Category Archives: anye

Bhagavad Gita Verse 25, Chapter 13

26 Saturday Jan 2013

Posted by in 13.25, ajaanantaha, anye, anyebhyaha, atitaranti, chapter 13 verse 25, eva, evam, mrityum, shrutiparaayanaahaa, shrutvaa, te, upaasate

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anye tvevamajaanantaha shrutvaanyebhya upaasate |
tepi chaatitarantyeva mrityum shrutiparaayanaahaa || 25 ||
 
But others, not knowing this, worship what they hear from others. Those who follow what they have heard, they too overcome death.
 
anye : others
tu : but
evam : this
ajaanantaha : do not know
shrutvaa : hearing
anyebhyaha : from others
upaasate : worship
te : they
api : too
cha : and
atitaranti : overcome
eva : surely
mrityum : death
shrutiparaayanaahaa : those who follow what they hear
 
Whenever we want to learn something new, we do one of two things. We either listen to the advice of an expert, or read a book written by an expert. We study their teachings, we put their teachings into practice. Slowly, we begin to understand what they are talking about, and someday, become an expert ourselves. All this becomes possible only when we have faith in the teacher, and when we diligently follow their instructions. The forum in which we obtain knowledge through contact with knowers of that which is the ultimate reality, the “sanga” with the “sat”, is known as “satsanga”.
 
Shri Krishna says that if we are not qualified to follow any of the techniques mentioned in the previous shloka – dhyaana, saankhya or karma yoga – we need not worry. We can obtain the same result of those techniques if we find a competent guru and diligently follow the path prescribed by them. Just hearing the teaching is not enough. If the doctor gives you a list of foods to avoid eating, you will not improve your health unless you follow their instructions. Similarly, we must become “shruti paraayanaha”, uphold the teachings as the ultimate goal of our lives. Satsanga should become an integral part of our lives.
 
So then, what is the result of those who follow this path? They will be able to overcome death, in other words, they will achieve liberation. Death does not just refer to the loss of the physical body. Every time we get fascinated by the material world and rush to act with selfish desires, we forget our true nature and take on the role of a doer, an experiencer, a meritorious actor or “puntyaatmaa” or a sinner. Each time we forget our true nature as the blissful eternal essence to rush out into the world and eventually experience sorrow, we “die” as it were. So therefore, Shri Krishna says that one who simply follows the instructions of their guru diligently will overcome death.
 
In these two shlokas, Shri Krishna covered the types of spiritual techniques required to access the Purusha within. He now begins a new topic in the next shloka.

Bhagavad Gita Verse 24, Chapter 13

25 Friday Jan 2013

Posted by in 13.24, aatmaanam, aatmanaa, aatmani, anye, apare, chapter 13 verse 24, dhyaanena, karmayogena, kechit, pashyanti, saankhyena, yogena

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dhyaanenaatmani pashyanti kechidaatmaanamaatmanaa |
anye saankhyena yogena karmayogena chaapare || 24 ||
 
Some behold the self in the self by the self through meditation, others through Saankhya and yoga, and others do so through karma yoga.
 
dhyaanena : through meditation
aatmani : by the self
pashyanti : behold
kechit : some
aatmaanam : the self
aatmanaa : in the self
anye : others
saankhyena : through Saankhya
yogena : yoga
karmayogena : through karma yoga
cha : and
apare : others
 
So far, it seems like we have studied two unrelated topics in our study of the Gita. One one hand, we studied techniques such as saankhya yoga, karma yoga, dhyaana yoga or meditation and bhakti yoga as techniques to access Ishvara. One the other hand, we came across the two-fold downfall of the Purusha, through ignorance of our true nature and subsequent attachment to the gunaas or qualities. In this shloka and the next, Shri Krishna methodically connects these seemingly unrelated topics.
 
