Monthly Archives: July 2012

Bhagavad Gita Verse 24, Chapter 8

21 Saturday Jul 2012

Posted by in 8.24, agnihi, ahaha, brahma, brahmavidaha, chapter 8 verse 24, gachhanti, janaahaa, jyotihi, prayaataa, shanmaasaa, shuklaha, tatra, uttaraayanam

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agnijyotiraha shuklaha shanmaasaa uttaraayanam |
tatra prayaataa gachhanti brahma brahma vido janaahaa || 24 ||
 
Fire, light, day, the bright (fortnight of the month), the northern movement comprising six months; those people who have departed through that path, knowers of brahman attain brahman.
 
agnihi : fire
jyotihi : light
ahaha : day
shuklaha : bright
shanmaasaa : comprising six months
uttaraayanam : northern movement
tatra : through that path
prayaataa : one who has departed the body
gachhanti : attain
brahma : brahman
brahmavidaha : knowers of brahman
janaahaa : people
 
Shri Krishna describes the journey that the individual soul or jeeva takes after death in this and the next shloka. Each jeeva is allocated one of two paths based on its actions while on this earth. Here, he speaks about the path taken by those who have practiced single-pointed devotion to Ishvara, indicated by the phrase “knowers of brahman”.
 
It is said that Ishvara has appointed special deities to guide the jeeva to the abode of Lord Brahma after its body has ceased to function. Agni, jyoti, shukla and uttaraayan are symbols that indicate the deities who preside over fire, light, the lunar fortnight and the six month period between winter and summer. The jeeva resides in Lord Brahma’s abode until dissolution, after which it is liberated. In other words, it “attains brahman”.
 
In India, Uttaraayana is considered highly auspicious. Its beginning is celebrated with the Makar Sankraanti festival. The lunar fortnight of each month is also the time in which most Indian festivals are celebrated including Navaratri and Guru Purnima.
 
Next, Shri Krishna described the second path that jeevas take after death.

Bhagavad Gita Verse 23, Chapter 8

20 Friday Jul 2012

Posted by in 8.23, aavrittim, anaavrittim, bharatarshabha, cha, chapter 8 verse 23, eva, kaalam, kaale, prayaataa, tam, tu, vakshyaami, yaanti, yatra, yoginaha

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yatra kaale tvanaavrittimaavrittim chaiva yoginaha |
prayaataa yaanti tam kaalam vakshyaami bharatarshabha || 23 ||
 
But, (there exists) the path of no return for a yogi who is leaving his body, and also the path of return, I shall speak about those, O scion of the Bharatas.
 
yatra : which
kaale : path
tu : but
anaavrittim : no return
aavrittim : return
cha : and
eva : also
yoginaha : a yogi
prayaataa : one who is leaving the body
yaanti : obtains
tam : that
kaalam : path
vakshyaami : I will speak
bharatarshabha : O scion of the Bharatas
 
With this shloka, Shri Krishna commences a new topic. He provides details around the journey of the jeeva after death.
 
As we have seen earlier, that journey differs from person to person. It is determined solely by two things : how we have acted and how we have thought. In other words, our actions and our thoughts in this life decide what happens in our next life. In this chapter, Shri Krishna has spoken about two kinds of people.
 
The first category of people are those who perform good actions in their lives. The second category of people are those who are solely devoted to Ishvara, in addition to performing good actions. This is Shri Krishna speaks about two paths in this shloka. Each category travels on a different path after death.
 
In the next two shlokas, each of these paths is explained in further detail. One path leads to liberation, which means that those who attain this path do not come back, they are not born again. The other path leads to rebirth or return.

Bhagavad Gita Verse 22, Chapter 8

20 Friday Jul 2012

Posted by in 8.22, ananyayaa, antahasthaani, bhaktyaam, bhootaani, chapter 8 verse 22, idam, labhyaha, paartha, paraha, purushaha, saha, sarvam, tatam, yasya, yena

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purushaha sa paraha paartha bhaktyaa labhyastvananyayaa |
yasyaantahasthaani bhootaani yena sarvamidam tatam || 22 ||
 
That supreme person, in whom all beings are included, by whom all this is pervaded, O Paartha, is obtained through single-pointed devotion.
 
purushaha : person
saha : that
paraha : supreme
paartha : O Paartha
bhaktyaa : with devotion
labhyaha : obtained
ananyayaa : single pointed
yasya : in whom
antahasthaani : are included
bhootaani : all beings
yena : by whom
sarvam : all
idam : this
tatam : pervaded
 
With this shloka, Shri Krishna summarizes the topic of liberation. The detail around the creation and dissolution of the universe was meant to highlight the notion that only through liberation can we rise above that endless cycle. Shri Krishna gives us the means for liberation as well as the attributes of the goal which is Ishvara.
 
