our spiritual endeavours. He says that one who has a well regulated diet, exercise, conduct and sleep is fit to become a meditator. Meditation destroys sorrow when one leads a regulated life, but it can very well cause sorrow if one does not.
 
As we saw earlier, Shri Krishna advises us to monitor the quantity and quality of our food intake. We should be constantly aware of what we are eating, how often we are eating it, what will be the impact on our meditation and so on. On similar lines, the level of daily activity conducted by our body should be appropriate with regards to our health, job and so on. If we lead mostly sedentary lives, then we should undertake the right level of exercise so that meditation does not make the body less active. If we lead very active lives, then we need to ensure that our body is calm and rested when we attempt to meditate.
 
Furthermore, the quality of our actions also determines success in meditation. If we have the habit of getting into fights with people, we will not be able to meditate properly because the fight will pop up during meditation. Similarly, if we watch a lot of tv or read a lot just before meditation, those inputs will manifest as thoughts and disrupt the meditation. The need to have the appropriate amount of sleep is also re-emphasized.
 
Broadly speaking, we have to decide what takes priority in our life. If material pursuits take priority, then there always will be excuses and reasons why our meditation cannot happen properly. But if meditation becomes the primary priority, then not only will we progress on the spiritual path, but the well-regulated life that results out of the discipline the we gain becomes a welcome addition.
 

Bhagavad Gita Verse 16, Chapter 6

18 Wednesday Apr 2012

Posted by in anashnataha, arjuna, ashnaha, ati, cha, chapter 6 verse 16, ekaantam, jaagritaha, na, svapnasheelasya, tu, yogaha

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naatyashnatastu yogosti na chaikaantamanashnataha |
na chaati svapnasheelasya jaagrito naiva chaarjuna || 16 ||
 
This yoga is not for one who overeats nor for one who fasts, it is not for one who oversleeps nor for one who never sleeps, O Arjuna.
 
na : not
ati : extreme
ashnaha : eating
tu : for
yogaha : this yoga
ati : extreme
na : not
cha : and
ekaantam : ever
anashnataha : fasting
na : not
cha : and
ati : extreme
svapnasheelasya : sleeper
jaagritaha : waker
na : not
eva : only
cha : and
arjuna : O Arjuna
 
When we begin to think that we are progressing in meditation, we may begin to impose severe hardships on the body just because we have seen some others do it. Shri Krishna, in this shloka and the next one, dispels many of these misconceptions. Alternately, we may go in the other direction and begin to neglect the body. In this regard, he advocates a balanced and moderate lifestyle towards achieving our spiritual goals.
 
First let us examine the imposition of severe hardships on the body. Shri Krishna says that meditation will not be easy for one who constantly deprives his body of food and sleep. If the body is deprived of food for a long period of time, where will the mind go when we sit in meditation? It will go to food. The same thing will happen if we forcibly deprive the body of sleep. The minute we close our eyes to meditate, sleep will take over the body. Such hardships become obstacles in meditation.
 
Before the Buddha achieved enlightenment, he went through a phase where he deprived his body of food. When his body began to look like a skeleton, and when he realized that he was almost about to die of starvation, he came to the conclusion that such severe hardships do not in any way accelerate the process of enlightenment. One cannot torture the very instrument that one uses to attain liberation. Like a perfectly tuned musical instrument, the strings should not be too loose or too tightly wound.
 
The other extreme is living life improperly by overeating and oversleeping. Besides the health problems associated with overeating, the additional strain put on the digestive system will draw the mind’s attention away from meditation. Where meditation aims to negate association with the body, overeating pulls the meditator back to the body. Also, oversleeping makes the body dull and taamasic. Instead of meditation uplifting the meditator to a higher level of sattva, oversleeping will also pull the meditator down.
 
So therefore, any deviation from treating the body with care and moderation is not just an obstacle in the spiritual path, it also is an obstacle in any worldly activities. Shri Shankaraachaarya provides a simple formula for moderating our eating habits. He says that one should have a sense of how big one’s appetite is, and then divide it into four parts. Two parts of that appetite should be filled with solid food, one part with liquid and one part should be left empty.
 

