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Category Archives: bhootvaa

Bhagavad Gita Verse 14, Chapter 15

19 Tuesday Mar 2013

Posted by in 15.14, aashritaha, aham, annam, bhootvaa, chapter 15 verse 14, chaturvidham, deham, pachaami, praanaapaana, praaninaam, samaayuktaha, vaishvaanaraha

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aham vaishvaanaro bhootvaa praaninaam dehamaashritaha |
praanaapaanasamaayuktaha pachaamyannam chaturvidham || 14 ||
 
Residing in the bodies of all beings, I become Vaishvaanara. In conjunction with Praana and Apaana, I digest the four types of food.
 
aham : I
vaishvaanaraha : Vaishvaanara
bhootvaa : become
praaninaam : of all beings
deham : bodies
aashritaha : residing
praanaapaana : Praana and Apaana
samaayuktaha : in conjunction with
pachaami : digest
annam : food
chaturvidham : four types
 
Previously, we saw how Ishvara sustained and nourished all beings on this earth by providing them with nutrition in the form of plant life and vegetation. The energy stored in this food has to be absorbed and assimilated into all living beings. How does that happen? Shri Krishna says that Ishvara manifests himself as Vaishvaanara, the fire inside all living beings which represents the process of metabolism.
 
It is a wonder that we are able to eat such a large variety of food, and yet derive enough energy to keep our bodies running throughout our lives, all due to the functioning of the Vaishvaanara fire. It is supported by two vayus or forces known as the Praana and the Apaana vayus. The Praana vayu brings food towards the digestive organs. Vaishvaanara is the process of digestion and metabolism. The Apaana vayu pushes non-essential portions of the food out into the world.
 
We also come across the four types of food that are referenced in scriptures. These are : food that can be chewed such as rice, food that can be sucked such as mango nectar, food that can be drunk such as fruit juices, and food that can be licked such as pickles. The Vaishvaanara fire can convert all these types of food into energy for the body.
 
So we see that production, distribution and ultimate consumption of energy that happens in us, and happens in any other living being, is nothing but Ishvara. Ishvara is the producer, distributor and consumer. Remembering this topic is a great way to reduce our ego and see our oneness with the world. Many people in India, in fact, chant the 15th chapter before their meals in order to pray for good digestion.

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Bhagavad Gita Verse 13, Chapter 15

18 Monday Mar 2013

Posted by in 15.13, aavishya, aushadheehee, bhootaani, bhootvaa, chapter 15 verse 13, dhaarayaami, gaam, ojasaa, pushnaami, rasaatmakaha, sarvaahaa, somaha

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gaamavishya cha bhootaani dhaarayaamyahamojasaa |
pushnaami chaushadheehee sarvaahaa somo bhootvaa rasaatmakaha || 13 ||
 
Entering the earth, I sustain all beings with my energy, and having become the nectar-giving Soma, I nourish all vegetation.
 
gaam : earth
aavishya : entering
cha : and
bhootaani : all beings
dhaarayaami : sustain
aham : I
ojasaa : energy
pushnaami : nourish
cha : and
aushadheehee : vegetation
sarvaahaa : all
somaha : Soma
bhootvaa : having become
rasaatmakaha : nectar-giving
 
Physicists devote entire careers to the study of forces. Despite several advances in the field, they are yet to find the grand theory that unifies the different understandings of gravity, electromagnetism, atomic forces and so on. Shri Krishna says that it is Ishvara that enters the earth and sustains every being, every atom in it through his force. Just like there is a force holding our body together, there is a force that holds the earth as one entity. So whenever we admire the granduer and majesty of earth’s natural wonders, we should not forget that the very same force holds our body together as one cohesive unit.
 
Energy requires a medium to travel from its source to its destination. In order to provide nourishment to all living beings, Ishvara resides in the form of nectar, the sap, the essence of all vegetation. A healthy plant-life in any ecosystem ensures the prosperity of animals, birds and humans that depend upon it. Many commentators including Shri Shankaraacharya have translated Soma to mean the moon. It is said that the moon’s light enhances the nutrional value of all plant life. This sap, this essence within the plants that gives energy to all life also gives us energy. Moreover, many herbs have medicinal value in additional to their nutritional value, providing yet another layer of benefits to all animals and humans.
 
In this manner, whether it is energy, nourishment or healing, Ishvara is pulsating through us in the very same manner that he is pulsating through the world. Now, this energy needs to be extracted from its source and absorbed into our bodies. We shall see how Ishvara makes this happen in the next shloka.

