Category Archives: bhaktyaa

Bhagavad Gita Verse 55, Chapter 18

13 Saturday Jul 2013

Posted by in 18.55, abhijaanaati, bhaktyaa, chapter 18 verse 55, jnyaatvaa, maam, tadanantaram, tataha, tattvataha, vishate, yaavaan

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bhaktyaa maamabhijaanaati yaavaanyashchaasmi tattvataha |
tato maam tattvato jnyaatvaa vishate tadanantaram || 55 ||
 
Through devotion he knows me in essence, what I am and who I am. Then, having known me in essence, he enters into me immediately.
 
bhaktyaa : through devotion
maam : me
abhijaanaati : knows
yaavaan : what I am
yaha : who
cha : and
asmi : I am
tattvataha : in essence
tataha : then
maam : me
tattvataha : in essence
jnyaatvaa : known
vishate : enters into me
tadanantaram : immediately
 
Shri Krishna describes the final stage, the ultimate goal, of the sanyaasi in the shloka. So far, the monk only had a conceptual understanding of Ishvara’s true nature. But, when his devotion to Ishvara reached its peak, when his individuality has been destroyed, when he sees Ishvara as his own self and not someone standing outside of him, he understand what Ishvara is in his essence. When that happens, his identity merges with Ishvara’s identity. He enters, he merges into Ishvara. Knowing Ishvara in essence and merging into Ishvara are the same.
 
So then, this is true jnyaana, true knowledge. Shri Shankaraachaarya describes this pure understanding of Ishvara as one without a second, absolute, awareness, birthless, ageless, immortal, fearless and deathless. This is the meaning of the word yaha, meaning who I am, in the shloka. The word yaavaan, what I am, refers to the differences in Ishvara creates by his upaadhis, by his maaya. The ability to arrive at this distinction is the culmination of the seeker’s efforts towards chitta shuddi, towards purifying his mind.
 
Now, what is the connection here between devotion and knowledge, between bhakti and jnyaana? It is said that jnyaana is the fruit of bhakti. When bhakti ripes, jnyaana arises. Bhakti cleanses the mind of all its impurities, and consequently, removes the sense of separation or individuality between the seeker and the world. The seeker, having understood that his self and Ishvara’s self are one and the same, having understood the “asi” in “tat tvam asi”, “you are that”, he merges into Ishvara. The highest teaching of the Gita has been concluded with this shloka.

Bhagavad Gita Verse 54, Chapter 11

07 Friday Dec 2012

Posted by in 11.54, aham, ananyayaa, arjuna, bhaktyaa, chapter 11 verse 54, drishtum, evam, jnyaatum, parantapa, praveshtum, shakyaha, tattvena, tu, vidhihi

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bhaktyaa tvananyayaa shakya ahamevamvidhorjuna |
jnyaatum drishtum cha tattvena praveshtum cha parantapa || 54 ||
 
But, by single-pointed devotion, I am accessible, O Arjuna. In this manner, as my essence, I can be known, seen, and merged into, O scorcher of foes.
 
bhaktyaa : devotion
tu : but
ananyayaa : single-pointed
shakyaha : accessible
aham : I
evam : this
vidhihi : manner
arjuna : O Arjuna
jnyaatum : known
drishtum : seen
cha : and
tattvena : essence
praveshtum : merged
cha : and
parantapa : O scorcher of foes
 
So finally, Shri Krishna reveals the means by which we can access Ishvara’s cosmic form. It cannot be through any action such as rituals, study of the Vedas and so on since all of these methods are in the realm of space and time. “Ananya bhakti”, or single-pointed devotion is the only means to access Ishvara. We have come across the term “ananya” in prior chapters. It means that in which there is no “anya”, no other. We should not be devoted to Ishvara so that we can get something else. The devotion should be for obtaining Ishvara and nothing else.
 
