Author Archives: skr_2011

Bhagavad Gita Verse 4, Chapter 18

24 Friday May 2013

Posted by in 18.4, bharatasattama, chapter 18 verse 4, me, nishchayam, purushavyaaghra, samprakeertitaha, shrunu, tatra, trividhaha, tyaagaha, tyaage

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nishchayam shrunu me tatra tyaage bharatasattama |
tyaago hi purushavyaaghra trividhaha samprakeertitaha || 4 ||
 
Hear from me the truth on this issue of giving up, O foremost among Bharataas. For giving up, O foremost among men, has been declared to be of three types.
 
nishchayam : truth
shrunu : hear
me : my
tatra : on this issue
tyaage : giving up
bharatasattama : foremost among Bharataas
tyaagaha : giving up
hi : for
purushavyaaghra : foremost among men
trividhaha : three types
samprakeertitaha : declared
 
After listing differing viewpoints on the topic of karma yoga, Shri Krishna proceeds to provide the correct understanding to Arjuna. Before we delve into Shri Krishna’s answer, let us go through the viewpoints and analyze their merits. The most extreme viewpoint from the previous shloka advocated the complete abandonment of all actions. We have already seen in earlier chapters that it is impossible for the human body to remain without performing actions for its survival. Therefore, this viewpoint is impractical and has to be rejected.
 
A less extreme viewpoint advocated the abandonment of all selfish actions. Even this is impractical since it is impossible for someone to suddenly quit performing only selfish actions and continue with the rest. So we can reject this viewpoint as well. Two other viewpoints remain. One is performing actions that are obligations towards our fellow human beings, towards Ishvara and towards ourselves. The other is to remove our attachment towards the rewards of all actions.
 
Shri Krishna begins providing his definition by first praising Arjuna for asking the clarifying question, since it gives an opportunity to summarize the teaching of karma yoga for all future students of the Gita. Arjuna gets two wonderful titles from Shri Krishna, bhratasattama and purushavyaagraha. Shri Krishna also indicates that he will classify tyaaga or giving up actions into three types, saattvic raajasic and taamasic. In fact, a major portion of this chapter will continue this theme of three fold classification.

Bhagavad Gita Verse 3, Chapter 18

22 Wednesday May 2013

Posted by in 18.3, apare, chapter 18 verse 3, doshavat, eke, iti, karma, maneeshinaha, na, praahuhu, tyaajyam, yajnyadaanatapahakarma

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tyaajyam doshavadityeke karma praahurmaneeshinaha |
yajnyadaanatapahakarma na tyaajyamiti chaapare || 3 ||
 
Actions, being fault filled, should be given up, many contemplative people say this. Others say that actions of sacrifice, charity and penance should not be given up.
 
tyaajyam : give up
doshavat : fault filled
iti : in this manner
eke : many
karma : actions
praahuhu : say
maneeshinaha : contemplative people
yajnyadaanatapahakarma : actions of sacrifice, charity and penance
na : not
tyaajyam : give up
iti : in this manner
cha : and
apare : others
 
In the previous shloka, Shri Krishna shared two prevailing views on the topic of karma yoga. The first view is that one should give up all kaamya karmas, all desire prompted actions. Any action that is undertaken for a personal reward is a desire prompted action. The second view is that one should give up the rewards of all types of actions, including kaamya karmas and nitya karmas or duties. Giving up does not mean physically giving up the reward. It means giving up the attachment to the reward in our mind.
 
Before sharing his definition of karma yoga, Shri Krishna describes two other viewpoints on karma yoga. He says that maneeshees, those who have a contemplative bent of mind, advise that it is futile to undertake any action, because all actions are filled with some fault or the other. They are of the opinion that any action, no matter how small, eventually grows in size, binds us and makes us dance to its tune. Such people prefer to lead a life of monkhood and spend their time immersed in thinking and contemplation.
 
The fourth viewpoint on karmayoga advocates similar but less radical approach than the prior viewpoint. It narrows the scope of actions to just three: sacrifice, charity and penance. In other words, you have to fulfill your obligations towards Ishvara, your fellow human beings, and to yourself. So then, what actions are left out here? This viewpoint does not sanction the performance of actions with regards to our profession, our career and so on. It assumes that one can live without earning a livelihood.