Bhagavad Gita Verse 15, Chapter 6

17 Tuesday Apr 2012

Posted by in aatmaanam, adhigacchati, chapter 6 verse 15, evam, matsamsthaam, nirvaanaparamam, niyatamaanasaha, sadaa, shaantim, yogi, yunjan

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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.
 

Bhagavad Gita Verse 14, Chapter 6

16 Monday Apr 2012

Posted by in aaseeta, brahmachaarivrate, chapter 6 verse 14, macchittaha, manaha, matparaha, personality, prashaantaatmaa, saiyamya, sthitaha, vigatabheehi, yuktaha

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prashaantaatmaa vigatabheerbrahmachaarivrate sthitaha |
manaha saiyamya macchitto yukta aaseeta matparaha || 14 ||
 
One whose personality is calm, fearless and established in the vow of renunciation, with a restrained mind, the seeker should sit with his mind focused on me, regarding me as supreme.
 
prashaantaatmaa : calm personality
vigatabheehi : fearless
brahmachaarivrate : vow of renunciation
sthitaha : established in
manaha : mind
saiyamya : under restraint
macchittaha : mind focused on me
yuktaha : the seeker
aaseeta : should sit
matparaha : regarding me as supreme
 
This shloka continues the topic of the method of meditation. Once we have made all the physical preparations and are ready to begin meditation, the question comes up: what do we meditate upon? What should be the object of our meditation? Shri Krishna has a simple answer. He says – meditate upon me. He asks us for two things: to focus our mind on him, and to regard him as the highest goal to be attained.
 
For beginning seekers, the notion of meditating upon the abstract aatmaa or self is difficult. To that end, he asks the seeker to choose any one form of Ishvara that the seeker takes delight in. Unless the seeker learns to take delight in one form of Ishvara, he will need a lot of effort to focus his mind on Ishvara. The seeker needs to put effort in making Ishvara his goal. This is why Shri Krishna repeatedly urges us to detach from sense pleasure and attach ourselves to something higher. Otherwise, if we love food for example, we will begin to meditate on food since it will be the first thing that pops into our mind when meditating.
 
What are the other prerequisites of a meditator? His personality or aatmaa is prashaanta. In other words, he is a calm, quiet and deep person. Only when the seeker’s mind becomes extremely quiet is meditation possible. In fact, if the mind is disturbed, even worldly things such as studying for an exam cannot be accomplished. Even though the mind is not quiet throughout the day, the meditator should take care that the mind is quiet at least during meditation time. It will take 10 minutes or so for the mind to calm all its thoughts, hence the meditator should plan on sitting for at least 15-20 minutes.
 
The next prerequisite is that the meditator should be vigatabheehi which means fearless, one from whom fear has completely gone away. The biggest fear that the meditator harbours is that he will lose his worldly identity, that he will drop his worldly life. That is why the meditator has to have prepared himself, following the instructions given so far, to give up his individuality. Another way of looking at this is that we fear of duality. We are scared to think that we are separate from other people, objects and situations. But one who has learned to see the sameness in everyone has eliminated this fear, because he sees his self in everyone.
 
Another prerequisite is that the meditator should be established with the vow of renunciation. Colloquially, the word brahmachaari means celibate. Here it means one who casts off all roles and dons the role of a seeker when he sits for meditation. He has no other pursuits in mind, no other roles in mind. He is not someone’s boss, employee, son, husband, brother and so on. If he associates with any of these roles, thoughts associated with that role will enter his mind during meditation. The only role to be assumed is that of a saadhaka or a seeker.
 