We see this principle in our daily life as well. You have two friends, one who always comes to you when he needs something from you, not otherwise. Another friend comes to you just to know how you are doing, without any ulterior motive or hidden agenda. We would always prefer to deal with the second friend, and say to him “my house is your house, don’t behave like a stranger, take what you want”. Similarly, when we ask something materialistic from Ishvara, we treat him as different from us. Ishvara does not like this. When we want only Ishvara, we do not treat him as different from us. This is the crux of single-pointed devotion.
 
In the second half of the shloka, Shri Krishna outlines the process of attaining Ishvara. First, we have to know what Ishvara is, discarding all our prior notions. We have to know him as “tattvena”, in his essence, as pervading the entire world, not as someone hiding up in the sky somewhere. When we gain this knowledge and reflect upon it constantly, we begin to see Ishvara in everything, and everything as Ishvara. But the last step, of not seeing Ishvara from the outside, but of totally merging into Ishvara, can only happen through single-pointed devotion. Arjuna came to know Ishvara through Shri Krishna’s teaching, and he also saw Ishvara’s cosmic form. But he did not fully merge into it, he was standing out of it.
 
In this manner, Shri Krishna slowly brings up the topic of the next chapter, which is the yoga of bhakti or devotion. He summarizes this chapter in the next and last shloka.

Bhagavad Gita Verse 29, Chapter 9

24 Friday Aug 2012

Posted by in 9.29, aham, api, bhajanti, bhaktyaa, cha, chapter 9 verse 29, dveshyaha, maam, mayi, me, na, priyaha, samaha, sarvabhooteshu, te, teshu, tu, ye

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samoham sarvabhooteshu na me dveshyati na priyaha |
ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham || 29 ||
 
I am the same to all beings, I do not hate nor favour any one. But, those who worship me faithfully, they are in me and I am in them.
 
samaha : same
aham : I am
sarvabhooteshu : to all beings
na : no one
me : my
dveshyaha : hate
na : nor
priyaha : favour
ye : one who
bhajanti : worships
tu : but
maam : me
bhaktyaa : faithfully
mayi : in me
te : those
teshu : in them
cha : and
api : also
 
Following the argument so far, one may have a doubt that Ishvara is somewhat partial to his devotees since he offers them liberation, not to others. Shri Krishna addresses this doubt by saying that he is absolutely impartial and that he does not hate or favour anyone. The difference in the result obtained is entirely up to the effort and qualification of the seeker.
 
Consider a mother who has to feed two sons. One is a wrestler, and one is an invalid. She will give a lot of heavy food to the wrestler, and easy to digest food to the invalid. She cannot be accused of favouring the wrestler because she is giving food based on his efforts and his constitution. Or consider the sun who provides the same heat and light to everyone. If you build a solar power plant, you can generate electricity. If you don’t, you will not be able to do so.
 
Similarly, Ishvara is same and equal to everyone. In the Mahabharata, Shri Krishna gave Arjuna and Duryodhana. They could either use him or his powerful army for the war. Arjuna chose Shri Krishna and Duryodhana chose the army. It is the person who makes the right or wrong choice. We can either put a plug in the electrical socket or our finger. Electricity does not care, but the results will be different.
 
Now, if we truly devoted to our family for example, we do not see any barrier, difference, separation between our family and ourselves. Whatever do for them, it is as if we do it for us. Whatever they do for us, they do it as if they were doing it for themselves. Similarly, if we are truly devoted to Ishvara, we see him in us, and he sees us in him.
 
Here, the topic of sakaama and nishkaama is concluded (desire-oriented and desireless devotion). The topic of the glory of devotion is taken up next.
 
Footnotes
1. Earlier Shri Krishna had said that Ishvara is not in anyone. This contradiction is resolved if we consider that each statement is made based on one’s perspective. If we are a devotee, Ishvara is in us and we are in Ishvara. If we a materialistic, Ishvara is not in us.

