Category Archives: aham

Bhagavad Gita Verse 31, Chapter 10

01 Monday Oct 2012

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pavanaha pavataamasmi raamaha shashtrabhritaamaham |
jhashaanaam makarashachaasmi strotasaamasmi jaahnavee || 31 ||
 
Among the purifiers I am the wind and among the weapon wielders I am Raama. Among the sea creatures I am the crocodile and among the rivers I am Gangaa.
 
pavanaha : wind
pavataam : among the purifiers
asmi : I am
raamaha : Raama
shashtrabhritaam : among the weapon wielders
aham : I am
jhashaanaam : sea creatures
makaraha : crocodile
cha : and
asmi : I am
strotasaam : among the rivers
asmi : I am
jaahnavee : Gangaa
 
Shri Krishna begins this shloka with the topic of purification. He says that wind is the foremost expression of Ishvara among all of the purifiers in the world. We know this from experience. Deep inhalation and exhalation removes several toxins from the body. If a room has been locked for a long time, the first thing we do is to open the window.
 
Lord Raama is also known as “Kodanda Paani”, the wielder of weapons. Among all of the weapon wielders in the world, Lord Raama is the foremost. This is because although he was adept at wielding several types of weapons, he only used them as a last resort when no other methods of diplomacy worked. In the Raamayana, we can see numerous instances when he killed Rakshasaas after they did not heed his warning.
 
Now, just like we saw power and majesty in the Lion, we see power and majesty in the giant whale and the crocodile. “Makara” refers either to crocodile or the giant whale. Both of these are powerful sea creatures. Shri Krishna says that among the sea creatures, Ishvara’s foremost expression is the Makara.
 
Among the rivers, Ishvara is Jaahnavi or Gangaa. Jaahnavi refers to the daughter of sage Jahnu. It is said that the Gangaa’s turbulent waters disturbed the meditation of sage Jahnu. Angered, he drank her, and only released her when the gods prayed to him. Furthermore, knowledge, just like the river Gangaa, flows from a higher plane to a lower plane, and is perennial. Also, knowledge purifies, just like a river purifies.
 
So whenever we feel the wind, when we see weapons used justly, when we behold the giant whale or the mighty river, we should know that all these are Ishvara’s manifestations.

Bhagavad Gita Verse 30, Chapter 10

30 Sunday Sep 2012

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prahlaadashchaasmi daityaanaam kaalaha kalayataamaham |
mrigaanaam cha mrigendroham vainateyascha pakshinaam || 30 ||
 
Among the demons I am Prahalaad and among the systems of counting I am time. Among animals I am the lion and among the birds I am Vainateya.
 
prahlaadaha : Prahalaad
cha : and
asmi : I am
daityaanaam : among the demons
kaalaha : time
kalayataam : among the systems of counting
aham : I am
mrigaanaam : among the animals
cha : and
mrigendraha : lion
aham : I am
vainateyaha : Vainateya
cha : and
pakshinaam : among the birds
 
The story of Prahalaad is found in the Srimad Bhaagavatam. Son of the demon-king Hiranyakashipu, he was an ardent devotee of Lord Naaraayana. So firm was his devotion that Lord Naaraayana appeared in the form of the half lion half man Narasimha to save Prahalaad from the atrocities committed by his father. Praising the strength of devotion, Shri Krishna says that Ishvara is found in Prahalaad among demons. Also, it drives home the message that we can change our destiny no matter what kind of family we are born into.
 
Next, Shri Krishna takes up the systems of counting. Even today there are various forms of such systems including the metric system, the imperial system and so on. The most accurate system, however, is that of time. Everything and everyone in the universe is under the influence of time and cannot escape its impact. So among the counting systems, Ishvara’s foremost expression is that of time.
 
