Category Archives: arhasi

Bhagavad Gita Verse 24, Chapter 16

19 Friday Apr 2013

Posted by in 16.24, arhasi, chapter 16 verse 24, iha, karmam, kartum, karyaakaaryavyavasthitau, pramaanam, shaastraam, shaastravidhaanoktam, tasmaat

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tasmaachhaastraam pramaanam te karyaakaaryavyavasthitau |
jnyaatvaa shaastravidhaanoktam karmam kartumihaarhasi || 24 ||
 
Therefore, the scripture is the authority to guide you towards what is to be not and what is not. Knowing this, you should perform actions according to scripture here.
 
tasmaat : therefore
shaastraam : scripture
pramaanam : authority
te : you
karyaakaaryavyavasthitau : guide to what is to be done and what not
jnyaatvaa : knowing this
shaastravidhaanoktam : according to scripture
karmam : actions
kartum : perform
iha : here
arhasi : should
 
Shri Krishna concludes the sixteenth chapter with this shloka. He says that ultimately it is the prompter of our actions, our motivation, that determine whether we are behaving as divine entities or as devilish ones. If the prompter of our actions is selfish desire, we are heading in the wrong direction. If the prompter is scripture, we are heading in the right direction. Therefore, when in doubt, we should refer to the guidelines in the scriptures on the performance of actions.
 
A case in point is Arjuna’s fundamental question: is it right to harm another individual? A soldier of the army defending his country and a gangster shooting at a crowd are performing the same action – killing people. But the difference is the prompter of both those actions. The soldier is prompted by duty to his country, whereas the gangster is prompted by greed. Where did the soldier’s duty come from? We could say that it came from the army’s code of conduct. We could say that it come from the constitution of his country. We could say that it came from the values cultivated by his parents.
 
In all these cases, the soldier’s sense of duty came from a set of guidelines that were founded on something that was much larger than the narrow viewpoint of one individual, that kept the bigger picture in mind. This is what Shri Krishna refers to as scripture. Using the word “here” in the shloka, he reminds Arjuna that such intelligent living is only possible in a human birth, not in any other birth. Now, we come to an interesting question? Which authority, which scripture should one follow? In this day and age, how can one practically lead an intelligent life that follows a selfless set of guidelines, that follows a scripture? This intriguing question is tackled in the next chapter.
 
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade daivaasurasampadvibhaagayogo naama shodashodhyaayaha || 14 ||

Bhagavad Gita Verse 44, Chapter 11

27 Tuesday Nov 2012

Posted by in 11.44, arhasi, chapter 11 verse 44, deva, eedyam, eesham, kaayam, pitaa, pranamya, pranidhaaya, prasaadaye, priyaahaa, priyaha, putrasya, sakhaa, sakhyuhu, sodhum, tasmaat

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tasmaatpranamya pranidhaaya kaayam prasaadaye tvaamahameeshameedyam |
piteva putrasya sakheva sakhyuhu priyaha priyaayaarhasi deva sodhum || 44 ||
 
Therefore, prostrating my body, bowing down, I beg you to be pleased, O Ishvara, worthy of worship. Like a father tolerates his son, a friend his friend, a lover his beloved, so should you tolerate (me), O Lord.
 
tasmaat : therefore
pranamya : bow
pranidhaaya : prostrating
kaayam : body
prasaadaye : pleased
tvaam : you
aham : I
eesham : Ishvara
eedyam : worthy of worship
pitaa : father
eva : like
putrasya : son
sakhaa : friend
eva : like
sakhyuhu : friend
priyaha : lover
priyaahaa : beloved
arhasi : should
deva : O Lord
sodhum : tolerate
 
This shloka evokes an illustration from The Mundaka Upanishad of two birds sitting on the branch of a tree. The two birds are friends. One bird, symbolizing the human condition, is completely engrossed in enjoying the fruit of the tree. This bird doesn’t realize that it has developed an attachment to the fruit, and that the fruit will eventually become the cause of its sorrow. Similarly, we do not realize that the more we get stuck in objects, the more the objects get stuck to us. The Gita has repeatedly pointed out this theme.
 
