Category Archives: asheshena

Bhagavad Gita Verse 63, Chapter 18

21 Sunday Jul 2013

Posted by in 18.63, aakhyaatam, asheshena, chapter 18 verse 63, guhyaat, guhyaataram, ichhasi, jnaanam, kuru, mayaa, tathaa, vimrishya, yatha

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iti te jnaanamaakhyaatam guhyaadruhyaataram mayaa |
vimrishyaitadasheshena yathechhasi tathaa kuru || 63 ||
 
In this manner, I have declared that knowledge to you which is most secret among all secrets. Reflect on this fully, then do as you desire.
 
iti : in this manner
te : to you
jnaanam : knowledge
aakhyaatam : declared
guhyaat : of the secret
guhyaataram : most secret
mayaa : I have
vimrishya : reflect
etat : this
asheshena : fully
yatha : what
ichhasi : desire
tathaa : that
kuru : do
 
We have come across the word “iti” several times in the Gita discourse. It is always used to conclude a chapter, and also to conclude a major theme or topic. Here, Shri Krishna uses this word to inform Arjuna that the Gita discourse has concluded with this shloka. We have to note that the Gita is but one portion of the Mahaabhaarata epic. So the shlokas that follow this one are used to summarize the main teaching, and to link back to the conversation between Sanjaya and Dhritarashtra.
 
Shri Krishna also emphasizes the most secret aspect of this text. We have to understand the implication of the word secret here carefully. The Gita is by no means an exclusive text. There are several commentaries, including this one, that are freely available on the web. Most people will not approach the Gita due to their preconceived notions. Some think it is outdated, some think it is impractical and so on. Only a few people are interested in the Gita, and of those, fewer still are willing to understand and change their approach to life based on it.
 
For any spiritual teaching to have an impact on our lives, it has to go through three steps. Shravana is actively listening to the text through a qualified teacher. Manana is reflection on the teaching, with a view to resolve all doubts or gaps in logic. Nidhidhyaasana is meditation and constant contemplation, with a view to assimilate that teaching completely. Many seekers are enthusiastic listeners, but they make the mistake of skipping the second step. In doing so, they are not able to see the value of the teaching in their own lives. Shri Krishna stresses the importance of reflection to Shri Krishna. He also gives Arjuna the freedom to apply the teaching based on this understanding born of out of reflection, instead of taking it at face value.

Bhagavad Gita Verse 29, Chapter 18

17 Monday Jun 2013

Posted by in 18.29, asheshena, bhedam, buddhehe, chapter 18 verse 29, dhananjaya, dhritehe, gunataha, prithaktvena, prochyamaanam, shrunu, trividham

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buddherbhedam dhrityeshchaiva gunatastrividham shrunu |
prochyamaanamasheshena prithaktvena dhananjaya || 29 ||
 
According to gunaas, intellect and fortitude are said to be of three types also. Listen to this, completely and with its distinctions, O Dhananjaya.
 
buddhehe : intellect
bhedam : types
dhritehe : fortitude
cha : and
eva : also
gunataha : according to gunaas
trividham : three
shrunu : listen
prochyamaanam : are said
asheshena : completely
prithaktvena : with their distinctions
dhananjaya : O Dhananjaya
 
To recap the teaching so far, Shri Krishna provided a three fold classification of knowledge, action and the doer. Jnyaanam or knowledge prompts an individual to perform an action. The kartaa or doer is the state of mind while performing the action. Now, although the knowledge or jnyaanam aspect supplies the doer with the target of action, it does not prescribe a plan of action as to how to get that object. Therefore, the buddhi, the intellect, gives the course of action.
 
Once the intellect has determined the course of action, the doer needs to hold on to that course of action, and not arbitrarily get distracted or change its tactics. The quality of holding on to something in spite of obstacles is known as dhriti or fortitude. Shri Krishna says that intellect and fortitude are part of Prakriti’s gunaas. So they also are divided into three types. He proceeds to describe them in the next six shlokas. He also emphasizes that he will give a complete description, without leaving anything out.
 
So then, jnyaanam is the goal, buddhi is the plan and dhriti is adherence to the plan. Even in our daily life we see that different people can get the same outcome through different plans. And some people fail in face of obstacles, while some people persevere. Some people see a roadblock as an opportunity to think outside the box, whereas some people are completely flummoxed. Understanding how to plan and how to stick to the plan has benefits in the material path as well as the spiritual.

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 35, Chapter 4

25 Saturday Feb 2012

Posted by in 4.35, aatmani, asheshena, atho, bhootaani, chapter 4 verse 35, drakshasi, evam, jnyaatvaa, mayi, moham, na, paandava, punar, yaasyasi, yat, yena

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yajnyaatvaa na punarmohamevam yaasyasi paandava |
yena bhootaanyasheshena drakshasyaatmanyatho mayi || 35 ||

Having realized that knowledge, never again will you be subjected to delusion in this manner, O Paandava. By that (knowledge), you will view all beings completely in you, and likewise, in me.

yat : that
jnyaatvaa : having realized
na : not
punar : again
moham : delusion
evam : in this manner
yaasyasi : subjected
paandava : O Paandava
yena : by that
bhootaani : all beings
asheshena : completely
drakshasi : view
aatmani : in you
atho : and likewise
mayi : in me

Having explained the method of acquiring knowledge from a teacher, Shri Krishna praises this knowledge in the following shlokas. In this shloka, he provides a test by which we know whether we have truly gained this knowledge or not. He says that this knowledge totally transforms our vision. It gives us whole new way to view the world.

Imagine we are at a social gathering. We are introduced to a new person, someone whom we have never met before. At that point, we try to size up that person and are not quite sure how the conversation will go. But when we find out that both of us went to the same school for 8 years, we instantly connect with that person. The sense of separation between us and that person diminishes just a little.

Now, take this destruction of separation to its logical extreme where we see all things – plants, rocks, animals, humans – as a part of our own self. Everything is connected to each other. Furthermore, we realize that in essence, distinct entities such as plants and animals are not really distinct. There is only one Ishvaraa but appearing as many forms. This is the grand vision after having obtained this knowledge.

So therefore, having gained this knowledge, our moha or delusion with regards to who we are, what is our correct relationship with the world, what are our duties, what is good and bad – all these questions are answered with this vision of the world. After having this vision, our actions in the wold continue, but they do not accumulate any further karmaas because we are in tune with the world.