For those of us who have seen a lion up close, it is no surprise that Shri Krishna finds the lion as prominent among the animals. The king of the jungle is magnificent even if found in a cage. His roar subdues animals that are much larger than he is. Among the birds, it is Vainateya, also known as Garuda the eagle, who is Ishvara’s finest expression. Garuda was the son of sage Kashyapa and Vinata. He is Lord Vishnu’s mount, emanating the Vedas from his wings as he flies.
 
So whenever we see someone succeeding despite their weaknesses, when we observe the passage of time, whenever we see animals or birds, we should remember that everything is Ishvara only.

Bhagavad Gita Verse 29, Chapter 10

29 Saturday Sep 2012

Posted by in 10.29, aham, anantaha, aryamaa, asmi, cha, chapter 10 verse 29, naagaanaam, pitrunaam, samyataamaham, varunaha, yaadasaam, yamaha

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anantashchaasmi naagaanaam varuno yaadasaamaham |
pitrunaamaryamaa chaasmi yamaha samyataamaham || 29 ||
 
Among the water snakes I am Ananta and among the marine beings I am Varuna. Among the Pitrs I am Aryamaa and among the controllers I am Yama.
 
anantaha : Ananta
cha : and
asmi : I am
naagaanaam : among the water snakes
varunaha : Varuna
yaadasaam : marine beings
aham : I am
pitrunaam : among the Pitrs
aryamaa : Aryamaa
cha : and
asmi : I am
yamaha : Yama
samyataamaham : among the controllers
 
In the previous shloka, Shri Krishna spoke about Ishvara’s expressions among snakes that live on land. Here, he says that among the snakes that live in water, Ishvara’s foremost expressions is Ananta. Also known as Aadishesha, he is depicted with a thousand heads, each head singing the glory of Lord Vishnu, who rests on Aadishesha’s coils. His name comes from the Sanskrit root “sis” meaning “that which remains”, because Aadishesha remains unaffected after the dissolution of the universe.
 
Next, we encounter the world of marine dwelling beings or “Yaadas”. Among these, Shri Krishna says that Ishvara is Lord Varuna, the king of the ocean. He is mentioned as part of the daily prayer ritual known as Sandhyavandanam. Symbolically, “yaadas” refers the to divinity prevalent in any seemingly inert object. Recognizing the divinity in everything, the Indian tradition encourages worship of the Tulsi leaf, of trees, of the earth and so on.
 
Pitra loka is the realm of the manes or ancestor gods. The seven primary manes are Kavyavaha, Anala, Soma, Yama, Aryama, Agnisvatta and Barhisat. Among these, Shri Krishna says that Ishvara is Aryaman, the chief of the manes. Ishvara is also Lord Yama among all the controllers. This is because he is also the lord of justice, using the ultimate punishment o death to maintain order and harmony in the universe.

Bhagavad Gita Verse 28, Chapter 10

28 Friday Sep 2012

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aayudhaanaamaham vajram dhenoonaamasmi kaamadhuk |
prajanashchaasmi kandarpaha sarpaanaamasmi vaasukihi || 28 ||
 
Among the weapons, I am Vajra and among cows I am Kaamadhenu. Among the creative powers I am Kandarpa and among the snakes I am Vaasuki.
 
aayudhaanaam : among the weapons
aham : I am
vajram : Vajra
dhenoonaam : among cows
asmi : I am
kaamadhuk : Kaamadhenu
prajanaha : among the creative powers
cha : and
asmi : I am
kandarpaha : Kandarpa
sarpaanaam : among the snakes
asmi : I am
vaasukihi : Vaasuki
 
The Srimad Bhagavatam recounts the story of the demon Vritraasura who was created to kill all the deities. When their weapons were rendered powerless, they approached sage Dadhichi for help. Dadhichi, without any hesitation, offered to give his bones to the deities so that they could create Varja, the thunderbolt weapon of Lord Indra. Shri Krishna says that Ishvara is Vajra among the weapons, because it is powered by austerity and penance.
 