Now, the second bird on that branch symbolizes the Ishvara principle. It does not get attached to the fruit, it simply watches the show as a passive onlooker. The first bird is so engrossed in its sense enjoyments that it never pays attention to the second bird. Like Arjuna, and like all of us, the first bird is stuck in the delusion of the material world. The moment the first bird stops its indulgence and looks at the second bird, its bondage is snapped. Without the help of this Ishvara principle, we cannot extricate ourselves from the pull of the senses. For most of us, this Ishvara principle is our teacher, our guru.
 
So through this shloka, we are instructed to completely surrender ourselves in prostration to that Ishvara principle. When Arjuna undertook a “saashtaanga namaskaara”, a total surrender of his body through prostration, he referred to SHri Krishna as his friend, recalling the illustration of the two birds who were friends. Arjuna asked for a father’s forgiveness, a friend’s forgiveness and the beloved’s forgiveness – three categories of forgiveness since he wanted all of these from Shri Krishna.

Bhagavad Gita Verse 16, Chapter 10

16 Sunday Sep 2012

Posted by in 10.16, aatma, arhasi, asheshena, chapter 10 verse 16, divyaahaa, hi, imaan, lokaan, tishthasi, tvam, vaktum, vibhootayaha, vibhootibhihi, vyaapya, yaabhihi

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vaktumarhasyasheshena divyaa hyaatmavibhootayaha |
yaabhirvibhootibhirlokaanimaanstvam vyaapya tishthasi || 16 ||
 
Only you are capable of describing your divine expressions in totality. You are established in the universes by pervading them with these expressions.
 
vaktum : describing
arhasi : you are capable
asheshena : in totality
divyaahaa : divine
hi : only
aatma : your
vibhootayaha : expressions
yaabhihi : which
vibhootibhihi : by expressions
lokaan : universes
imaan : these
tvam : you
vyaapya : by pervading
tishthasi : established
 
Arjuna, eager to know the true nature of Ishvara, now understood that Ishvara is not some third party that creates and sustains the universe by standing outside of it. To that end, he acknowledges that Ishvara is part and parcel of the universe by saying that Ishvara has established himself by pervading the entire universe with his manifestations and expressions. It is like saying that the Internet, by pervading our every activity, has established itself in our
life.
 
With this realization, Arjuna begins to request Shri Krishna to give him a detailed understanding of Ishvara’s expressions. Since Ishvara is the origin, the first cause, only Ishvara in the form of Shri Krishna is capable or competent to reveal his true nature to Arjuna.
 
For example, only a really old person who was alive during the Indian freedom struggle can reveal details to us that we may never hear about or read about anywhere else. Similarly, only Ishvara can reveal his divine opulence and glories. It is said that the Vedas, also known as “shruti”, are the mouthpiece of Ishvara. The Gita has been derived from the Vedas.
 
Arjuna, having praised Ishvara, now begins asking his question in the next shloka.

Bhagavad Gita Verse 39, Chapter 6

16 Wednesday May 2012

Posted by in arhasi, aseshataha, chapter 6 verse 39, chhettaa, chhettum, hi, krishna, me, na, samshayam, samshayasyaasya, tvadanyaha, upapadyate

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etanme samshayam krishna chhettumarhasyasheshataha |
tvadanyaha samshayasyaasya chhettaa na hyupapadyate || 39 ||
 
To dispel this doubt of mine, O Krishna, only you are worthy. For, other than you, no one is fit to dispel this doubt.
 
etat : this
me : my
samshayam : doubt
krishna : O Krishna
chhettum : dispel
arhasi : you are worthy
asheshataha : completely
tvadanyaha : other than you
samshayasyaasya : of this doubt
chhettaa : one who can dispel
na : none
hi : for
upapadyate : is fit
 
Arjuna offers one last point in his question to Shri Krishna with regards to the promise of meditation. Earlier, Arjuna wanted to know the fate of the seeker who strives hard but does not reach the state of the perfected meditator before he dies. He then added an illustration of the cloud that is helplessly scattered by winds, comparing it to a seeker who achiever neither spiritual nor material success. Arjuna makes a final point in this question by reminding Shri Krishna that only he can answer this question.
 
By now, Arjuna had come to the conclusion that Shri Krishna was something more than his friend and charioteer. In some shlokas, Shri Krishna even referred to himself as Ishvara. Only one who is beyond the material world can answer a question that transcends the material world, and that is Ishvara himself. Therefore, Arjuna found it fit to ask such a question to Shri Krishna.
 
The answer to this question is given by Shri Krishna in the upcoming shlokas. These shlokas comprise the final portion of the sixth chapter.
 