Bhagavad Gita Verse 2, Chapter 18

21 Tuesday May 2013

Posted by in 18.2, chapter 18 verse 2, kaamyaanaam, karmanaaam, kavayaha, nyaasam, praahuhu, sannyaasam, sarvakarmaphalatyaagam, tyaagam, vichakshanaahaa, viduhu

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Shree Bhagavaan uvaacha:
kaamyaanaam karmanaaam nyaasam sannyaasam kavayo viduhu |
sarvakarmaphalatyaagam praahustyaagam vichakshanaahaa || 2 ||
 
Shree Bhagavaan said:
Sages understand sannyaasa to be the giving up of desire prompted actions. Giving up the rewards of all actions is tyaaga, the learned ones declare.
 
kaamyaanaam : desire prompted
karmanaaam : of actions
nyaasam : giving up
sannyaasam : sannyaasa
kavayaha : sages
viduhu : understand
sarvakarmaphalatyaagam : giving up rewards of all actions
praahuhu : declare
tyaagam : tyaaga
vichakshanaahaa : learned ones
 
Arjuna wanted to know the difference between sanyaasa and tyaaga. Shri Krishna did not answer this question directly. He wanted to answer the question in such a way that Arjuna would be able to put the answer into practical use, and not get caught in complicated semantics, something that has only academic value. It was almost as though he said – Arjuna, you don’t worry about the difference in meaning of sanyaasa and tyaaga for now. You are a warrior, a kshatriya. I will tell you what is appropriate for you such that you can advance spiritually.
 
Before we analyze Shri Krishna’s answer, let us revisit the classifications of karmas or actions. Our actions are determined by two factors: our varna or profession, and our ashrama or stage in life. Based on these two factors, we can classify our actions broadly into three types: obligatory duties or nitya karmas, desire prompted actions or kaamya karmas and prohibited actions or nishiddha karmas. Raising a family is a duty for a householder, whereas it is prohibited for a brahmachaari or student, for instance. Reckless accumulation of wealth, beyond that which is needed to support a family, is desire prompted action.
 
Now let us look at Shri Krishna’s answer. Looking at the way he answers the question, we can infer that initially, he is less concerned with the precise meaning of sanyaasa versus tyaaga, and more concerned with listing the various views on the topic of karma yoga, of how to perform actions correctly. He gives two prevailing views on the subject. The first view is that one should give up all kaamya karmas, all desire prompted actions. The second view is that one should give up the rewards of all types of actions, including kaamya karmas and nitya karmas or duties. He gives two more views on the topic in the next shloka.

Bhagavad Gita Verse 1, Chapter 18

20 Monday May 2013

Posted by in 18.1, chapter 18 verse 1, hrisheekesha, ichhaami, keshinishudana, mahaabaaho, prithak, sannyaasasya, tattvam, tyaagasya, veditum

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Arjuna uvaacha:
sannyaasasya mahaabaaho tattvamichhaami veditum |
tyaagasya cha hrisheekesha prithakkeshinishudana || 1 ||
 
Arjuna said:
O mighty armed, O Hrisheekesha, O slayer of Keshin, I wish to know the difference between sanyaasa and tyaaga.
 
sannyaasasya: sannyaasa
mahaabaaho : O mighty armed
tattvam : essence
ichhaami : I wish
veditum : know
tyaagasya : tyaaga
cha : and
hrisheekesha : O Hrisheekesha
prithak : difference
keshinishudana : slayer of Keshi
 
We now commence the eighteenth chapter, which is the final chapter of the Gita. It is the longest chapter, coming in at 78 shlokas. It is a summary of the entire Gita teaching condensed into one chapter. It addresses many topics and themes covered in the entire Gita, and ties up many loose ends as well. It is the most practical among all of the chapters, containing lessons applicable every aspect of our life. Arjuna begins this chapter with a question to Shri Krishna. He wants to know what is the difference between two terms – sannyaasa and tyaaga.
 
At a superficial level, both the terms have a common meaning which is renunciation. Arjuna probably had come across these terms being used in scriptures or chants, and wanted to know whether there was a difference. But this question is similar to his query in regards to the difference between karma yoga and jnyaana yoga in the third chapter, and the difference between karma yoga and karma sanyaasa in the fifth chapter. Broadly, he wants to know when to act and when not to act. It is a good question because the topic of karma contains many nuances that require clarification and elaboration, which are found in this chapter.
 