In the Puraanas, Kaamadhenu is a cow that has the ability to fulfill any desire that she is approached with. Even a normal cow has the ability to provide milk to a fanily in need, Symbolically, Kaamadhenu represents our mind because it can generate all kinds of thoughts, good or bad, out of thin air. Shri Krishna says that Ishvara expresses himself as Kaamadhenu.
 
Now, our mind has the ability to generate desires that prompt us to act. Kandarpa referes to Kaama deva, the lord of desire. Desires are the seed of creativity because without desire, there will be no creation. As we have seen so far, the Gita does not condemn desire as long as it falls within the purview of dharma or righteousness. So then, Ishvara manifests through those desires that are in line with dharma or righteousness.
 
Vaasuki is the king of snakes and is seen coiled around the neck of Lord Shiva. He symbolizes our ego or ahankaara, our sense of “I”. If we are able to tame our ego, then it becomes an ornament, as in the case of Lord Shiva. If we cannot tame it, it becomes dangerous and can strike us when we least expect it, by causing strong feeling of superiority or inferiority as an example. So Shri Krishna says that Vaasuki is Ishvara’s expression among all the snakes.
 
So whenever we see someone devote their life towards a selfless cause, when our mind generates positive thoughts, when our desires are righteous and our ego is in check, we should realize that all this is Ishvara’s expression.

Bhagavad Gita Verse 25, Chapter 10

25 Tuesday Sep 2012

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maharsheenaam bhriguraham giraamasmyekamaksharam |
yajnyaanaam japayajnyosmi sthaavaraanaam himaalayaha || 25 ||
 
Among the great sages I am Bhrigu, among spoken words I am the one letter (Om). Among the sacrificial rituals I am the ritual of japa, and among the immovable objects I am the Himalayas.
 
maharsheenaam : among the great sages
bhriguhu : Bhrigu
aham : I am
giraam : among spoken words
asmi : I am
ekam : the one
aksharam : letter
yajnyaanaam : among the sacrificial rituals
japayajnyaha : ritual of japa
asmi : I am
sthaavaraanaam : among the immovable objects
himaalayaha : Himalayas
 
Shri Krishna considers the great sage Bhrigu, the foremost among the great sages. as Ishvara’s manifestation. Bhrigu is one of the seven sages or the Sapta Rishis that were willed into existence by Lord Brahma at the beginning of creation.
 
It is said that Bhrigu wanted to test who is the most patient among the holy trinity of Brahma, Vishnu and Shiva. Bhrigu tested Brahma and Shiva and was not pleased. When he went to visit Vishnu, Vishnu was taking a nap and did not notice Bhrigu enter. Angry with this, Bhrigu kicked Vishnu on the chest. Vishnu woke up from his nap and asked Bhrigu whether his foot was hurt, instead of getting angry at just been kicked. Bhrigu then decided that Vishnu was the most patient among the trinity.
 
Next, Shri Krishna says that among all the utterances or spoken words, the word Om, made up of just one letter, is the foremost. The entire Mandukya Upanishad describes the glory of the word Om in great detail, and uses Om as a method to achieve liberation.
 
In Indian culture, there are several rituals for appeasing various deities. Shri Krishna says that the act of chanting a mantra, also known as japa, is the foremost ritual possible. This is because most other rituals require wealth for procurement of materials, lot of time as well as knowledge of the right procedures and mantras. The ritual of japa is easy because it does not have such requirements. It can also be performed by someone who may not be physically fit or bedridden.
 
The Himalayas, the “abode of snow”, is the highest and most massive mountain system in the world. It comprises a 2400 km span of land with peaks ranging as high as 8000 metres. Shri Krishna says that among the immobile objects in the world, the Himalayas are the most prominent manifestation of Ishvara.

