Monthly Archives: March 2013

Bhagavad Gita Verse 16, Chapter 15

21 Thursday Mar 2013

Posted by in 15.16, aksharaha, bhootaani, chapter 15 verse 16, dvaau, imau, kootasthaha, ksharaha, loke, purushau, sarvaani, uchhyate

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dvaamimau purushau loke ksharaakshara eva cha |
ksharaha sarvaani bhootaani kootasthokshara uchhyate || 16 ||
 
There are two beings in this world, the perishable and the imperishable. All beings constitute the perishable, the Kootastha is called the imperishable.
 
dvaau : two
imau : these
purushau : beings
loke : in this world
ksharaha : perishable
aksharaha : imperishable
eva : also
cha : and
ksharaha : imperishable
sarvaani : all
bhootaani : beings
kootasthaha : Kootastha
kshara : perishable
uchhyate : is called
 
Computer programmers love to create video games that can put the player in a gigantic virtual world where they can blow up aliens. What is interesting is that the same computer game can create a different world each time, with different kinds of aliens in different place. In other words, the infinitely complex virtual worlds created by the game can change, but the computer game program remains the same. Our visible universe is quite similar.
 
Shri Krishna begins to summarize the teaching of this chapter by asserting that everything in the world can be classified into two category. The first category comprises the visible world, the tangible world which comprises all living and inert beings. The second category comprises the invisible entity called Maaya. Maaya is like the computer game program that is invisible, yet has the power to create infinitely complex universes over and over again. The first category is termed kshara or perishable, because the universe has a beginning and end. The second category is termed akshara or imperishable, because it outlives the perishable.
 
So therefore, let’s examine this teaching from two standpoints. From our standpoint, the standpoint of the “I” – the kshara, the perishable is our physical body. The akshara, the imperishable is the jeeva, as defined in the previous shlokas. From the standpoint of the world, the standpoint of the “that” – the kshara is the visible universe. The akshara refers to Maaya, the seed of infinite universes, present, past and future.
 
Let’s now look at some of the terms used in the shloka. Koota means illusion, and therefore kootastha means that which can create several illusions. Another clarification is around the imperishability of Maaya. If Maaya is imperishable, how can we get out of it? The answer is that Maaya is imperishable till we realize our true nature and attain liberation. Each category is called a Purusha or a being because both of them are limitations or upaadhis of Ishvara, as we shall see in the next shloka.

Bhagavad Gita Verse 15, Chapter 15

20 Wednesday Mar 2013

Posted by in 15.15, aham, apohanam, chapter 15 verse 15, hridi, jnyaanam, mattaha, sannivishtaha, sarvaihi, sarvasya, smritihi, vedaantakrit, vedaihi, vedavit, vedyaha

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sarvasya chaaham hridi sannivishto mattaha smritirjnyaanamapohanam cha |
vedaishcha sarvairahameva vedyo vedaantakridvedavideva chaaham || 15 ||
 
And I am seated in the hearts of all beings. From me arise memory, knowledge and their loss. It is only I who am to be known through the Vedas. Only I am the author of Vedanta, and the knower of the Vedas.
 
sarvasya : all beings
cha : and
aham : I
hridi : in hearts
sannivishtaha : seated
mattaha : from me
smritihi : memory
jnyaanam : knowledge
apohanam : loss of memory
vedaihi : through Vedas
cha : and
sarvaihi : all
aham : I
eva : only
vedyaha : to be known
vedaantakrit : author of Vedanta
vedavit : knower of Vedas
eva : only
cha : and
aham : I
 
As humans, it is not enough for us to spend our lives seeking out sources of food for existence. We crave knowledge in all its forms – knowledge of the material world, how things work, history, geography, sciences and the arts. We also crave that knowledge which is not tangible but is part and parcel of our lives – aspirations, values, codes of conduct and so on. Shri Krishna says that he is both the producer and consumer of knowledge in our lives. The sum total of all knowledge is referred to as the Vedas in this shloka.
 
The assimilation of knowledge goes through three steps. In the first step, we do not know anything, this is the state of apohanam, absence of memory. Next, we know something, knowledge happens, this is jnyaanam. Finally, this knowledge is stored in memory, this is smritihi. All these steps towards the acquisition of knowledge happen due to Ishvara, who is seated in our intellect, poetically referred to as hridi or intellect. So whenever we learn something new, or we recall something from our memory, we should understand that Ishvara is functioning as the subject and the object, the knower and the known, in this process of knowledge acquisition.
 