Shri Krishna says that liberation is obtained through single-pointed devotion to Ishvara. Single-pointed devotion was covered in chapter six. However, here it is meant to include not just devotion but also karma yoga. If the karma yoga aspect is missing, our vaasanaas or latent desires will remain unfulfilled, pulling us back into the cycle of rebirth so that they will be fulfilled.
 
Now, what is Ishvara’s connection to creation and dissolution? Ultimately, Ishvara is the cause of all creation. But he is not someone who stands outside his creation. The classic example referenced in this context is that of the potter and the pot. The potter creates the pot out of clay, but remains outside the pot, distinct from the pot. Ishvara is not like that. He is like the ocean that creates waves. The waves are pervaded by the ocean and are also included in the ocean. So is the case with Ishvara. Therefore, Ishvara is everywhere (beyond space) and
ever present (beyond time).
 
Having conclude the topic of liberation, Shri Krishna begins the last topic of this chapter in the next shloka. He describes the two paths that seekers have to travel through after they pass away.

Bhagavad Gita Verse 21, Chapter 8

18 Wednesday Jul 2012

Posted by in 8.21, aahuhu, aksharaha, avyaktaha, chapter 8 verse 21, dhaama, gatim, iti, mama, na, nivartante, paramaam, paramam, praapya, tam, tat, uktaha, yam

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avyaktokshara ityuktastamaahuhu paramaam gatim |
yam praapya na nivartante taddhaama paramam mama || 21 ||
 
He who is called unmanifest and imperishable, he who has been spoken of as the supreme goal; having attained him (beings) do not return, that is my supreme abode.
 
avyaktaha : unmanifest
aksharaha : imperishable
iti : in this manner
uktaha : has been called
tam : he
aahuhu : spoken
paramaam : supreme
gatim : goal
yam : he who
praapya : having attained
na : do not
nivartante : return
tat : that
dhaama : abode
paramam : supreme
mama : my
 
Earlier in this chapter, Shri Krishna had mentioned that those who attain Ishvara are not subject to further rebirth. In this shloka, he says that the “another unmanifest” that remains unaffected by the day and night of Lord Brahma is nothing but Ishvara. He also mentions the nature of Ishvara as imperishable, unmanifest and supreme.
 
With this shloka, we come back to the main theme that began in chapter seven – Ishvara. After having explained that this universe is subject to cycles of creation and dissolution, and that unless we take effort, we are stuck in this infinite cycle, Shri Krishna reiterates the need for the pursuit of Ishvara as the means of liberation.
 
So therefore, for the seeker who performs karma yoga and upaasanaa or devotion towards Ishvara attains Ishvara after he has completed his time on earth and in the abode of Lord Brahma. Shri Krishna summarizes the means of attaining Ishvara in the next shloka, which also concludes the topic of liberation from rebirth.
 

Bhagavad Gita Verse 20, Chapter 8

17 Tuesday Jul 2012

Posted by in 8.20, anyaha, avyaktaat, avyaktaha, bhaavaha, bhooteshu, chapter 8 verse 20, na, nashyatsu, paraha, saha, sanaatanaha, sarveshu, tasmaat, tu, vinashyati, yaha

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parastasmaattu bhaavonyovyaktovyaktaatsanaatanaha |
yaha sa sarveshu bhooteshu nashyatsu na vinashyati || 20 ||
 
But, there exists another supreme, timeless unmanifest, beyond that (other) unmanifest, which, after destruction of all beings, is not destroyed.
 
paraha : supreme
tasmaat : that
tu : but
bhaavaha : exists
anyaha : another
avyaktaha : unmanifest
avyaktaat : unmanifest
sanaatanaha : timeless
yaha : that
saha : which
sarveshu : all
bhooteshu : beings
nashyatsu : after destruction
na : does not
vinashyati : destroyed
 
Previously, Shri Krishna spoke about the endless cycle of creation and dissolution of the universe. All living and non-living beings go into a state of suspended animation for 4.32 billion years, after which they come back into manifest mode for another 4.32 billion years. But there is one more thing. There are a select few beings that escape this endless cycle. They are the ones who are liberated.
 