Bhagavad Gita Verse 20, Chapter 3

29 Thursday Dec 2011

Posted by in 3.20, aasthitaa, api, arhasi, chapter 3 verse 20, eva, hi, janakaadayaha, karmanaa, kartum, lokasangraham, sampshyan, samsiddhim

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karmanaiva hi samsiddhimaasthitaa janakaadayaha |
lokasangrahamevaapi sampashyankartumarhasi || 20 ||

Only through action did many like king Janaka attain perfection. So, even from the viewpoint of societal welfare should you perform action.

karmanaa : through action
eva : only
hi : also
samsiddhim : perfection
aasthitaaha : attained
janakaadayaha : many like king Janaka
lokasangraham : welfare of society
eva : only
api : even
sampashyan : with a view
kartum : action
arhasi : perform

Having provided the rationale for karmayoga, Shri Krishna began to provide examples of individuals who gained liberation through karmayoga. He wanted to demonstrate that it indeed was the right path to follow. Providing an example would also eliminate any doubt in Arjuna’s mind that karmayoga was a proven methodology, not a new invention.

The first example that Shri Krishna provided was that of king Janaka, an apt example since he was a warrior just like Arjuna. Many of us familiar with the Ramayana epic would recognize the name Janaka as the father of Sita, and the king of the Videha kingdom. But the word Janaka here is a post or a title. It refers to any king that was appointed to the throne because of his non-attachment to all material objects, even to his body. This is apparent in the word meaning of Videha which is “one who has given up identification with his body”.

Why would a kingdom appoint a king that has given up attachments? It is because someone without any attachment would make the most fair, rational and unbiased decisions in favour of the kingdom. He would not come under the sway of emotion or prejudice of any kind. Such kings were known to be excellent administrators. In addition, they were also perfect karmayogis, i.e. they were “sthitha-prajna” or men of perfect wisdom.

With this example, Shri Krishna also assured Arjuna that it was perfectly possible to attain the ultimate goal of realization, yet be working in this world. Arjuna did not need to run away from the war or his responsibilities at all.

Bhagavad Gita Verse 31, Chapter 2

30 Sunday Oct 2011

Posted by in 2.31, anyat, api, arhasi, avekhsya, cha, chapter 2 verse 31, dharmyaat, kshatiyasya, na, shreyaha, svadharmam, vidyate, vikampitum, yuddhaat

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svadharmamapi chaavekshya na vikampitumarhasi |
dharmyaaddhi yuddhaacchreyonyatkshatriyasya na vidyate || 31 ||

Furthermore, you should not be disturbed when you consider your duty, because there is no other glory for a warrior that a righteous war.

svadharmam : your duty
api : furthermore
cha : and
avekshya : consider
na : not
vikampitum : disturbed
arhasi : should
dharmyaat : righteous
hi : because
yuddhaat : than war
shreyaha : glory
anyat : any other
kshatriyasya : for a warrior
na vidyate : there is not

Shri Krishna now begins a fresh topic in these next few shlokas. He deals with the issue of svadharma, or one’s own duty. It is important to remember that although Shri Krishna has addressed these shlokas to a mighty warrior, each of us has to interpret what they mean for us.

So, what exactly is one’s duty? In this context, it is not something we have to do because someone else is forcing us, or because the so-called caste system says so.

Duty is work that one enjoys doing, has the aptitude and training for doing, and is not illegal or unethical. The practice of medicine becomes a svadharma for a doctor when he or she finds joy in the work, has completed medical training, and uses it for the betterment of society. Education becomes svadharma for students when they find joy in attending classes and studying for exams.

Note that the same person could have more than one svadharma. For example, a woman could be a mother at home, and executive at work.

One may ask, “I have the training and aptitude for my profession. I certainly do not perform any  illegal activities. But I don’t find joy in my work. It is a drudgery for me, I only do it so that I can earn a living. How do I find joy in my work?”. Shri Krishna has anticipated this question and will give us the trick for addressing this question very soon.

Let’s also understand why Shri Krishna chose to introduce the topic of svadharma right after concluding the topic of the eternal essence. As we saw earlier, most of us are not at the advanced stage of spirituality where we have the ability to perceive the eternal essence in all beings, even though we may have an abstract or theoretical understanding of it by now. We are people with professions, jobs, careers and responsibilities. We are not in a position to retire to a monastery. Most of our day is spent in work.