Before we are ready to remove the ignorance of our true nature, we need to deal with our attachment to the three gunaas of Prakriti. In simple terms, we need to deal with our selfish desires. The technique of dealing with our selfish desires depends upon the capability of the seeker. Shri Krishna says that the most advanced seeker has mastered the technique of dhyaana yoga or meditation. They can directly contact the eternal essence “in the self through the self”, which means that they can access the eternal essence through their intellect. This topic was covered in the sixth chapter.
 
For those who do not have mastery over meditation, saankhya yoga or the yoga of discrimination is recommended. This was the topic of the second chapter. Here, the seeker has great command over their intellect. They can constantly separate the eternal essence from the three gunas, the Purusha from Prakriti, through viveka or discrimination. “The three gunaas, sattva, rajas and tamas are objects of my perception, I am their witness, eternal and distinct from them.” This is how they think all the time. Some commentators interpret the phrase “saankhya and yoga” to include “ashtanga yoga”, which is the technique of accessing Ishvara through yogic exercises and breathing.
 
For those who cannot practise saankhya yoga or ashtanga yoga, karma yoga, the yoga of selfless action, is recommended. This was the topic of the third chapter. Most of us fit into this category. When actions are performed with the idea of dedication to Ishvara, the mind is gradually purged of selfishness. Such a pure mind becomes ready to receive and internalize the knowledge of one’s true nature described in the present chapter.
 
Now, what happens if we cannot follow any of these techniques? Shri Krishna explains the simplest technique in the next shloka.

Bhagavad Gita Verse 15, Chapter 9

10 Friday Aug 2012

Posted by in 9.15, anye, api, bahudhaa, cha, chapter 9 verse 15, ekatvena, jnyaanayagnena, maam, prithaktvena, upaasate, vishvatomukham, yajantaha

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jnyaanayagnena chaapyanye yajanto maamupaasate |
ekatvena prithaktvena bahudhaa vishvatomukham || 15 ||
 
Others, offering the sacrifice of knowledge, worship me with oneness, separateness and also multifaceted diversity.
 
jnyaanayagnena : sacrifice of knowledge
cha : and
api : also
anye : others
yajantaha : offer
maam : me
upaasate : worship
ekatvena : oneness
prithaktvena : separateness
bahudhaa : diversity
vishvatomukham : multifaceted
 
Shri Krishna radically defines our notion of Ishvara worship in this shloka. He says that recalling and remembering the infinite nature of Ishvara throughout our lives is a form of worship called jnyaana yaganya or the sacrifice of knowledge. Unlike most forms of worship, we can perform it without any effort anytime, anywhere. All we have to do is to learn to see Ishvara in everything.
 
There are several spiritual traditions that have somewhat differing notions of Ishvara’s nature. The tradition of Adi Shankaracharya, which this book tries to follow closely, views the jeeva and Ishvara as one. Acharya Ramanuja’s tradition views jeeva as a part of Ishvara. Acharya Madhva’s tradition views the jeeva and Ishvara as separate entities. Shri Krishna enumerates all of these viewpoints in this shloka, then reconciles all three by saying that all are equally valid as sacrifices of knowledge.
 
Regardless of the tradition followed, Shri Krishna urges us to continuously perform the sacrifice of knowledge so that we weaken our individuality while strengthening our faith in Ishvara. When we see more Ishvara in everything and everyone, our likes and dislikes start thinning down as well. We also begin to realize that all our joys and sorrows are tied to our actions, and so we begin to treat everything as a “prasaada” or Ishvara’s gift.
 
Shri Krishna now begins to give us pointers on where and how to see Ishvara.

