Category Archives: akhilam

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 29, Chapter 7

25 Monday Jun 2012

Posted by in 7.29, adhyaatmam, akhilam, ashritya, brahma, cha, chapter 7 verse 29, jaraa, karma, kritsnam, maam, marana, mokshaaya, tat, te, viduhu, yatanti, ye

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jaraamaranamokshaaya maamashritya yatanti ye |
te brahma tadviduhu kritsnamadhyaatmam karma chaakhilam || 29 ||
 
Those who strive for liberation from old age and death seeking my refuge, they know “brahman” as well as “adhyaatma” and “karma” completely.
 
jaraa : old age
marana : death
mokshaaya : for liberation from
maam : my
ashritya : taken refuge
yatanti : strive
ye : those who
te : they
brahma : brahman
tat : that
viduhu : know
kritsnam : completely
adhyaatmam : adhyaatma
karma : karma
cha : and
akhilam : entire
 
As a prelude to the eighth chapter, Shri Krishna introduces a series of technical terms that a devotee needs to know the meaning of in order to gain access to Ishvara. The terms are listed in this shloka and the next shloka, whereas the meaning of the terms is explained in the beginning of the eighth chapter.
 
Who exactly is this devotee? Shri Krishna says that it is that devotee who is striving. In other words, he is performing karma yoga for purification of his mind and intellect, and has become ready for meditation. But this devotee is not driven by blind faith. He is a jnyaani or wise devotee.
 
So now, what should the wise devotee have knowledge of? Three technical terms are mentioned in this shloka : brahman, adhyaatma and karma. Some more terms will be added in the next and last shloka of the seventh chapter.

Bhagavad Gita Verse 33, Chapter 4

23 Thursday Feb 2012

Posted by in 4.33, akhilam, dravyamayaat, jnayana, jnyaane, karma, paartha, parantapa, parisamaapyate, sarvam, shreyaan, yagnaha, yajnyaat

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shreyaandravyamayaadyajnyaanjnyaanayagnaha parantapa |
sarvam karmaakhilam paartha jnyaane parisamaapyate || 33 ||

Superior to sacrifice of materials is the sacrifice of knowledge, O scorcher of foes. All actions completely culminate in knowledge, O Paartha.

shreyaan : superior
dravyamayaat : material oriented
yajnyaat : sacrifice
jnyaana-yagnaha : knowledge sacrifice
parantapa : O scorcher of foes
sarvam : all
karma : actions
akhilam : completely
paartha : O Paartha
jnyaane : knowledge
parisamaapyate : culminate

Having pointed out the defect of finitude in the wide range of yajnyaas, Shri Krishna praises jnyaana yajnya or the sacrifice of knowledge. Another interpretation, but on similar lines, is that the yajnya of knowledge is the only one that leads us to the path of shreyas or bliss, rather than the path of preyas or the pleasant.

We learned about the sacrifice of knowledge in an earlier shloka. In this yajnya, we go through three steps to acquire the right understanding and knowledge through study of the scriptures: shravana, manana, nidhidhyaasana. Shravana is listening with complete attention. Manana is deep contemplation on the teachings. Nidhidhyaasana is internalizing the teachings through concentration and meditation.

So why is the sacrifice of knowledge better than the other sacrifices? Shri Krishna offers the answer in the second line of the shloka. He says that all actions culminate in knowledge. If we add the context of karmayoga to this sentence, the meaning becomes : all selfishness that motivates actions completely ends in the realization of infinitude. It is like a river that stops flowing when it reaches, or realizes, the ocean.

Let’s dig into this a little deeper. What does it mean to end selfishness? It means that the notion of doership and enjoyership ends. No more does one think “I am doing this” and “I have obtained the result”. Furthermore, this knowledge is permanent. It is not a finite material object like the result of any other yajnya like material yajnya and so on.

Therefore, when we truly understand this highest knowledge that everything is the eternal essence, we identify with infinite and permanent, thereby ending our sense of finitude. Once that happens, we continue performing all our actions. However, all selfish motives behind those actions will have completely vanished.