Bhagavad Gita Verse 24, Chapter 10

24 Monday Sep 2012

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purodhasaam cha mukhyam maam viddhi paartha brihaspatim |
senaaneenaamaham skandaha sarasaamasmi saagaraha || 24 ||
 
Among the spiritual teachers, know me as Brihaspati the foremost, O Paartha. Among the military commanders I am Skanda, and among water bodies I am the ocean.
 
purodhasaam : among the spiritual teachers
cha : and
mukhyam : foremost
maam : me
viddhi : know
paartha : O Paartha
brihaspatim : Brihaspati
senaaneenaam : among the military commanders
aham : I am
skandaha : Skanda
sarasaam : among water bodies
asmi : I am
saagaraha : the ocean
 
Further enumerating Ishvara’s expressions, Shri Krishna says that Ishvara is expressed as Brihaspati, who is the foremost among the spiritual teachers and the priests of the deities. Brihaspati is described in the Puraanaas as the “purodha” or guru of Indra, who is the king of all the deities. He was the son of Sage Angiras, one of the seven original rishis or Sapta-Rishis. His counterpart in the world of the demons or Asuras was Sage Shukrachaarya.
 
Next, Shri Krishna says that Isvara is expressed through Skanda, the most powerful army commander in the world. Skanda, also known as Kaartikeya, is the son of Lord Shiva. He is described as having six faces and twelve arms. When the army of the deities began the war to kill the asura named Taraka, a celestial voice proclaimed that victory could be possible only if Skanda was made army commander.
 
The earth is filled with several water bodies, ranging from tiny rain puddles to lakes that are visible from outer space. But the most expansive body of water is the ocean. Some estimates suggest that there is 1260 million trillion litres of water on planet earth. On average, the ocean is around 1 kilometer deep and can go to 11 kilometers in some places. The ocean sustains life on this earth and is home to thousands of species. This vast and awe-inspiring ocean is one of the most powerful expressions of Ishvara.
 
With this in mind, we should be able to see Ishvara in our teachers, in military prowess used for just means, and when we drink water.

Bhagavad Gita Verse 21, Chapter 10

21 Friday Sep 2012

Posted by in 10.21, aadityaanaam, aham, anshumaan, asmi, chapter 10 verse 21 shashee : moon, jyotishaam, mareechihi, marutaam, nakshatraanaam, ravihi, vishnuhu

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aadityaanaamaham vishnurjyotishaam raviranshumaan |
mareechirmarutaamasmi nakshatraanaamaham shashee || 21 ||
 
Among the Aadityaas I am Vishnu, among the bright objects I am the radiant sun, among the Marutas I am Mareechi, among the stars I am the moon.
 
aadityaanaam : among the Aaadityaas
aham : I
vishnuhu : Vishnu
jyotishaam : among the bright objects
ravihi : sun
anshumaan : radiant
mareechihi : Mareechi
marutaam : among the Marutas
asmi : am
nakshatraanaam : among the stars
aham : I
shashee : moon
 
Shri Krishna begins enumerating Ishvara’s expressions in this shloka. He begins by saying that among the Aadityaas or the sons of Aditi, he is Vishnu. The twelve sons of Aditi were Dhaataa, Mitra, Aryamaa, Rudra, Varuna, Soorya, Bhaga, Vivasvaan, Poosha, Savitaa, Tvashtaa and Vishnu. Vishnu also refers to the Vaamana avatar.
 
Next, Shri Krishna says that Ishvara is “Ravi”, the sun, among all the bright objects in the universe. He uses the word “anshumaan” meaning radiant to describe the sun. So whenever we see the brilliance of the sun, our mind should immediately go towards the might of Ishvara that is shining through the sun. And just like Ishvara’s luminosity is present in the sun during the day, it is present in the moon during the night.
 
There is an episode in the Sunder Kand of the Tulsi Ramayana where Lord Hanumaan was captured bound with ropes in Lanka. It is said that there are forty nine types of wind deities known as Marutas. Hanumaan was the son of the lord of wind, Vayu. When all forty nine types of winds began to blow, he untied himself of all the ropes and flew from building to building, burning each one with his flaming tail. Shri Krishna says that Mareechi, the prominent among the Marutas, is Ishvara’s expression.
 