Bhagavad Gita Verse 13, Chapter 6

15 Sunday Apr 2012

Posted by in achalam, anavalokayan, cha, chapter 6 verse 13, dhaarayan, dishaha, greevam, kaaya, naasikaagram, samam, samprekshya, shiraha, sthiraha, svam

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samam kaayashirogreevam dhaarayannachalam sthiraha |
samprekshya naasikaagram svam dishashchaanavalokayan || 13 ||
 
Holding the trunk, head and neck firm and steady, observing the tip of one’s nose, and not looking around.
 
samam : straight
kaaya : trunk
shiraha : head
greevam : neck
dhaarayan : holding
achalam : firm
sthiraha : steady
samprekshya : observing
naasikaagram : point of the nose
svam : your
dishaha : all directions
cha : and
anavalokayan : not looking
 
Shri Krishna describes the method of achieving the perfect posture of meditation in this shloka. He says that the best posture for meditation is one where the trunk, head and neck are perfectly aligned. Then the focus of attention should be brought to one point in the body. The focus should not be allowed to wander.
 
Meditation is an inward journey into the self. The means to this journey is to slowly quieten and negate everything else but the self. The first component of the “not-self” that we have to quieten is our body. So therefore, Shri Krishna tells us to keep our body absolutely firm and steady. Good posture is the best way to achieve this firmness. In this regard, he advises us to align the head, neck and trunk of the body.
 
For most of us, sitting still in one place and in one posture for even 10-15 minutes is a challenge in itself. Our willpower gets tested. Therefore this is where we should begin. Once we can sit still for 10-15 minutes, we should gradually increase the time to at least 25-30 minutes. If we do nothing else but manage to sit still for 30 minutes, that in itself is a wonderful preparatory step to meditation. The mind will vehemently resist this, but just as we gently but firmly command a child to do their homework, so must we command the mind.
 
Having brought the body under control, we should then practice focusing our attention so that the mind can be made single-pointed. Shri Krishna says that we should observe the point of our nose and keep our attention there. What is meant here is that we should lock our eyes on a single point. When we sit in one place, our mind either rushes into past memories, or creates future scenarios. Consequently, our eyes follow the mind and start moving. So therefore, we should focus our eyes on one point so that our attention becomes focused as well.
 
Breath regulation is an important part of any meditative practice. Controlling the breath directly is an effective technique for focusing the mind, but it needs to be learned from a master otherwise it could prove dangerous. Shri Krishna suggests that we subdue our mind and thoughts instead. Since the mind and the breath are connected, the breath automatically will be regulated if the mind is controlled.
 
So far, Shri Krishna has covered the quietening of the body and breath. Next, he covers the object that is to be meditated upon.

Bhagavad Gita Verse 12, Chapter 6

14 Saturday Apr 2012

Posted by in aasane, aatma, chapter 6 verse 12, ekaagram, kritvaa, manaha, purification, tatra, upavishya, vishuddhaye, yatachittendriyakriyaha, yogam, yunjyaat

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tatrekaagram manaha kritvaa yatachittendriyakriyaha |
upavishyaasane yunjyaadyogamaatmavishuddhaye || 12 ||
 
Seated on that seat, making the mind single pointed, having subdued the activities of the mind and senses, engage in the yoga for purification of the self.
 
tatra : that
ekaagram : single-pointed
manaha : mind
kritvaa : making
yatachittendriyakriyaha : subduing activities of mind and senses
upavishya : seated
aasane : seat
yunjyaat : engage
yogam : yoga
aatma : self
vishuddhaye : purification
 
In this shloka, Shri Krishna provides a comprehensive introduction to the process of meditation, and also points out the goal of meditation. He says that the goal of meditation is to purify the intellect. The process to do that is by sitting down, controlling the mind and senses, and focusing the mind, making it single pointed.
 
First let us examine the goal of meditation which is the purification of the intellect. The shloka says “aatma-vishuddhaye” meaning “self-purification”. Note that the word self means the intellect here. But what does purification of the intellect mean exactly? To understand that, we need to take a step back and examine where meditation is placed with respect to the topics in the Gita. Meditation is the culmination of the entire curriculum of the Gita which aims at removing the three main defects of our personality: mala, vikshepa and aavarana.
 