But that is not all. The ultimate knowledge, the entire theme of the Bhagavad Gita, is that knowledge which reveals the true nature of the self and its identity with Ishvara. It is handed down from a teacher to a student through tradition. It is found in the end, the conclusion, the anta of the Vedas. Therefore it is known as Vedanta. So the knowledge that reveals the true nature of the self is none other than Ishvara. In other words, only the self can know itself, a statement found in the Jnyaaneshwari’s opening statement “jaya jaya sva samvedyaa” – salutations to that which knows itself.
 
With this shloka, Shri Krishna concludes the topic of Ishvara’s manifestations which began in the twelfth shloka. The change in metre reinforces the conclusion. We learned that ultimately, it is Ishvara that provides awareness, nourishment, food, and the power to absorb food as well as knowledge to all beings on this. Not only does he produce all of this, he consumes it as well. If we truly let this statement sink in, we will realize that our false “I”, our ego, is nowhere to be found.

Bhagavad Gita Verse 14, Chapter 15

19 Tuesday Mar 2013

Posted by in 15.14, aashritaha, aham, annam, bhootvaa, chapter 15 verse 14, chaturvidham, deham, pachaami, praanaapaana, praaninaam, samaayuktaha, vaishvaanaraha

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aham vaishvaanaro bhootvaa praaninaam dehamaashritaha |
praanaapaanasamaayuktaha pachaamyannam chaturvidham || 14 ||
 
Residing in the bodies of all beings, I become Vaishvaanara. In conjunction with Praana and Apaana, I digest the four types of food.
 
aham : I
vaishvaanaraha : Vaishvaanara
bhootvaa : become
praaninaam : of all beings
deham : bodies
aashritaha : residing
praanaapaana : Praana and Apaana
samaayuktaha : in conjunction with
pachaami : digest
annam : food
chaturvidham : four types
 
Previously, we saw how Ishvara sustained and nourished all beings on this earth by providing them with nutrition in the form of plant life and vegetation. The energy stored in this food has to be absorbed and assimilated into all living beings. How does that happen? Shri Krishna says that Ishvara manifests himself as Vaishvaanara, the fire inside all living beings which represents the process of metabolism.
 
It is a wonder that we are able to eat such a large variety of food, and yet derive enough energy to keep our bodies running throughout our lives, all due to the functioning of the Vaishvaanara fire. It is supported by two vayus or forces known as the Praana and the Apaana vayus. The Praana vayu brings food towards the digestive organs. Vaishvaanara is the process of digestion and metabolism. The Apaana vayu pushes non-essential portions of the food out into the world.
 
We also come across the four types of food that are referenced in scriptures. These are : food that can be chewed such as rice, food that can be sucked such as mango nectar, food that can be drunk such as fruit juices, and food that can be licked such as pickles. The Vaishvaanara fire can convert all these types of food into energy for the body.
 
So we see that production, distribution and ultimate consumption of energy that happens in us, and happens in any other living being, is nothing but Ishvara. Ishvara is the producer, distributor and consumer. Remembering this topic is a great way to reduce our ego and see our oneness with the world. Many people in India, in fact, chant the 15th chapter before their meals in order to pray for good digestion.

Bhagavad Gita Verse 13, Chapter 15

18 Monday Mar 2013

Posted by in 15.13, aavishya, aushadheehee, bhootaani, bhootvaa, chapter 15 verse 13, dhaarayaami, gaam, ojasaa, pushnaami, rasaatmakaha, sarvaahaa, somaha

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gaamavishya cha bhootaani dhaarayaamyahamojasaa |
pushnaami chaushadheehee sarvaahaa somo bhootvaa rasaatmakaha || 13 ||
 
Entering the earth, I sustain all beings with my energy, and having become the nectar-giving Soma, I nourish all vegetation.
 
gaam : earth
aavishya : entering
cha : and
bhootaani : all beings
dhaarayaami : sustain
aham : I
ojasaa : energy
pushnaami : nourish
cha : and
aushadheehee : vegetation
sarvaahaa : all
somaha : Soma
bhootvaa : having become
rasaatmakaha : nectar-giving
 
Physicists devote entire careers to the study of forces. Despite several advances in the field, they are yet to find the grand theory that unifies the different understandings of gravity, electromagnetism, atomic forces and so on. Shri Krishna says that it is Ishvara that enters the earth and sustains every being, every atom in it through his force. Just like there is a force holding our body together, there is a force that holds the earth as one entity. So whenever we admire the granduer and majesty of earth’s natural wonders, we should not forget that the very same force holds our body together as one cohesive unit.
 