Knowing this, Shri Krishna is gently introducing us to a more practical method of accessing the eternal essence. In this method, we can continue to lead our daily lives and still orient ourselves to accessing that eternal essence. As a side effect of this, we will also find joy and fulfillment in our work.

Bhagavad Gita Verse 30, Chapter 2

28 Friday Oct 2011

Posted by in 2.30, arhasi, avadhyaya, ayam, bhaarata, bhootani, chapter 2 verse 30, dehe, dehi, nityam, sarvaani, sarvasya, shochitum, tasmaat, tvam

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dehi nityamavadhyooyam dehe sarvasya bhaarata |
tasmaatsarvaani bhootani na tvam shochitumarhasi || 30 ||

This eternal and imperishable body-dweller dwells in all bodies, O Bhaarata. Therefore, you should not grieve for any or all beings.

dehi : body-dweller
nityam : eternal
avadhyaha : imperishable
ayam :  this
dehe : bodies
sarvasya : in all
bhaarata : O Bhaarata
tasmaat : therefore
sarvaani : all
bhootani : beings
tvam : you
shochitum : grieve
na arhasi : should not

With this shloka, Shri Krishna concludes the topic of the eternal essence. Now, having followed the teaching so far, we would probably have some questions. Let’s try to address some of them.

So if we were to ask ourselves “I have studied the Gita for a while now, what is the message in a nutshell so far?”. Or in management-speak “What is the net-net?”. It is this shloka. Therefore, even if we may not remember all the shlokas about the eternal essence, we should not forget this shloka.

Here’s another question: “We have covered the entire first chapter, as well as some part of the second chapter. Where is God in all of this?” We have purposely avoided the word “God” in our discussions because Shri Krishna has not yet uttered that word in any teaching so far. As we proceed through the Gita, Shri Krishna will bring up this topic at the appropriate time. For now, if we go to a place of worship like a temple, we can still continue to pray to God, knowing that the eternal essence is an integral part of God as well.

The pragmatist among us would ask “All this abstract stuff is well and good, how do we apply it in our daily life?”. And the answer is – stay tuned! The topics will become more practical starting with the next shloka. All we need to remember is the examples from these shlokas: the eternal essence is like the sun, actionless and changeless. It is like the water that pervades the entire cloth. And it is like the car-dweller who occupies and leaves the car once it is old.

Bhagavad Gita Verse 27, Chapter 2

25 Tuesday Oct 2011

Posted by in 2.27, aprihaarya, arhasi, artha, chapter 2 verse 27, dhruvaha, hi, jaatasya, janma, mrityuha, shochitum, tasmaad, tvam

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jaatasya hi dhruvoo mrityudhruvam janma mritasya cha |
tasmaadaparihaaryerthe na tvam shoochitumarhasi || 27 ||

Since one who is born certainly dies, and one who dies certainly is born. Therefore you should not grieve over this inevitable fact.

jaatasya : one who is born
hi : since
dhruvaha : certainly
mrityuha : die
janma : born
mritasya : who is dead
cha : and
tasmaad : therefore
aparihaarye:  inevitable
arthe : fact
na : not
tvam : you
shoochitum : grieve
arhasi : should

In the last shloka, Shri Krishna told Arjuna: Even if you think that the eternal essence undergoes birth and death, you should still not grieve. He continues the argument in this shloka.

The notion that birth eventually results in death, and death eventually results in birth is sometimes difficult for us to accept emotionally, but at the intellectual level, most of us acknowledge and accept it. I remember watching a TV show that showed a time lapse (high speed) video of a rodent’s corpse decaying into the soil, and small plants and flowers emerging from the soil shortly thereafter. I thought that it very vividly and visually illustrated the cyclical nature of birth and death.

If we look at this example closely, we conclude that the physical body of the animal transformed into the raw material for the body of the flowers and plants. And although we could not see it, we can guess that the eternal essence of the animal “died” and is now “born” as the life force that sustains the plants and flowers.

Therefore we would not grieve for death the animal’s body, nor for the death of the life force in it, because both were born again after they died. Similarly, Shri Krishna wanted Arjuna not to grieve for the imminent death of his kinsmen.