In the third chapter of the Gita, we encountered karmayoga. It enables us to purify the first impurity of the personality known as mala or dirt. Mala causes the mind to rush out into the world of sense objects due to a sense of finitude. In other words, it causes us to act in the world. As we have seen earlier, we use karmayoga to turn this defect against itself, just like a thorn removes another thorn. Next, devotion or bhakti is used to remove the second defect known as vikshepa, which the tendency of the mind to get distracted. Chapters 7 to 12 examine bhakti in great detail.
 
After dealing with mala and vikshepa, the Gita addresses the last defect known as aavarana or covering. This covering prevents us from fully getting established in the knowledge of the eternal essence. Having gone through shravanam (reading and listening to knowledge) and mananam (removal of doubts), meditation helps us achieve the last step which is nidhidhyaasa or internalization of this knowledge.
 
So the notion that “I am not this body, I am the eternal essence” needs to be fully internalized so that it becomes second nature to us. This is the goal of meditation.
 
The process to achieve this goal is also addressed in this shloka. Shri Krishna asks us to sit down on that seat that was described in the previous shloka. He then asks us to make the mind single-pointed or focused. But this is easier said than done. Whenever we close our eyes and sit in meditation, the thoughts of the world rush in.
 
Many techniques are given in other literature in order to make this happen, including concentrating attention on a point on the wall, on a flame and so on. But the prerequisite to all of this is that we have to subdue the mind and the senses.
 
Consider the example of the person that wants to remain seated inside a room. Either he will have thoughts of objects outside the room, or someone from the outside will want him to come out of the room. Similarly, when we sit for meditation, either the mind will generate thoughts of the world, or the sense organs will pick up a scent, a touch and so on that will drag the mind out. Therefore, we have to control the mind and senses before attempting meditation.
 
There also are some secondary benefits to meditation. If we meditate on a regular basis, we will never be reactive to situations. No matter what kind of situation comes up in front of us, we will always take time to pause and then decide. This is because the mind has already been trained to slow down the thinking process. We will then not lose our balance and not always work in a reactionary mode. We will take a good look at situation and slowly approach it
meditative person will have this advantage.
 
Next, Shri Krishna delves into the specifics of meditation.

Bhagavad Gita Verse 11, Chapter 6

13 Friday Apr 2012

Posted by in aasanam, aatmanaha, ajina, ati, chaila, chapter 6 verse 11, deshe, kusha, na, neecham, pratishthaapya, shuchau, sthiram, ucchritam, uttaram

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shuchau deshe pratishthaapya sthiramaasanamaatmanaha |
naatyucchritam naatineecham chailaajinakushottaram || 11 ||
 
In a clean place, establish your stable seat that is not too high or low, with cloth, deerskin and grass.
 
shuchau : clean
deshe : place
pratishthaapya : establish
sthiram : stable
aasanam : seat
aatmanaha : your
na : not
ati : too
ucchritam : high
neecham : low
chaila : cloth
ajina : deerskin
kusha : grass
uttaram : thereafter
 
Shri Krishna now describes the actual process of meditation. In this shloka, he talks about
how to sit down and where to sit down for meditation. He says that the seat of meditation should be in a clean and pure place, it should not be too high or too low, and should have sufficient insulation such as a cloth.
 
First let us look at what is meant by “shuchau deshe” or clean place. The seat of meditation should be placed in a clean and pure location. Some places are naturally clean and pure, and some can be cleaned through one’s effort. Anything that distracts us from meditation becomes an obstacle. If something is dirty, or we are afraid that some insects are around, we cannot do meditation. Preferably, it should be a room or an area of the house where we do not have strong associations. If we meditate in the kitchen, out of habit we will start thinking about food and so on. Therefore, without a clean and pure place, meditation is not possible for beginners.
 
There is a subtle point made here that merits attention. Why should we sit for meditation? Why cannot we stand or sleep in meditation? Meditation requires the cultivation of saattvic tendencies. It is not possible in sleeping which is a tamasic posture, or in standing which is a raajasic posture. That is why we need to sit. Sitting in one place without doing anything itself becomes difficult for many of us. Hence, that should be our first step.
 
Next, let’s look at the seat itself. Shri Krishna says that the height of the seat should not be too high so that we are scared of falling down, or too low that insects and other animals can bother us. It should be stable so that we are not distracted by the constant fear of falling down.
 