With these expressions in our mind, we will never be disconnected from Ishvara. In the day, we can look at the sun – it is Ishvara. When the winds blow, it is Ishvara. In the night, the moon is Ishvara.

Bhagavad Gita Verse 20, Chapter 10

20 Thursday Sep 2012

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ahamaatmaa gudaakesha sarvabhootaashayastithaha |
ahamaadishcha madhyam cha bhootaanaamanta eva cha || 20 ||
 
I am the self, established in the hearts of all beings, O Gudakesha. I am the beginning, middle and also the end of all beings.
 
aham : I
aatmaa : self
gudaakesha : O Gudakesha
sarvabhoota : all beings
aashaya : heart
stithaha : established
aham : I
aadihi : beginning
madhyam : middle
cha : and
bhootaanaam : of the beings
anta : end
eva : also
 
Addressing Arjuna as Gudaakesha, the conqueror of sleep, Shri Krishna begins to describe the 72 expressions of vibhootis of Ishvara from this shloka onwards. He lists the two most important ones first. He says that Ishvara is the self, the “I” that is in the hearts of every being in the universe. Ishvara is also the start, middle and end of all beings in the universe.
 
So what exactly does “self” mean? Let us try to understand its opposite meaning first. When we treat a thing or a person as something different from us, something external to us, then we are creating a subject-object relationship where the subject is our “I” and the object is “him” or “her”.
 
For instance, if we take an acquaintance out to dinner, for example, we may ask him to pay his bill separately. There is a sense of separateness between us and the acquaintance. Separating, externalizing, objectifying – all this is the opposite of self-hood.
 
But if we take our spouse or our child to dinner, we don’t even think twice to pay for their dinner. This is because we do not consider a spouse or a child different or external to us. The sense of self-hood is greater here than with a stranger or with an acquaintance. Shri Krishna says that when this sense of selfhood expresses itself in our hearts, we should know that it is Ishvara’s primary expression. If we can remember this constantly, if we can treat everything and every one as no different than ourselves, we do not have to remember any other expression of Ishvara. We are done.
 
So what is the practical implication of understanding Ishvara in this manner? Our sense of I-ness and my-ness automatically drops. There will be nothing in us that asserts “my will”, “my plan”, “my thinking”, “I am going to do this” and so on. It will all become Ishvara’s will, Ishvara’s plan, Ishvara’s thinking, Ishvara’s doing. All worries and anxieties will disappear because the “I” who worries is no longer present.
 
If we are not able to comprehend Ishvara as our own self, then Shri Krishna provides another expression of Ishvara. He says that we should think of Ishvara as the one who creates, sustains and dissolves all the names and forms in the universe, just like the ocean creates, sustains and dissolves all waves. If we can think in this manner, Ishvara becomes all-pervading, ever present at all times.
 
Now, thinking Ishvara as the self, or as the beginning, middle and end of all beings, is difficult when we are beginners. For most of us, it is easier to see Ishvara in tangible people and objects. We will see those types of expressions in the following shlokas.

Bhagavad Gita Verse 17, Chapter 10

17 Monday Sep 2012

Posted by in 10.17, aham, asi, bhaaveshu, bhagavan, cha, chapter 10 verse 17, chintyaha, katham, keshu, mayaa, parichintayan, sadaa, tvaam, vidyaam, yogin

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katham vidyaamaham yogimstvaam sadaa parichintayan |
keshu keshu cha bhaaveshu chintyosi bhagavanmayaa || 17 ||
 
O Yogin, how shall I know you by remaining constantly engrossed in meditation? And O Lord, by which expressions are you to be meditated upon by me?
 
katham : how
vidyaam : shall know
aham : I
yogin : O yogin
tvaam : your
sadaa : constantly
parichintayan : engrossed in meditation
keshu : by which
cha : and
bhaaveshu : expressions
chintyaha : meditated upon
asi : can
bhagavan : O lord
mayaa : by me
 
Arjuna, having heard just a sample of Ishvara’s expressions, was not satisfied with what he had heard. He wanted to know the technique by which he could constantly be reminded of Ishvara, and consequently, remain established in the contemplation of Ishvara. That is why in this shloka, Arjuna asked Shri Krishna to reveal more of his expressions.
 