Bhagavad Gita Verse 50, Chapter 11

03 Monday Dec 2012

Posted by in 11.50, aashvaasayaamaasa, arjunam, bheetam, bhootvaa, bhooyaha, chapter 11 verse 50, darshayaamaasa, iti, mahaatmaa, punaha, roopam, saumyavapuhu, svakam, tathaa, uktvaa, vaasudevaaha

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Sanjaya uvaacha:
ityarjunam vaasudevastathoktvaa svakam roopam darshayaamaasa bhooyaha |
aashvaasayaamaasa cha bheetamenam bhootvaa punaha saumyavapoormahaatmaa || 50 ||
 
Sanjaya said:
Then, having said this to Arjuna, Vaasudeva showed his form, and again assuming his pleasant form, reassured the scared one.
 
iti : this
arjunam : to Arjuna
vaasudevaaha : Vaasudeva
tathaa : in that manner
uktvaa : saying
svakam : his
roopam : form
darshayaamaasa : showed
bhooyaha : then
aashvaasayaamaasa : reassured
cha : and
bheetam : scared one
enam : this
bhootvaa : becoming
punaha : again
saumyavapuhu : pleasant form
mahaatmaa : great one
 
The eighth chapter in the tenth canto (book) of the Srimad Bhaagavatam describes the ceremony where the sage Garga, in the village of Gokula, gave Shri Krishna the name “Vaasudeva” to indicate that he was the son of Vasudeva. This ceremony was conducted in a low-key manner so as not to arouse the suspicion of the king Kamsa, who had vowed to finish the progeny of Vasudeva. Vaasudeva also means “one who pervades the universe”.
 
The eight chapter further describes a story of Shri Krishna’s pranks. Several children approached Yashoda to complain that her son, the baby Shri Krishna, was eating dirt. Angrily, she asked Shri Krishna to open his mouth so that she can know whether he was eating dirt. When he opened his mouth, Yashoda saw a glimpse of the cosmic form inside, with all the planets, galaxies, all of time and space in that tiny mouth. She did not see the fearful version of the cosmic form shown to Arjuna. Immediately afterwards, Shri Krishna erased her memory of this incident.
 
In this shloka, Sanjaya introduced himself in the commentary to indicate that Shri Krishna ended the fearful cosmic form, then assumed his four armed form, and then the pleasant two armed form that Arjuna knew and loved. Shri Krishna held a whip in one hand and the reins of the chariot in another. Just like a father scolds his children and immediately pacifies them, he pacified Arjuna and ensured that his state of mind returned to normal. This is reflected in the next shloka where the chanting meter also reverts back to the “anushtubh chandha”, the default meter for chanting the Gita.

Bhagavad Gita Verse 19, Chapter 8

16 Monday Jul 2012

Posted by in 8.19, aharaagame, avashaha, ayam, bhootagraamaha, bhootvaa, chapter 8 verse 19, eva, paartha, prabhavati, praleeyate, raatryaagame, saha

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bhootagraamaha sa evaayam bhootvaa bhootvaa praleeyate |
raatryaagamevashaha paartha prabhavatyaharaagame || 19 ||
 
That (same) collection of beings, which was created repeatedly, helplessly dissolves during the night, O Paartha, and is (again) created during the day.
 
bhootagraamaha : community of beings
saha : that
eva : only
ayam : this
bhootvaa : having been created repeatedly
praleeyate : dissolves
raatryaagame : during the night
avashaha : helplessly
paartha : O Paartha
prabhavati : created
aharaagame : during the day
 
Previously, we learned about the process of cosmic creation, where all the living and non-living beings in the universe become manifest at the beginning of the day of Brahma. Now, Shri Krishna elaborates on the dissolution aspect. He says that all those beings go into an unmanifest or “frozen” state during the night of Lord Brahma. The very same beings become manifest or “un-frozen” again, when the day of Lord Brahma begins.
 
As we saw earlier, nothing is ever created or destroyed. The very same set of beings becomes manifest and unmanifest. The total number of “beings” in the universe remains the same. Those who die are “born” into a different form. Forms change but the total amount of universal “stuff” remains the same. It is said that there are 8.4 million species, which are nothing but forms. The movie ends, the reel is rewound, and it begins all over again, on and on, without any end in sight.
 
Now, here is one word in this shloka that deserves further attention. It is “avashaha” which means helplessly. Shri Krishna says that all beings, even if they are plants, animals, minerals or humans are helplessly stuck in this wheel of birth and rebirth, otherwise known as the wheel of samsaara. If they do not actively pursue a spiritual path, whatever that path may be, they will never come out of this cycle.
 
Most of us get frustrated if we get stuck in an elevator for more than a few minutes. Imagine how frustrated we should get if we find out that we are stuck somewhere for an infinite amount of time. So how exactly do we escape from this situation? We shall see in the next shloka.

Bhagavad Gita Verse 30, Chapter 3

07 Saturday Jan 2012

Posted by in 3.30, adhyaatma, bhootvaa, chetasaa, karmaani, mayi, niraasheeh, nirmamah, sannyasya, sarvaani, verse 30 chapter 3, vigatajvaraha, yudhyasua

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mayi sarvaani karmaani sannyasyaadhyaatmachetasaa |
niraasheernirmamo bhootvaa yudhyasva vigatajvaraha || 30 ||

Dedicate all your actions to me, using your intellect. Without expectation or sense of my-ness, fight without mental distress.

mayi : to me
sarvaani : all
karmaani : actions
sannyasya : dedicate
adhyaatma-chetasaa : with intellect
niraasheeh : without expectation
nirmamah : without sense of I
bhootvaa : make
yudhyasva : fight
vigatajvaraha : without mental distress

Shri Krishna provides the essence of the entire chapter in this shloka, one of the most important shlokas in this chapter. It can be considered “karmayoga in a nutshell”. In this shloka, he covers the following 3 topics:
1. What should be our attitude while performing actions?
2. What kinds of actions should we perform?
3. How do we make our actions more efficient?