Finally, Shri Krishna asks us to put cloth, deer skin and kusha grass on the seat. What is meant here is that there should be a layer of insulation between our body and the seat. The seat could be very cold or hot, which could again become a distraction to the mind.
 
Having prepared oneself in a seating posture, what should come next? Shri Krishna covers this point in the next shloka.
 

Bhagavad Gita Verse 10, Chapter 6

12 Thursday Apr 2012

Posted by in 6.10, aatmaanam, aparigraha, chapter 6 verse 10, ekaakee, niraasheehi, rahasi, satatam, sthitaha, yatachittaatmaa, yogi. yunjeeta

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yogi yunjeeta satatamaatmaanam rahasi sthitaha |
ekaakee yatachittaatmaa niraasheeraparigraha || 10 ||

The yogi should constantly engage in his self, establish himself alone in a solitary place, having subdued his mind and body, without expectations, giving up all possessions.

yogi : yogi
yunjeeta : should engage
satatam : constantly
aatmaanam : in his self
rahasi : in a solitary place
sthitaha : established
ekaakee : alone
yatachittaatmaa : subdued his mind and body
niraasheehi : without expectations
aparigraha : giving up all possessions

Shri Krishna gives us an introduction to the topic of meditation in this shloka. He says that the main goal of meditation is to absorb our mind into our self or aatmaa. It is not something that we “do”, but it is a state that we aspire for, just like we do not “do” sleep. We achieve this state by gaining control over the mind and the body and by dropping off all worldly identifications and expectations. One who practices meditation in such a manner is called a dhyaana yogi.

First, Shri Krishna speaks about the preparation for meditation. He says that that we should sit in a solitary place and should constantly tried to quieten the mind. Why the need for solitary place? Meditation is not a group activity, but ultimately it is an individual activity that is for the yogi alone. It has nothing to do with what other person is doing. Also, it means that we should not depend on anything or anyone for meditation. Some people think that meditation needs a special mat, furniture, tea etc. No external aids are needed.

Furthermore, the solitary place chosen for meditation has to be free from all distraction. It should not occur in a place where there is too much noise. Just like we choose a quiet place when we want to sleep, so too should be the place for meditation. The time we choose for meditation has to be conducive as well. It should not create inconvenience to anyone. If other family members are dependent on you at some time, that is not the right time for meditation.

The notion of “ekaaki” or solitude has another aspect. When we sit for meditation, we should drop all other roles and relationships that we identify with such as father, daughter, wife, boss, employee and so on. Otherwise thoughts of family, employees, meetings and so on will pop up during meditation. At least for that period of meditation, we should assume the role of a renunciate or sannyaasi. Usually, meditation is one of the few times in the day when we are not “doing” anything. If we are not careful, we will worry about things that we normally do not have time to worry about during meditation. So Shri Krishna asks us to be mindful of this.

“Yatachittaatmaa” means that the yogi thoroughly has controlled his mind and body through continuous practice of karma yoga. As we saw earlier, Shri Krishna stresses sense control in almost every chapter in the Gita so far. It is probably the biggest qualification for meditation.

Another preparation for the meditator is the quality of “niraasheehi”. It means that the meditator does have any expectations from anything or anyone. Through his own direct observation and analysis of the material world, he has concluded that external things are not going to give him what he is looking for. He has developed the quality of “vairagya” or dispassion.

“Aparigraha” is the last quality mentioned in this shloka. Parigraha is storing or hoarding things, so therefore aparigraha means giving up all notions of “mine-ness”, this is mine and so on. The meditator should drop all baggage, in other words he should be free of all thoughts of past and future. It also means that one must give up expectations of any gifts from other people.