Energy requires a medium to travel from its source to its destination. In order to provide nourishment to all living beings, Ishvara resides in the form of nectar, the sap, the essence of all vegetation. A healthy plant-life in any ecosystem ensures the prosperity of animals, birds and humans that depend upon it. Many commentators including Shri Shankaraacharya have translated Soma to mean the moon. It is said that the moon’s light enhances the nutrional value of all plant life. This sap, this essence within the plants that gives energy to all life also gives us energy. Moreover, many herbs have medicinal value in additional to their nutritional value, providing yet another layer of benefits to all animals and humans.
 
In this manner, whether it is energy, nourishment or healing, Ishvara is pulsating through us in the very same manner that he is pulsating through the world. Now, this energy needs to be extracted from its source and absorbed into our bodies. We shall see how Ishvara makes this happen in the next shloka.

Bhagavad Gita Verse 12, Chapter 15

17 Sunday Mar 2013

Posted by in 15.12, aadityagatam, agnau, akhilam, bhaasayate, chandramasi, chapter 15 verse 12, jagat, maamakam, tejaha, viddhi, yat

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yadaadityagatam tejo jagadbhaasayatekhilam |
yachhandramasi yacchaagnau tattejo viddhi maamakam || 12 ||
 
That splendour which resides in the sun and illumines the entire world, that which is in the moon and in fire, know that splendour to be mine.
 
yat : that
aadityagatam : resides in sun
tejaha : splendour
jagat : world
bhaasayate : illumines
akhilam : entire
yat : that
chandramasi : in the moon
yat : that
cha : and
agnau : in fire
tat : that
tejaha : splendour
viddhi : know
maamakam : mine
 
So far we learned about the nature of the individual soul, the jeeva. But if that is all we focus on, we will have incomplete knowledge about our true nature. When we look around us, we see the world in all its beautiful yet complex glory. We need to investigate into the true nature of the world, and realize our identity and connection with that as well. With this view in mind, Shri Krishna now begins to explain his connection with the world around us.
 
He starts this topic by asserting that the splendour of the sun, the moon, and of fire is possible only because of Ishvara’s splendour. We have tremendous awe for the sun’s energy, without which life on this earth will not be possible. Shri Krishna says that the sun’s splendour is not its own. It comes from the splendour of Ishvara. Symbolically, the sun represents the organs of perception such as the eyes, ears, nose and so on. Therefore, whenever any sentient being in this world, from a single celled amoeba to a human being becomes aware of something, that awareness, that consciousness, is the power of Ishvara at work.
 
So whenever we see awareness manifest itself in any organism, we should remind ourselves that the one Ishvara giving awareness to us is the same Ishvara giving awareness to the organisms in the world. In this manner, we can realize the identity of our nature with the world through the common link of awareness.
 
Furthermore, both the moon and fire derive their energy and splendour from the sun. The moon reflects the light of the sun. Fire also is the manifestation of the sun’s energy on a much smaller scale. Therefore, energy in any form, whether it is dazzling like the sun, cooling like the moon, or warm like fire, is nothing but Ishvara’s energy. How does this energy manifest itself in the world? Shri Krishna explains that in the next shloka.