Bhagavad Gita Verse 26, Chapter 9

21 Tuesday Aug 2012

Posted by in 9.26, aham, ashnaami, bhaktyaa, bhaktyupahritam, chapter 9 verse 26, me, patram, phalam, prayacchati, prayataatmanaha, pushpam, tat, toyam, yaha

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patram pushpam phalam toyam yo me bhaktyaa prayacchati |
tadaham bhaktyupahritamashnaami prayataatmanaha || 26 ||
 
One who presents a leaf, a flower, a fruit or water with devotion to me, I will consume that loving gift from that pure hearted being.
 
patram : leaf
pushpam : flower
phalam : fruit
toyam : water
yaha : one who
me : to me
bhaktyaa : with devotion
prayacchati : presents
tat : that
aham : me
bhaktyupahritam : loving gift
ashnaami : I will consume
prayataatmanaha : pure hearted being
 
Having described the incorrect method of worship earlier, Shri Krishna now explains the correct method in yet another gem of a shloka in this chapter. He says that Ishvara does not want any expensive gifts. To become his devotee, we can give him something that nature offers in plenty for free: a leaf, a flower, a fruit or even some water.
 
Why is it important to give a gift to Ishvara? Building strong relationships requires actions and attitude. Take the example of a newly married husband and wife. How do they ensure that they maintain a strong bond? To start with, they can exchange gifts during events such as Valentine’s day, their wedding anniversary with cards, flowers and so on.
 
But material exchanges in themselves are not sufficient. There has to be quality time spent with each other. Also, there has to be an exchange of meaningful thoughts, meaningful dialogue, not just talk about movies and sports etc.
 
The same thing also applies to worship. When we do all kinds of rituals for ourselves such as taking a bath, applying fragrance, eating food and so on, we can at least begin worshipping Ishvara by offering a flower or some water daily. Unless our mind and our actions are both engaged in Ishvara’s worship, it will be difficult to build a strong bond with him.
 
Now, why is all this needed? One could say that we should just practice karma yoga by doing actions selflessly. But, karma yoga is incomplete without surrender to a higher ideal, and Ishvara is the highest possible ideal. Moreover, without the right emotional link to Ishvara, our pursuit will become dry and academic.
 
So therefore, when we offer a simple gift to Ishvara, but with an attitude of devotion, Ishvara happily consumes the gift. Our attitude should be similar to a small child presenting a gift to his father or mother, because in reality, we are offering to Ishvara what was his to begin with.
 
Once we have created this habit of worshipping Ishvara daily in our house, we should slowly bring it out of the house and into every action, as described in the next shloka.

Bhagavad Gita Verse 14, Chapter 9

09 Thursday Aug 2012

Posted by in 9.14, bhaktyaa, cha, chapter 9 verse 14, dridhavrataahaa, keertayantaha, maam, namasyantaha, nityayuktaahaa, satatam, upaasate, yatantashcha

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satatam keertayanto maam yatantashcha dridhavrataahaa |
namasyantashcha maam bhaktyaa nityayuktaa upaasate || 14 ||
 
Always glorifying me with resolute effort, and venerating me devotedly, they are constantly engaged in my worship.
 
satatam : always
keertayantaha : glorifying
maam : me
yatantashcha : effort
dridhavrataahaa : resolute
namasyantaha : venerating me
cha : and
maam : me
bhaktyaa : devoted
nityayuktaahaa : constantly engaged
upaasate : worship
 
Shri Krishna begins to enumerate the qualities of those noble individuals that have gained knowledge of Ishvara’s infinite nature. We should try to bring as many qualities as we can into our lives, and not think that they are only for some select extraordinary people.
 
Firstly, Shri Krishna says that these noble individuals perform “keertan” and “bhajan”. Typically, we tend to think of keertan as singing songs in front of a deity. But here, the meaning is deeper. Keertan here means the three step process of hearing scriptures (shravanam), resolving doubts (mananam) and internalizing the knowledge (nidhidhyaasanam). It is only through this process that the true nature of Ishvara is understoood.
 
It is also imperative to perform keertan as frequently as possible. As we have seen so far, Prakriti needs no help in order to ensnare us daily with the temptation of name and form. Also, Prakriti is not just responsible for visible objects but also thoughts, feelings, emotions and memories that can lead to straying away from Ishvara. Repeated keertan is the only way to guard against such distractions.
 