Bhagavad Gita Verse 9, Chapter 6

11 Wednesday Apr 2012

Posted by in 6.9, api, ari, bandhushu, cha, chapter 6 verse 9, dveshya, madhyastha, mitra, paapeshu, saadhushu, samabuddhihi, suhrida, udaaseena, vishishyate

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suhrinmitraaryudaaseenamadhyasthadveshyabandhushu |
saadhushvapi cha paapeshu samabuddhirvishishyate || 9 ||

Well-wishers, friends, enemies, the unbiased, mediators, irritators, relatives, and also saints and sinners; one who views these as same is superior.

suhrida : well-wisher
mitra : friend
ari : enemy
udaaseena : unbiased
madhyastha : mediator
dveshya : irritators
bandhushu : relative
saadhushu : saint
api : also
cha : and
paapeshu : sinner
samabuddhihi : same vision
vishishyate : superior

In this shloka, the last shloka within the series of shlokas about the realized meditator’s vision, Shri Krishna speaks about how such a person views people. He says that regardless of how other people are connected to this person – they could be friends, enemies and so on – he views them as alike. Now, having this kind of attitude towards people is far difficult than maintaining such an attitude with objects and situations. So for that reason, Shri Krishna calls such a person “superior”.

There is diversity of individuals in this world, most of whom we do not deal with, but some of whom we do. By themselves, they are perfectly fine. But when we transact with them, we tend to categorize them through the lens of roles. A wide variety of such roles are provided here by Shri Krishna.

A “suhrida” is well wisher who does not expect anything in return from us, but is intent on doing actions that benefit us. Such people are rare. They do not keep a mental account of the good deeds that they have done, so that we can one day pay them back.

A “mitra” is friend, someone who cares for us. If we call him at midnight and ask for help, he will be there to help us. There is no doubt in our minds about whether or not he will help us. Consequently, we have raaga or desire towards that person.

An “ari” is our enemy. For reasons that are justified or even unjustified, we think that such a person wants to trouble us without any reason. We have dvesha or hatred towards this person. This becomes especially troublesome in meditation, because what we hate will come out as thoughts that disturb us in our meditation, not what we love.

“Udaaseena” literally means one who has lifted himself higher. He is indifferent and unbiased towards us and others. We have a neutral attitude towards such a person.

A “madhyastha” is a mediator. If there are two sets of people, he cares for both parties that could either have something in common, or are even opposed to each other. Such people are known to arrange weddings between two families, or even resolve disputes.

A “dveshya” is a person who we cannot stand. It is not necessary that such a person is our enemy or wishes ill of us. It is someone who irritates us for no reason. Either we wants to pick a fight with us, or we want to pick a fight with them.

A “bandhu” is a relative. It is someone who, whether we like it or not, has a relationship with us due to a familial tie. In fact this word is derived from the word “bandhan” which means tie or knot.

A saadhu is a totally pious and noble person whom we have utmost respect for. The opposite of such a person is a “paapi” or a sinner, one who has committed great crime.

So therefore, Shri Krishna says that the person whose mental state remains same whenever he thinks of or encounters any of these types of people, he is superior. But to get to this stage first requires a more basic level of sameness when we perform actions. That can only be achieved through karma yoga. Unless the mind is steady while performing actions, we cannot rise to the level of sameness mentioned in this shloka. Our thinking has to change from the ground up.

How does our thinking have to change? Our outlook towards people is usually in terms of gains and losses. We tend to evaluate people by the notion “what can they do for me?”. But one who has truly understood law of karma will know that whatever is happening in their life is nothing but a product of their actions. Another way of looking at people is “why does not he or she behave like I want?” But that is like asking “why is fire hot” or “why is salt salty”. People have in-built behaviour that is hard to change.

So, when someone upgrades himself to the karmayoga vision and submits all actions to Ishvara, he leaves all results to Ishvara also. He then begins to view the workings of world as Ishvara’s plan. Regardless of whether he encounters a good or bad situation, person or object, he will say “this is Ishvara’s plan” or “this is nature working through its laws”.

Once he has taken himself out of the picture, there no need to hold grudge against any one person, no room for complaint. It makes us become unperturbed and gradually, free of any worries caused by the world. This is how we develop the vision of sameness towards people.

So here, Shri Krishna concludes the topic of the realized meditator’s vision of the world. Next, he introduces the main topic of meditation.