Bhagavad Gita Verse 11, Chapter 15

16 Saturday Mar 2013

Posted by in 15.11, aatmani, achetasaha, akritaatmaanaha, avasthitam, chapter 15 verse 11, pashyanti, yatantaha, yoginaha

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yatanto yoginashchainam pashyantyaatmanyavasthitam |
yatantopyakritaatmaano nainam pashyantyachetasaha || 11 ||
 
Those striving yogis realize this as residing within the self. But those with an unprepared mind, though striving, do not see this, devoid of knowledge.
 
yatantaha : those who are striving
yoginaha : yogis
cha : and
enam : this
pashyanti : realize
aatmani : within the self
avasthitam : residing
yatantaha : striving
api : though
akritaatmaanaha : unprepared mind
na : not
enam : this
pashyanti : see
achetasaha : devoid of knowledge
 
In any difficult endeavour, there are three kinds of people. There are the vast majority who are not interested the least bit in striving for the goal, and blissfully accept their state as a given. There are a small number of people who are putting in great effort or dedication, but not obtaining the desired outcome. A select few, however, are able to channelize their efforts in the right direction and get what they want.
 
Shri Krishna called the vast majority of people, the first category, stuck in the cycle of Prakriti “deluded” in the last shloka. Here, he says that it is the preparation of mind that determines whether or not the efforts taken by yogis – those who are striving for liberation – have a chance of success. One without a prepared mind is termed as “akritaatmaanaha” in this shloka. So then, those of us who are aiming for liberation would not like our striving to be in vain. What should we do?
 
We need to understand what Shri Krishna means by purifying our mind. There are two aspects to this. The first aspect is the degree of selfish desires. Unless we have followed the path of karma yoga and bhakti yoga as laid out in the earlier portions of the Gita, our mind will not be able to properly absorb any scriptural teaching whatsoever. The second aspect is the type of knowledge we are trying to absorb and the method of doing so. A systematic understanding of the scriptures under the guidance of a teacher is the only way. One who does not follow a systematic process of imbibing knowledge is termed “achetasaha”, devoid of wisdom.
 
The topic of the jeeva is concluded in this shloka. with the message that only those with a pure mind and systematic study will truly understand the nature of the jeeva as the eternal essence as though limited by its upaadhis or conditionings.

Bhagavad Gita Verse 10, Chapter 15

15 Friday Mar 2013

Posted by in 15.10, anupashyanti, bhunjaanam, chapter 15 verse 10, gunaanvitam, jnyaanachakshuhu, pashyanti, sthitam, utkramaantam, vimoodhaa

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utkramaantam sthitam vaapi bhunjaanam vaa gunaanvitam |
vimoodhaa naanupashyanti pashyanti jnyaanachakshuhu || 10 ||
 
That which leaves, stays and experiences, that which is endowed with gunaas, is not recognized by the deluded. It is seen by those with the eye of wisdom.
 
utkramaantam : leaves
sthitam : stays
vaa : and
api : also
bhunjaanam : experiences
vaa : and
gunaanvitam : that which endowed with gunaas
vimoodhaa : deluded
na : not
anupashyanti : recognize
pashyanti : seen
jnyaanachakshuhu : those with the eye of wisdom
 
Let’s recap our analysis of the previous shloka. We saw how a false “I” called the ego is created, by usurping the awareness or sentiency of the eternal essence. All this is possible through the illusory identification of the jeeva with the ego. Shri Krishna now wants to summarize and conclude the topic of the fall of the jeeva by distinguishing between those individuals who recognize, who know the lifecycle jeeva versus those who do not. He says that only those with the eye of wisdom can truly understand the notion of the jeeva as separate and distinct from the physical body, as well as the reason for its existence. Others cannot.
 
Most of us tend to think that the brain is sentient and self-aware, when it is inert and borrows awareness from the jeeva. Most of us think that what we our senses tell us is real, when it is actually nothing but the play of the three gunaas. Most of us derive enjoyment from the world, when our real nature is that of joy. Most of us think that the “I” is our ego, our ahankaara when it is actually the eternal essence. These incorrect beliefs are collectively termed as ajnyaana or ignorance.
 
The jnyaana chakshu, the eye of wisdom, refers to those people who have removed all of these incorrect notions. They do not hesitate to challenge any thought, idea, concept or emotion since all of this is in the plane of the three gunaas. On the other hand, most of us will not challenge the long held beliefs about the world that we are programmed with. Since we do not lost our fascination for the world even after being told several times by our scriptures, Shri Krishna addressed us as “vimoodha”, completely deluded. How then, do those select few people gain the eye of wisdom? We will see in the next shloka.