Bhagavad Gita Verse 26, Chapter 4

16 Thursday Feb 2012

Posted by in 4.26, anya, anye, indriyaagnishu, indriyaani, juhvati, saiyamaagnishu, shabdaadeen, shrotraadeeni, vishyayaan

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shrotraadeeneendriyaanyanye saiyamaagnishu juhvati |
shabdaadeenvishayaananya indriyaagnishu juhvati || 26 ||

Other yogis offer hearing and other senses into the sacrificial flame of self-restraint. Yet others offer sense objects into the sacrificial flame of the senses.

shrotraadeeni : hearing and other
indriyaani : senses
anye : others
saiyamaagnishu : flame in the form of self-restraint
juhvati : offer
shabdaadeen : speech and other
vishayaan : sense objects
anya : yet others
indriyaagnishu : flame in the form of senses
juhvati : offer

Two more practical yajnyas are highlighted in this shloka by Shri Krishna. In the first yajyna, we use our discrimination to limit the activities of our senses. Symbolically, self control is like the fire to which the senses are offered.

The world comprises both good and bad influences. Our senses are exposed to thousands of such influences each day. If we keep senses open all the time without proper discrimination, so many negative influences would enter that it would take a lifetime to clean them up. Therefore, in this yajnya, we exercise our discretion over what we see, eat and hear everyday. Such withdrawal of energy from the senses is called pratyaahaara. It is the fourth “limb” or aspect of yoga in the tradition of Patanjali, the first three being yama (restraint), niyama (positive restraint, covered in a later shloka) and aasana (steadying the body).

The Ramaayana illustrates this very well with the example of Raavana and Dasharatha. Raavana’s ten heads are representative of the ten senses (5 sense organs + 5 organs of action). He was under such influence of his senses, he used them so much for enjoyment that they became ten heads. Conversely, Dasharatha exerted such control over his senses that they led him to his destination like a chariot (ratha).

The second yagnya is a more sophisticated version of the first yagnya. Instead of offering the senses to the fire of self restraint, the objects themselves, or more accurately, the notion of an object is sacrificed. We had come across the example of a gold jeweller who is only interested in the weight of the jewellery, regardless of how beautiful the ornament is. Similarly, advanced yogis sacrifice the notion that they are living in the world of objects. They recognize that objects are nothing but configurations of the same three cosmic forces: sattva, rajas and tamas. Like the jeweller, they “melt” the object so that it no longer draws their self outward.

Bhagavad Gita Verse 9, Chapter 1

22 Monday Aug 2011

Posted by in anye, arthe, bahavaha, cha, chapter 1 verse 9, jeevitaaha, mad, naanaa, prahaaranaaha, sarve, shastra, shooraha, tyakta, vishaaradaaha, yuddha

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anye cha bahavaha shoora madarthe tyaktkajeevitaaha |
naanaashastrapraharanaaha sarve yuddhavishaaradaaha || 9 ||
 
In addition to our commanders, we also have several other brave warriors who have vowed to give up their life for me. These warriors are well versed in deploying weapons, and are proficient in the art of battle.
 
anye: besides these
bahavaha: several
shooraha: brave warriors (who have)
mad-arthe: for me
tyakta-jeevitaaha: giving up their desire to live
cha: and
naanaa-shastra-prahaaranaaha: versed in the deployment of many weapons
sarve: (also) all of them
yuddha-vishaaradaaha: proficient in the art of war
 
Duryodhana naively tried to impress Drona by glorifying his army. In doing so, his ego resurfaced again, which is evidenced by his self-aggrandizing statements like “they will give up their life for me”. He probably was trying to convince (or delude) himself that his army is poised to win the battle.
 
The tendency of the ego to consider something “mine” is called mamataa in Sanskrit. Mamataa literally means “mine-making” or “mine-ness”. This is yet another means for the ego to strengthen itself through possessions.
 
Here’s an interesting exercise. Take something that you know for sure is “yours”. Now deeply examine it. Is it really yours? For example, say you own a house. On what basis do you consider it yours? Most probably, it’s a legal document that the government issues to you. Well, what happens if that government no longer exists? Or, more likely, what happens if the government grabs that land from you because it possesses some precious natural resources? Is the relationship between you and the house “real”?
 
Footnotes
1. Astra denotes weapons that are thrown, and shastra denotes weapons that are hand-held