Let us go back to our example of the movie projector where the light that illuminates the film strip identified itself with a character in the movie. How does that piece of light get liberated? By knowing that the identification with the movie character is false, and the identification with the light is real. The light in the projector remains constant regardless of how many times the movie is shown and rewound. It transcends the movie.
 
Similarly, Shri Krishna informs us that there is something beyond this cycle of creation and dissolution, something that transcends time and space. In other words, everything in this world is transitory and will eventually lead to sorrow. Unless we realize that everything that we think will give us happiness is subject to destruction sooner or later, we will never become aware that there is something beyond our materialistic pursuits.
 
So, what exactly is this “another unmanifest”? This is taken up next.

Bhagavad Gita Verse 19, Chapter 8

16 Monday Jul 2012

Posted by in 8.19, aharaagame, avashaha, ayam, bhootagraamaha, bhootvaa, chapter 8 verse 19, eva, paartha, prabhavati, praleeyate, raatryaagame, saha

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bhootagraamaha sa evaayam bhootvaa bhootvaa praleeyate |
raatryaagamevashaha paartha prabhavatyaharaagame || 19 ||
 
That (same) collection of beings, which was created repeatedly, helplessly dissolves during the night, O Paartha, and is (again) created during the day.
 
bhootagraamaha : community of beings
saha : that
eva : only
ayam : this
bhootvaa : having been created repeatedly
praleeyate : dissolves
raatryaagame : during the night
avashaha : helplessly
paartha : O Paartha
prabhavati : created
aharaagame : during the day
 
Previously, we learned about the process of cosmic creation, where all the living and non-living beings in the universe become manifest at the beginning of the day of Brahma. Now, Shri Krishna elaborates on the dissolution aspect. He says that all those beings go into an unmanifest or “frozen” state during the night of Lord Brahma. The very same beings become manifest or “un-frozen” again, when the day of Lord Brahma begins.
 
As we saw earlier, nothing is ever created or destroyed. The very same set of beings becomes manifest and unmanifest. The total number of “beings” in the universe remains the same. Those who die are “born” into a different form. Forms change but the total amount of universal “stuff” remains the same. It is said that there are 8.4 million species, which are nothing but forms. The movie ends, the reel is rewound, and it begins all over again, on and on, without any end in sight.
 
Now, here is one word in this shloka that deserves further attention. It is “avashaha” which means helplessly. Shri Krishna says that all beings, even if they are plants, animals, minerals or humans are helplessly stuck in this wheel of birth and rebirth, otherwise known as the wheel of samsaara. If they do not actively pursue a spiritual path, whatever that path may be, they will never come out of this cycle.
 
Most of us get frustrated if we get stuck in an elevator for more than a few minutes. Imagine how frustrated we should get if we find out that we are stuck somewhere for an infinite amount of time. So how exactly do we escape from this situation? We shall see in the next shloka.

Bhagavad Gita Verse 18, Chapter 8

15 Sunday Jul 2012

Posted by in 8.18, aagame, agame, ahaha, avyakta, avyaktaat, chapter 8 verse 18, eva, prabhavanti, praleeyante, raatrya, sangyake, sarvaahaa, tatra, vyaktayaha

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avyaktaadvyaktayaha sarvaahaa prabhavantyaharaagame |
raatryaagame praleeyante tatraivaavyaktasangyake || 18 ||
 
With the start of day, the entire manifest (universe) is produced from the unmanifest. With the start of night, it is dissolved into that which is called the unmanifest.
 
avyaktaat : from the unmanifest
vyaktayaha : manifest
sarvaahaa : entire
prabhavanti : produced
ahaha : day
aagame : start
raatrya : night
agame : start
praleeyante : dissolution
tatra : that
eva : only
avyakta : unmanifest
sangyake : called
 
Shri Krishna explains the process of cosmic creation in this shloka. When the day of Lord Brahma begins, the entire universe comprising all living and non-living entities wakes up and begins to act. This process continues until the end of his day. Then, the whole universe goes back into the same unmanifest state that it sprung from. Alternatively, the whole universe is born out of Lord Brahma (the unmanifest), and goes back into him.
 