Bhagavad Gita Verse 9, Chapter 15

14 Thursday Mar 2013

Posted by in 15.9, adhishthaaya, ayam, chakshuhu, chapter 15 verse 9, ghraanam, manaha, rasanam, shrotram, sparshanam, upasevate, vishayaan

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shrotram chakshuhu sparshanam cha rasanam ghraanameva cha |
adhishthaaya manashchaayam vishayaanupasevate || 9 ||
 
The ear, eye and touch, taste and smell, taking support of these and the mind, it enjoys the sense objects.
 
shrotram : ear
chakshuhu : eye
sparshanam : touch
cha : and
rasanam : taste
ghraanam : smell
eva : only
cha : and
adhishthaaya : taking support
manaha : mind
cha : and
ayam : this
vishayaan : sense objects
upasevate : enjoys
 
Shri Krishna continues explaining how the jeeva, the individual soul, takes up a human body to carry out its transactions with Prakriti. We can use the wonderful Vedantic text “Drig Drishya Viveka”, or “Discrimination of the seer and the seen”, to examine this process in a little more detail. It explains, with almost mathematical precision, how the eternal essence begins to think of itself as a finite human entity. There are two main players in this process. One is the eternal essence, which is of the nature of infinite awareness and existence, explained in great detail in the second chapter. Let us call it “Om” here. The second player is avidya or ignorance, which exists in the realm of the illusory Maaya.
 
When Om and ignorance come into contact with each other, a fragment of Om is reflected in ignorance, just like a fragment of the sun as though appears in the water of a pot. As we saw earlier, this fragment is called the jeeva. Ignorance creates an apparent limitation, also known an upaadhi, which imposes a sense of incompleteness or finitude upon the jeeva. The jeeva seeks the help of the upaadhi to remove its sense of completeness. The upaadhi can exist in one of many modifications or states. Let us examine these modifications. The sense organs are modifications of this upaadhi that can contact different aspects of Prakriti. The mind is a modification of this upaadhi that can take input from the sense organs, compare that input with its memory, and present a complete picture of what was contacted. The ego is another modification that thinks of itself as the “I”, just like a low level manager thinks of himself as the owner of the factory in the absence of the real owner.
 
Now let us examine the content of this shloka. After the end of its journey in one body, the jeeva travels with the mind and senses, the upaadhi in other words, in search of another physical body. When the ego aspect of the upaadhi associates itself with a tiny physical body inside a womb, based on the desires its wants to exhaust, it develops the notion “I am this body”. It now begins to use the body to transact with the world. The human nose, for instance, is an inert object. But due to the association of the ego with the body, we think that the physical human nose is doing the smelling. The ego then uses the mind to generate the notion “I know that this smell is that of a rose”. This finally leads the ego to generate the notion “This smell it pleasant, it makes me happy”.
 
In this way, the jeeva gives up its power of reality, knowledge and happiness to the ego. The ego becomes the doer and the experiencer of the world. It has to constantly transact with the world in order to chase sense objects for happiness. It forgets the fact that it was happy to begin with. It gives reality to the domain of Prakriti, the three gunas, the visible and so called tangible world. But we should not forget that behind all this is the illusory mix up of Om and ignorance, the mix up of awareness and inertness. The Raamacharitamanas describes this mix up as “jada chetan ki granthi” or the knot between awareness and inertness.

Bhagavad Gita Verse 8, Chapter 15

13 Wednesday Mar 2013

Posted by in 15.8, aashayaat, avaapnoti, chapter 15 verse 8, eeshvaraha, gandhaan, griheetvaitaani, samyaati, shareeram, utkraamti, vaayuhu, yat

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shareeram yadvaapnoti yachchaapyutkraamteeshvaraha |
griheetvaitaani samyaati vaayurgandhaanivaashayaat || 8 ||
 
When the lord acquires a body, and when he leaves it, he takes them and departs, like the wind takes odours from their seats.
 
shareeram : body
yat : when
avaapnoti : acquires
yat : when
cha : again
api : also
utkraamti : leaves
eeshvaraha : lord
griheetvaitaani : takes them
samyaati : departs
vaayuhu : wind
gandhaan : odours
iva : like
aashayaat : seats
 
Earlier, we saw how the individual soul, the jeeva, wants to interact with Prakriti in order to exhaust its desires. In preparation to do so, it surrounds itself with the mind (which contains the desires) and the five senses. This collection of the jeeva, the mind and the senses is also known as the subtle body, because it is invisible. We can think of the subtle body as a computer file. Just as a computer file needs a computer to express itself, a subtle body needs a physical body to express itself. Whenever the timespan of one human body ends, the subtle body has to find another physical body to continue exhausting its desires.
 