Bhagavad Gita Verse 26, Chapter 2

24 Monday Oct 2011

Posted by in 2.26, arhasi, atha, cha, chapter 2 verse 26, enam, evam, mahaabaaho, manyase, mirtam, nityajaatam, nityam, shochitum, tathaapi, tvam, vaa

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atha chainam nityajaatam nityam vaa manyase mritam |
tathaapi tvam mahaabaaho naivam shochitumarhasi || 26 ||

But on the other hand, if you believe that this (eternal essence) constantly takes birth and dies, then also you should not grieve, O mighty armed.

atha cha : but if
enam : this (eternal essence)
nityajaatam : constantly being born
nityam : constantly
vaa : or
manyase : believe
mritam: die
tathaapi : then also
tvam : you
mahaabaaho : O mighty-armed
na : not
evam : this
shochitum : grieve
arhasi : should

Shri Krishna imparted the teaching of the eternal essence to Arjuna in the shlokas we’ve been seeing. Now, the teaching becomes slightly less abstract and a little more “down-to-earth” as it were. Shri Krishna understands that people like us may find it hard to comprehend the notion of imperishability. Our mind will find a hard time comprehending that something was never born/created, and something will never die/get destroyed.

For example, we may think of the Earth as relatively imperishable, but even then we know from our school geology class that it was formed billions of years ago out of cooling of gases.

Therefore, Shri Krishna says : “O Arjuna, even if you cannot comprehend that the eternal essence is imperishable, it is ok, you can also believe that the eternal essence, which is present in human bodies, undergoes birth and death with the body”. In the next few shlokas, Sri Krishna will convince Arjuna that his grief is unfounded even if he accepts that the eternal essence undergoes birth and death.

We may have a question here: Why did Shri Krishna begin his teaching of the Gita by describing the eternal essence? Isn’t it a complex, abstract topic that all of us, including Arjuna, would have a hard time understanding? Couldn’t he have started with something simpler?

Here’s a possible answer. What is described as the eternal essence is the goal, the final result of the Gita teaching. Like a good teacher, Shri Krishna described the end goal to his students before describing the means to attain that goal. Any good teacher will always describe, elaborate upon, and glorify the end goal in the first lecture of a course. This will generate interest, curiosity, focus and dedication from the student. The student may not necessarily understand everything about that goal, but that is ok.

Bhagavad Gita Verse 25, Chapter 2

23 Sunday Oct 2011

Posted by in 2.25, achintaha, anushochitum, arhasi, avikaryaha, avyaktaha, ayam, chapter 2 verse 25, enam, evam, naa, tasmaad, uchyate, viditya

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avyaktoyamachintoyamavikaryoyamuchyate |
tasmaadevam viditvainam naanushochitumarhasi || 25 ||

This (eternal essence) is imperceptible, this is incomprehensible, this is unchanging, it is said. Therefore, having known this, it is not worthy of grief.

avyaktaha : imperceptible
ayam : this
achintaha : incomprehensible
avikaryaha : unchanging
uchyate : it is said
tasmaad : therefore
evam : thus
viditva : having known
enam : this
naa : not
anushochitum : grieve
arhasi : worthy

Let’s take stock of where we are. In the second chapter, Shri Krishna covers 4 main topics: 1) Informing Arjuna that his logic and reasoning was incorrect 2) Explaining the correct logic and reasoning to Arjuna 3) Providing practical guidance to implement this correct logic and reasoning 4) Describing the attributes of a person who follows this teaching.

We are still exploring the second topic, and this shloka marks the end of the argument that Shri Krishna began in shloka 17. The argument was whether the eternal essence can slay or be slain. Shri Krishna, in this shloka, concludes the argument by saying the following:

“Arjuna, associate yourself with the eternal essence and not the body. The eternal essence is eternal and imperishable; it cannot slay or be slain. Therefore do not grieve for the opposing army’s warriors on their imminent death. Their bodies will perish anyway, so you shouldn’t grieve for what is bound to perish. The eternal essence which is common between them and you is imperishable, so you should not grieve for that either. Therefore you have no reason to grieve at all.”

Let’s look further. If something is imperceptible, that means it is beyond the realm of our sense organs. If something is incomprehensible, it is beyond the realm of the intellect. If something is unchanging, then no physical effort will have an impact on it. We are dealing with something that is not of this material world, it is beyond it.

In the next few shlokas, Shri Krishna provides a simpler alternative of logic and reason to Arjuna, after which the teaching takes a turn towards more practical and concrete topics.