We can understand this shloka using the analogy of the movie theatre from the beginning of this shloka. The entire animated movie lies unmanifest in the reel of film. When the movie begins, someone loads the film into the projector and turns the projector on. Then, the bright white movie screen comes alive with all the characters in the movie. When the reel of film ends, all the movie characters are “dissolved” from the white screen. This process is repeated next time, and so on and so forth.
 
Now let us examine the implications. The universe is never really destroyed. It goes into a state of suspended animation, only to be “un-frozen” when the next day of Lord Brahma begins. This is consistent with the law of conservation of energy and matter. Neither energy nor matter is created or destroyed. They just transform from one state to another.
 
If we know this, and if we also know that every action that we perform always yields a result sooner or later, we realize that the universe works on a set of well-defined laws. Nothing is random, everything is an effect of some earlier cause. Therefore, we can begin to develop the right set of expectations towards the world. Then, while performing actions in a spirit of karma yoga, we will know that only performance of actions is in our hand. The universe, with its set of in-built laws, will take care of the rest. There is no room for worry.
 
Now, do the living and non-living being have a choice in this process of creation and dissolution? We shall see in the next shloka.

Bhagavad Gita Verse 17, Chapter 8

14 Saturday Jul 2012

Posted by in 8.17, ahaha, ahoraatravidaha, brahmanaha, chapter 8 verse 17, janaahaa, paryantam, raatrim, sahastra, sahastraantaam, te, viduhu, yat, yuga

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sahastrayugaparyantamaharyadbrahmano viduhu |
raatrim yugasahastraantaam tehoraatravido janaahaa || 17 ||
 
They who know the day of Brahma comprising a thousand yugaas, the night of Brahma comprising a thousand yugaas, those people know day and night.
 
sahastra : thousand
yuga : yugaas
paryantam : until
ahaha : one day
yat : they who
brahmanaha : of Brahma
viduhu : know
raatrim : one night
yuga : yugaas
sahastraantaam : thousand
te : those
ahoraatravidaha : know day and night
janaahaa : people
 
We now enter into the topic of cosmic creation with this shloka. Before the topic is taken up, Shri Krishna introduces some words here as a way of introduction. The new words introduced here are sahastra and yuga. Although not mentioned explicitly, we shall also look at the four yugas or ages that are part of the cosmic creation: satya yuga, treta yuga, dvaapara yuga and kali yuga.
 
The cycle of creation is said to begin with satyayuga or the age of truth. It is followed by the treta yuga and the dvaapara yuga. The last yuga is kali yuga or the age of discord, which is the current yuga. Kali yuga is the shortest yuga comprising 432,000 years. Dvaapara is twice that long, treta is thrice that long, and satya yuga is four times that long. Therefore, the total time of creation is ten times 432,000, which is 4.32 million years. This period of creation is also known as chatur-yuga.
 
Now, having understood the length of chatur yuga, we can calculate the length of Brahma’s day and night. Shri Krishna says that one day of Lord Brahma equals one thousand yugaas. The interpretation of the word yuga here is traditionally taken to mean a chatur-yuga. So then, a day of Brahma equals one thousand times 4.32 million, which is 4.32 billion years. This is also the length of one night of Lord Brahma.
 
Let us know dig deeper into the symbolic meaning of this shloka. There are two aspects we need to look at. First, this shloka re-emphasizes that every action we perform always bears fruit, but not necessarily in the current lifetime.
 
We may try and try very hard, but the result of our action may not show up in this lifetime, it may bear fruit in another lifetime. Alternatively, we may sometimes get into situations that we think we do not deserve. These could be favourable situations (an unexpected financial windfall) or unfavourable situations (a natural disaster). These type of results are due to actions we have performed in a prior lifetime.
 
The second aspect is to do with the cultivation of dispassion or vairagya towards this world. We perform actions in this world not just for immediate gain, but also to leave behind a legacy, leave behind something that future generations will remember us by. It could be wealth, power, prestige and so on. But in effect, Shri Krishna tells us that nothing will last forever. Everything will eventually end, if not now then certainly in 4.32 billion years. So if this is going to be the case, it is better to cultivate dispassion right now so that we can proceed spiritually.
 
How exactly does the universe come into being and dissolve? This is explained next.