It is interesting to look at the three titles used by Arjuna to address Shri Krishna. Hrisheekesha is one who has conquered the senses. Mahabaaho is one who is mighty armed, one who has tremendous power and energy. Keshinisudana is one who has killed the demon Keshi, who is an enemy. Therefore, only one who has conquered the senses can gain power to destroy one’s internal and external enemies.

Summary of Bhagavad Gita Chapter 17

19 Sunday May 2013

Posted by in chapter 17, summary

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Shri Krishna ended the previous chapter with the message that our actions should be prompted by scripture, and not by our selfish desires. Arjuna, foreseeing that not many people will have access to the scriptures in the future, wanted to know about the state of those people who use faith to guide their actions instead of scriptures. Shri Krishna replied that faith comes from svabhaava, from one’s stock of past samskaaraas or impressions. In this chapters, he analyzes svabhaava through studying what food we eat, what actions we perform, and with which attitude do we perform those actions.
 
The bulk of the chapter is the analysis of food, sacrifice, charity and penance. Yajnya or sacrifice represents our duty towards Ishvara. Daana or charity represents our duty towards our fellow human beings. Tapas represents our duty towards ourselves. All of these are classified into three types: saattvic, raajasic and taamasic. Penance is broken down into three components: bodily, mental and speech. A warning against extreme and harsh penance is also given so that we do not harm ourselves or others.
 
Through this chapter, we are urged by Shri Krishna to reduce and ultimately stop raajasic and taamasic actions, and cultivate saattvic actions. This will purify our mind and make us fit for imbibing the knowledge of the eternal essence. However, even our saattvic actions may still have some defects or errors, which can be removed with the chanting of the purifier Om Tat Sat. In fact, as long as our steadfastness, our sthiti, is in Ishvara, all actions will automatically become saattvic.

Bhagavad Gita Verse 28, Chapter 17

18 Saturday May 2013

Posted by in 17.28, asat, ashraddhaya, chapter 17 verse 28, dattam, hutam, iha, kritam, no, paartha, pretya, tapaha, taptam, tat, uchyate

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ashraddhaya hutam dattam tapastaptam kritam cha yat |
asaditityuchyate paartha na cha tatpretya no iha || 28 ||
 
Whatever is sacrificed, donated or done, and whatever penance is performed, without faith, it is called asat, O Paartha. It is neither here nor after death.
 
ashraddhaya : without faith
hutam : sacrificed
dattam : donated
tapaha : penance
taptam : performed
kritam : done
cha : and
yat : whatever
asat : asat
iti : in this manner
uchyate : is called
paartha : O Paartha
na : neither
cha : and
tat : that
pretya : after death
no : nor
iha : here
 
In the previous shloka, Shri Krishna asserted that any action performed with the steadfastness in Ishvara, with constant memory and faith in Ishvara, automatically becomes a saattvic action. Furthermore, with the application of the purifier Om Tat Sat, it becomes a means towards liberation. Here, such kind of action is compared with an action that is performed without any faith or steadfastness whatsoever. Action performed without any faith is called as asat, which literally means non reality or devoid of reality.
 
In our daily life, we can immediately tell the difference between one who puts their heart and soul into their actions, and one who is just going through the motions. We ourselves have instances where we love an action so much that we put everything in it, we get lost in it, and some other actions where we are acting like mechanical machines, like robots. Shri Krishna says that any action, any sacrifice, penance or charity performed without faith, without our soul in it, becomes a worthless action. Forget liberation, it will not even yield a result here, on this earth.
 
With this shloka, Shri Krishna concludes the seventeenth chapter on the three types of faith. He says that there are three types of devotees based on the texture of their faith, and are categorized as saattvic, raajasic and taamasic. In order to make ourselves fit for liberation, we should cultivate saatvic faith and eliminate the other two types of faith. This will happen only by consuming saattvic food and performing saattvic sacrifices, charity and penance. To ensure that our saatvic actions are free of errors and defects, we should use the purifier Om Tat Sat while performing the actions.
 