Shri Krishna says that in such a situation, the subtle body, the jeeva with the mind and senses, ejects itself from the physical body and finds another body to settle in. It is similar to a international diplomat who goes from one assignment to another, taking his staff with him wherever he goes. Since the mind and senses follow the jeeva, it is referred to as Ishvara or the lord here, not to be confused with the meaning of Ishvara that has been used throughout the Gita. Once the jeeva finds a new home, it slowly starts unpacking its belongings, the mind and senses, in sequence. It is fascinating to see time-lapse videos of an embryo growing inside a mother’s womb. This is the jeeva slowly gaining its faculties, which are nothing but accumulations of additional upaadhis.
 
Imagine that a small wooden box contains a strong perfume. If the box – the seat of the perfume – is opened, the fragrance will slowly start leaving the box and fill the room. Shri Krishna uses this analogy to explain the transfer of the jeeva from one physical body to another. If we bring in the analogy of the eternal essence as space, and combine it with this analogy, we will find that they fit together perfectly. Walls, fragrance, wind, boxes – all these limitations of space are apparent, not real. They are upaadhis, apparent limitations. Space does not care whether we build 2 walls or 2 million walls. No one or nothing can limit space. There is no coming and going of the perfume in space. It is only from a worldly standpoint that the fragrance is moving from the box to the room.

Bhagavad Gita Verse 7, Chapter 15

12 Tuesday Mar 2013

Posted by in 15.7, anshaha, chapter 15 verse 7, eva, indriyaani, jeevabhootaha, jeevaloke, karshati, mama, manahashashthaani, prakritisthaani, sanaatanaha

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mamaivaansho jeevaloke jeevabhootaha sanaatanaha |
manahashashthaaneendriyaani prakritisthaani karshati || 7 ||
 
My eternal fragment, in this world of souls, becomes the individual soul. It draws itself to the mind and five senses, established in Prakriti.
 
mama : my
eva : only
anshaha : fragment
jeevaloke : in this world of souls
jeevabhootaha : becomes the individual soul
sanaatanaha : eternal
manahashashthaani : mind and five
indriyaani : senses
prakritisthaani : established in Prakriti
karshati : draws itself
 
So far, we saw the state of the select few individuals who strive for liberation. Now Shri Krishna summarizes the state of the jeevas, the individual souls who are stuck in the cycle of samsaara, of birth and death. The jeeva, ignorant of its true nature which is infinite, harbours selfish desires with the aim of removing its finitude. In order to do so, it needs to be able to contact and transact with Prakriti. The equipment needed to transact with Prakriti comprises the mind and the five senses. Therefore, the jeeva attracts or pulls these six aspects of Prakriti unto itself.
 
Before we proceed, we need to clarify one point here. The word fragment implies that the eternal essence, speaking as Ishvara, can be broken or divided into pieces. Yet, we know that the eternal essence is indivisible. To solve this confusion, we need to remind ourselves of the examples provided in the thirteenth chapter. We can try to divide space using walls, but space is indivisible. Also, we can lose the sun’s reflection when we break a pot filled with water, but nothing happens to the sun. There is no coming or going of space or of the sun. The limitations, the upaadhis such as walls and pots “as though” try to divide, but cannot do so in essence.
 
The Jnyaaneshwari provides yet another example. It describes an ascetic monk who has taken up a contemplative and solitary life in the jungle. One night he dreams that he is a householder with a wife and kids. In order to provide for his family, he has to work hard at his job to make ends meet. His job causes a great deal of stress to him. But when he wakes up from his dream, he remains the same monk, unaffected by the apparent ties of family life. The dream world is yet another upaadhi or limitation caused by ignorance of his real nature.
 
So then, the jeeva draws a mind and five senses in order to exhaust its desires. However, it still needs a physical body to transact with Prakriti. How does all this happen? We see this in the next shloka.