Bhagavad Gita Verse 16, Chapter 8

13 Friday Jul 2012

Posted by in 8.16, aabhramhabhuvanaat, arjuna, chapter 8 verse 16, kaunteya, lokaahaa, maam, na, punaraavartinaha, punarjanma, tu, upetya, vidyate

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aabhramhabhuvanaallokaahaa punaraavartinorjuna |
maamupetya tu kaunteya punarjanma na vidyate || 16 ||
 
O Arjuna, all worlds including the abode of Brahma (are subject to) return. But having obtained me, O Kaunteya, rebirth does not occur.
 
aabhramhabhuvanaat : including the abode of brahma
lokaahaa : all worlds
punaraavartinaha : return
arjuna : O Arjuna
maam : me
upetya : having obtained
tu : but
kaunteya : O Kaunterya
punarjanma : rebirth
na : does not
vidyate : occur
 
According to the scriptures, there exist heavens or worlds subtler than our visible universe. All beings on this earth who perform meritorious deeds go to one of those heavens after death. The abode of Lord Brahma (Brahma-loka) is considered the highest among the heavens. Shri Krishna says that all beings who end up in these heavens, including the world of Lord Brahma, do not stay there permanently. They have to return to earth at some point. Only those who attain Ishvara gain permanent liberation.
 
The first half of the shloka is applicable to seekers who perform karma yoga diligently and worship Ishvara as well. Depending upon the sincerity of their deeds and worship, they will attain the appropriate heaven. A select few attain the abode of Lord Brahma which is the highest possible heaven. Here, it is said that the residents only enjoy pleasure. There is no sorrow or suffering whatsoever.
 
Once they attain the abode of Lord Brahma, they are faced with a choice. They can continue to remain interested in pleasure seeking, or attain liberation. Attainment of Ishvara is the same as liberation. If they continue to remain interested in pleasure seeking, if they think of Brahma loka as yet another realm of space and time, they will eventually come back to earth and start life all over again. If they are interested in liberation, they will attain it when Brahma loka is dissolved along with all of the other worlds. This kind of liberation is called “krama mukti”.
 
Now, the questions arises, why do all of these worlds end? The topic of cosmic creation and dissolution is taken up next.

Bhagavad Gita Verse 15, Chapter 8

12 Thursday Jul 2012

Posted by in 8.15, aapnuvanti, ashaashvatam, chapter 8 verse 15, duhkhaalayam, gataaha, maam, mahaatmaanaha, na, paramaam, punarjanma, samsiddhim, upetya

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maamupetya punarjanma duhkhaalayamashaashvatam |
naapnuvanti mahaatmaanaha samsiddhim paramaam gataaha || 15 ||
 
Having obtained me, these esteemed do not attain rebirth, the transient abode of sorrow. They attain the goal of supreme success.
 
maam : me
upetya : having obtained
punarjanma : rebirth
duhkhaalayam : abode of sorrow
ashaashvatam : transient
na : do not
aapnuvanti : they attain
mahaatmaanaha : esteemed individuals
samsiddhim : success
paramaam : supreme
gataaha : goal
 
What happens if we diligently meditate upon Ishvara while performing our duties? Shri Krishna provides the answer in this shloka. He says that such people do not attain rebirth after they die. They attain something much higher – they attain Ishvara himself.
 
First, let us examine how Shri Krishna describes our present condition. Our worldly existence is transient, which means that there is no sense of permanence. Look at our body. It grows from a small baby all the way into adulthood and old age. There is not one moment where it is the same. Similarly, all aspects of our life are impermanent. Therefore, Shri Krishna summarizes our existence in one word “duhkhaalaya” or abode of sorrow. It is a constant quest for happiness through impermanence, which is like trying to hold on to a bubble.
 
Most people are well entrenched in this pursuit thinking that it is normal. But some have figured out the fallacy in this pursuit and begun their journey towards Ishvara. They are referred to as “mahaatmaas” or esteemed individuals in this shloka. Those who sincerely pursue this path attain the supreme goal : Ishvara himself. If we get Ishvara, we will not get revisit the world ever again. It is like waking up from a dream – we will not get to go back. So if we hold on to the world, we will never get Ishvara. It is an either/or situation.
 
So therefore, once we decide that our goal is Ishvara, and develop dispassion or vairagya towards the world, we should diligently pursue karma yoga combined with meditation as prescribed by Shri Krishna in the Gita. Here, Shri Krishna concludes the topic of attainment of Ishvara through meditation. The next topic around creation and dissolution of the universe is taken up next.