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade shraddhatrayovibhaagayogo naama saptadashodhyaayaha || 15 ||

Bhagavad Gita Verse 27, Chapter 17

17 Friday May 2013

Posted by in 17.27, abhidheeyate, chapter 17 verse 27, daane, karma, sat, sthitihi, tadartheeyam, tapasi, uchyate, yajnye

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yajnye tapasi daane cha sthitihi saditi chochyate |
karma chaiva tadartheeyam sadityevaabhidheeyate || 27 ||
 
Steadfastness in sacrifice, austerity and charity is called Sat, and also, action relation to these is called Sat.
 
yajnye : sacrifice
tapasi : penance
daane : in charity
cha : and
sthitihi : steadfastness
sat : Sat
iti : in this manner
cha : and
uchyate : is called
karma : action
cha : and
eva : also
tadartheeyam : related to these
sat : Sat
iti : in this manner
eva : also
abhidheeyate : is called
 
In the concluding shlokas of this chapter, Shri Krishna described the purifying chant Om Tat Sat. Any sattvic action will be freed of defects, attachment to the action and its reward will be weakened, all notions of duality will be muted when we use this purifying chant. Now we may say that in this day and age, we may not have the time to follow the guidelines given in this chapter to make our actions and our intake sattvic. Following the guidelines in the scriptures is beyond our scope anyway.
 
As usual, Shri Krishna makes things easy for us. He says our stithi, our steadfastness is towards Ishvara, is the most important thing to pay attention to. If we take care of our steadfastness, and chant Om Tat Sat with that steadfastness, every action that we perform will become sattvic and a means towards liberation. What does sthithi or steadfastness mean? It is that which our mind is occupied the most. If we keep a notebook next to our bed, and write down the first thought that comes to mind when we wake up, we will know what our stithi is within a few days.
 
Many people say that a sport such as cricket or tennis is their life. Others say that it is their career, others say it is their family, others say it is their family and so on. It is the first thought that they wake up with in the morning. When our first thought, and also, the constant background thought throughout the day is that of Ishvara, all our actions will automatically become sattvic. We will not have to take any additional precaution or follow any other guideline. For instance, if we are in constant thought of Ishvara, we will never think of donating anything with a view to get something back in return. Action follows thought, and with the constant thought of Ishvara, actions take care of themselves.

Bhagavad Gita Verse 26, Chapter 17

16 Thursday May 2013

Posted by in 17.26, chapter 17 verse 26, karmaani, paartha, prashashte, prayujyate, saadhubhaave, sadbhaave, sat, shabdaha, tathaa, yujyate

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sadbhaave saadhubhaave cha sadityetatprayujyate |
prashashte karmaani tathaa sacchabdaha paartha yujyate || 26 ||
 
The word Sat is used in the sense of existence and goodness, and also, O Paartha, the word Sat is added in the sense of an auspicious act.
 
sadbhaave : Sat as existence
saadhubhaave : Sat as goodness
cha : and
sat : Sat
iti : in this manner
etat : this
prayujyate : used
prashashte : auspicious
karmaani : act
tathaa : also
sat : Sat
shabdaha : word
paartha : O Paartha
yujyate : added
 
The utterance of Om is used to focus our attention on the action, and the utterance of Tat is used to dedicate the actions and their reward to Ishvara. Even if we do all this, there could be a defect in the way the action is performed. We may have not followed some guidelines, or some external entity may have caused some problem which we may be unaware of. For most of us who are not well versed in the scriptures, is there an easy solution to this problem?
 
Shri Krishna says that the chanting of the word Sat during the performance of a saattvic action has the effect of removing all the errors and defects of that action. This is why words such as satkarma (good actions) and sadaachaar (good conduct) use sat as a synonym for good. But just purifying an action is not enough. The emotions, the feelings behind the action are equally important. Chanting of the word Sat has the effect of purifying our emotions as well. Words such as sadbhaava (good emotion) and sadguna (good values) illustrate this point.
 
The real meaning of the word Sat, however,is existence. It is a pointer to brahman, the eternal essence, the one reality. “Naabhaavo vidyate sataha” found in the second chapter of the Gita denotes that Sat, the eternal essence, always exists. It is always complete, without any duality. Therefore, the ultimate goal of uttering Sat is to mentally remove any notions of duality, mentally remove all the upaadhis or limitations, and merge oneself into the one reality, the one eternal essence.