Shri Krishna also emphasizes the power of “vrata” or resolution. Most spiritual traditions encourage practices like fasting or abstaining from pleasures during certain days. Observance of such vows strengthens our will power so that we can use that inner strength towards fending off Prakriti. Knowledge of Ishvara, without the will power to remain established in that knowledge, will not work. If someone cannot even remain without food for a day, it will be difficult for them to deal with the might of Prakriti.
 
Another aspect of the noble individuals is that they do “namaskaara” to Ishvara, which means that they offer themselves to Ishvara. When things are going well, it is easy to accept the will of Ishvara. However, many individuals begin to lose faith in Ishvara when they go through a rough period in their lives. True veneration happens when we realize that even the rough period in our life happens for a reason that we will understand in the course of time.
 
Broadly speaking, Shri Krishna wants the devotee to dedicate not just his intellect but also his mind. Unless we engage with anything at an emotional level, our pursuit will always be dry, academic and partial. It will be like a PhD student who forgets what he learned right after he receives his degree.
 
So therefore, Shri Krishna says that individuals with these qualities are the true devotees. They have understood the true method of “upanasanaa”, of worshipping Ishvara. That is why they remain “nitya yukta” or always united and connected with Ishvara, and also, Ishvara remains ever united with them.
 
Next, Shri Krishna enumerates the different ways in which these noble individuals worship Ishvara.

Bhagavad Gita Verse 10, Chapter 8

07 Saturday Jul 2012

Posted by in 8.10, aaveshya, achalena, bhaktyaa, bhruvoho, chapter 8 verse 10, divyam, madhye, manasa, param, praanam, prayaanakaale, purusham, samyak, upaiti, yogabalena, yuktaha

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prayaanakaale manasaachalena bhaktyaa yukto yogabalena chaiva |
bhruvormadhye praanamaaveshya samyak sa tam param purushamupaiti divyam || 10 ||
 
At the time of departure, endowed with devotion, an unwavering mind, as well as the power of yoga, fully establishing the praanaas in the centre of the eyebrows, he attains that supreme divine person.
 
prayaanakaale : at the time of departure
manasa : with mind
achalena : unwavering
bhaktyaa : with devotion
yuktaha : endowed with
yogabalena : power of yoga
cha : and
iva : also
bhruvoho : eyebrows
madhye : centre
praanam : praanaas
aaveshya : establishing
samyak : fully
saha : he
tam : that
param : supreme
purusham : person
upaiti : attains
divyam : divine
 
The puraanaas contain several stories describing how people endowed with yogic powers could control their life force or their praana and force it out of the body. At the end of the Mahabharata, many people including Yudhishthira and Draupadi left their bodies using yogic powers. If we interpret this shloka literally, it describes how one can remember Ishvara’s form while voluntarily starting the process of departing the body.
 
We, of course, do not know anything about such techniques, nor do we wish to pursue it. So therefore, let us examine the symbolic meaning of this shloka. “Prayaana kale” literally means the time of departure or death. Symbolically, it signifies the death of the ego, or the end of our notion of finitude. Therefore, when we rid ourselves of selfish desires, likes and dislikes, and in doing so slay the ego, we automatically develop firm devotion or bhakti towards Ishvara.
 
As our devotion increases, our mind’s tendency to jump from one thought to the other slows down, settling into the one thought of Ishvara. We can then meditate on the form of Ishvara as the supreme, divine person or parama purusha. All the energy that would normally have been wasted in selfish thinking and action is available to us now. We can channel this reservoir of energy towards meditation.
 
So therefore, if we use these instructions to develop the daily habit of meditating upon Ishvara, we will naturally and easily remember Ishvara when it is time for us to leave this world. The key thing, of course, is not to forcibly practice meditation, but to gradually ease into it as our level of devotion to Ishvara increases.
 
With this shloka, Shri Krishna concludes the topic of meditation on Ishvara’s form. The topic of meditation on Ishvara’s name is taken up next.