When we wake up in the morning, we probably get five to ten minutes, at most, of a calm mind. Then, when our daily routine starts, our mind takes over and we are pulled into a rollercoaster ride of worry and sorrow. In the midst of all this it is difficult to bring in a divine thought for a minute, let alone contemplate on Ishvara constantly. Addressing Shri Krishna as Yogin, one who has the power of sovereignty, Arjuna asked him for a solution to overcome this predicament.
 
Furthermore, if we were told once that Ishvara is the cause of everything, and we are able to hold on to that fact, we need not have to worry about forgetting Ishvara. But because of our conditioning that has built up over a long period of time, and because of our ego – our sense that “I do everything” – is so strong, we need more support to counter that conditioning. We need a step-by-step approach, a list of Ishvara’s expressions, just like kids have to be told that a TV, a radio, a computer, all operate using electricity.
 
Now, if such a list of Ishvara’s expressions is needed, it cannot be terse and brief. It needs to be detailed. This is what Arjuna requests in the next shloka.

Bhagavad Gita Verse 11, Chapter 10

11 Tuesday Sep 2012

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teshaamevaanukampaarthamahamajnyaanajam tamaha |
naashayaamyaatmabhaavastho jnaanadeepena bhaasvataa || 11 ||
 
For those, only out of compassion, I dispel darkness residing in their hearts, born of ignorance, by lighting the brilliant lamp of knowledge.
 
teshaam : for those people
eva : only
anukampaartham : out of compassion
aham : I
ajnyaanajam : born of ignorance
tamaha : darkness
naashayaami : I dispel
aatmabhaavasthaha : residing in their hearts
jnaanadeepena : lamp of knowledge
bhaasvataa : brilliant
 
Shri Krishna paints a beautiful picture to illustrate Ishvara’s grace that was explained in the previous shloka. Like a lamp that is lit to dispel darkness, Ishvara, out of sheer compassion, ignites the yoga of intellect which removes ignorance from the hearts of serious devotees.
 
The renowned Shankaraachaarya has elaborated upon this illustration in his Gita commentary. His illustration is comprised of the lamp with a lamp holder, wick, and oil. The lamp holder is the quality of vairagya or dispassion, the wick is brahmacharya or continence and the oil is prasaada buddhi or the willingness to accept everything in life as Ishvara’s blessing. The lamp is nourished by a gentle breeze in the form of constant devotion to Ishvara, but can be extinguished by an impure mind containing strong likes and dislikes.
 
With these two shlokas, Shri Krishna summarizes the path of the bhakti marga or devotional means to attain Ishvara. In bhakti, Ishvara’s grace is emphasized rather than individual effort. In the Indian tradition this is pictorially depicted by comparing a monkey with a cat. In “markatanyaaya”, the method of the monkey, a baby monkey has to hang on to its mother with its own effort. But in “marjalanyaaya”, the method of the cat, a kitten does not have to do anything because its mother holds her by its neck.
 
Likewise, Ishvara takes care of his devotees. He will ensure that their material needs are taken care of. But more importantly, he will ensure that all our ignorance is destroyed and that we are educated spiritually. This is in contrast with other paths to Ishvara that require significant self effort. There is no need to roll any beads or sit in any postures. All that is required is surrender.
 
With these words, Shri Krishna stopped speaking and Arjuna, excited by the topic, started praising him.