Bhagavad Gita Verse 25, Chapter 17

15 Wednesday May 2013

Posted by in 17.25, anabhisandhaaya, chapter 17 verse 25, daanakriyaahaa, kriyante, mokshakaankshibhihi, phalam, tat, vividhaahaa, yajnyatapahakriyaahaa

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tadityanabhisandhaaya phalam yajnyatapahakriyaahaa |
daanakriyaashcha vividhaahaa kriyante mokshakaankshibhihi || 25 ||
 
With (chanting of) Tat, without aiming for reward, are the various acts of sacrifice, penance and charity performed by the seekers of liberation.
 
tat : Tat
iti : in this manner
anabhisandhaaya : without aiming for reward
phalam : reward
yajnyatapahakriyaahaa : acts of sacrifice and penance
daanakriyaahaa : act of charity
cha : and
vividhaahaa : various
kriyante : performed
mokshakaankshibhihi : seekers of liberation
 
Karmayoga suggests that we should perform our duties in order to exhaust all of our vaasanaas, our latent desires, so that our mind becomes pure and fit for spiritual advancement. The primary obstacle in karmayoga is attachment at two levels. We are attached to the personal reward of an action. We are also attached to the act itself. For instance, a musician may become attached to the royalties promised to him in his recording contract. He may also become attached to the unique style of music that he has developed.
 
Shri Krishna says that chanting the word “Tat” when performing any saattvic action has the effect of removing these two kinds of attachment. Tat means “that” in sanskrit. It is a pointer to the eternal essence in its transcendent aspect, also known as Ishvara. Using the word Tat, we can dedicate our actions and results to any deity that we like. The act is performed by Ishvara, therefore the reward goes to Ishvara. I am only the instrument of Ishvara. This is the attitude developed when Tat is chanted with faith.
 
How does this work? Imagine that you are going overseas for closing a business deal. If you go with attitude that you am doing this deal for yourself, then you have to take on the associated stress that comes with the deal. But if you go with attitude that you are closing the deal for your boss or your company, your stress will significantly reduce. You are just carrying out instructions given by your boss. If the deal works out, great, otherwise there will always be another opportunity.

Bhagavad Gita Verse 24, Chapter 17

14 Tuesday May 2013

Posted by in 17.24, brahmavaadinaam, chapter 17 verse 24, om, pravartante, satatam, tasmaat, udaahritya, vidhaanoktaahaa, yajnyadaanatapahakriyaahaa

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tasmaadomityudaahritya yajnyadaanatapahakriyaahaa |
pravartante vidhaanoktaahaa satatam brahmavaadinaam || 24 ||
 
Therefore, with the chanting of Om, are the acts of sacrifice, charity and penance, according to scripture, always begun by the followers of Vedas.
 
tasmaat : therefore
om : Om
iti : in this manner
udaahritya : chanting
yajnyadaanatapahakriyaahaa : acts of sacrifice, charity and penance
pravartante : begun
vidhaanoktaahaa : according to scripture
satatam : always
brahmavaadinaam : followers of Vedas
 
To connect to a website, we need its address. To call someone, we need their number. To hear a radio station, we need to tune the radio to the station’s frequency. Similarly, before we begin an action, we need to align our mind, to connect our mind, to Ishvara. We can only do so when the level of likes and dislikes, of raaga and dvesha, has been reduced to a great extent. Is there a way, a technique, by which we can quickly calm our mind down, and tone down our likes and dislikes?
 
Shri Krishna suggests that we chant Om prior to performing any sattvic action. Doing so sets up vibrations in our system that reduce our likes and dislikes, and clear our mind of selfish thoughts. Visualizing the symbol of Om while chanting it is even better. Om has been used in this manner by those who have faith in the scriptures, who are performing acts of sacrifice, penance or charity. The more frequently we begin actions with Om, the more we will bring sattva into our actions.
 
In the Jnyaneshwari, Sant Jnyaneshwar points out that Om has an additional feature. Normally, acts of sacrifice, penance and charity bind us through attachment to their results. By adding Om, also known as the Pranava, to the start of any action helps us focus on the action and weakens attachment to the result. He says that the chanting of Om while commencing an action is as valuable as a steady light in deep darkness, and as an able-bodied companion while travelling in a jungle.