First, he talks about the attitude that one should maintain while performing actions. He says that before, during and after the action, one should continuously dedicate the action to a higher ideal. It can be any higher ideal like our family, employer or nation, but we should consider it pure and divine, indicated by the word “me” in the shloka.

What is important here is never get out of tune with the higher ideal – it is like talking to a friend constantly on a handsfree telephone while performing all actions. We can use the ritual of a “pooja” to practice this act of dedication, but the key is to do it constantly, not just during the pooja. Furthermore, we will know whether the action was in service of a higher ideal or of our ego by the feeling we get once the action is complete. If we find that we have a deep sense of peace and contentment after the action was performed, it was in the service of a higher ideal.

Secondly, he asks us to use our intellect to guide us so that only correct actions, those that are our duties, are performed by us. Actions that are unethical or illegal should be discarded by the intellect. He urges us to strengthen and reinforce the intellect’s power of discrimination, or viveka.

Finally, Shri Krishna gives us a formula to make actions extremely efficient. He explains that our mental energy and focus “leaks” out of our system through three sources: brooding over the past, becoming anxious about the future, and becoming overly excited in the present. How does this leakage happen?

“Aashaa” or harbouring expectations is akin to living in the future because it gives rise to anxiety. It is as if we are insulting the present moment. “Mamatva” or my-ness implies that we are giving undue importance to our past achievements. In other words, we are living in the past. No matter what happened in the past usually gives rise to sorrow if we brood over it. And “jvarah” or extreme excitement and agitation in the present has the effect of destabilizing our mind and intellect.

All of these three tendencies ultimately take attention away from the present moment, strengthen our ego and diminish our efficiency. So therefore, a true karmayogi always lives in the present moment and gives complete and undivided attention to the task at hand, no matter what kind of task it is. Shri Krishna urges us to give up expectation for the future (“niraasha”), anxiety over the past (“nirmamah”) and overexcitement in the present (“vigatajvarah”).

Footnotes
1. Eckhart Tolle has written an entire book on the topic of acting in the present moment called “The Power Of Now”.

Bhagavad Gita Verse 48, Chapter 2

14 Monday Nov 2011

Posted by in 2.48, bhootvaa, chapter 2 verse 48, dhananjaya, karmaani, kuru, saatvam, samaha, sangam, siddyasiddhyoh, tyaktvaa, uchyate, yoga, yogasthaha

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yogasthaha kuru karmaani sangam tyaktvaa dhananjaya |
siddhyasiddhyoh samo bhootvaa samatvam yoga uchyate || 48 ||

Perform action, established in yoga, and discard attachment, O Dhananjaya. Remain balanced in success and failure. Yoga is defined as equanimity.

yogasthaha : established in yoga
kuru : perform
karmaani : action
sangam : attachment
tyaktvaa : discard
dhananjaya : O Dhananjaya
siddhyasiddhyoh : in success and failure
samaha : balanced
bhootvaa : remain
samatvam : equanimity
yoga : yoga
uchyate : defined

This shloka pushes further the teaching of Karmayoga by advising us to begin discarding our attachments to objects in the material world. Obviously, we will not be able to totally discard all our attachments in one day. This will take a long time. However, Shri Krishna asks us to slowly start treading on this path. Why is he asking us to do so? He wants us to diminish our hankering for the outcome of our actions, and the only way to do that is by reducing our attachments to the material world.

Consider a mother who takes care of her 5 year old child. She gets extremely attached to it and develops lots of expectations: my child will take care of me when it grows up, it will become a doctor etc. If those things don’t happen, she will generate lots of sorrow for herself. But a nanny taking care of a child will not be attached to it. She will perform her svadharma by taking good care of child. However, she will have zero expectations from the child, and therefore she will be able to maintain equanimity in action.

The only difference between the mother and the nanny is their attitude – one is attached, one is unattached. And the one that has attachments has expectations for the future, the other does not.

Now in this shloka we encounter Shri Krishna defining the term “yoga”. It has nothing to do with arcane rituals. It has nothing to do with complex physical postures. It is a surprisingly simple and practical definition: equanimity of mind during performance of action. It is how the nanny operated in the earlier example.

So what is the practical technique to cast off attachments? How do we actually do this? We have to rid ourself of all expectations and worries about the future, as well as memories of the past. If we eliminate constant thinking about past and future, we can channel all that energy into the present moment and into executing the task at hand.

We probably have experienced instances in our lives where we were so joyfully and blissfully immersed in our work that we forgot where we were and what time it was. But those experiences were few and far between. By going deeper into each and every task we perform, no matter how big or small the task, we will minimize past and future thinking, which will enable us to remain balanced regardless of success and failure. This is the true definition of yoga.

To recap, our toolkit contains 3 techniques: reducing unnecessary thoughts, improving quality of thought, and focusing on the task and hand. We can practice this teaching with mundane tasks, and move on to more complex ones. Next time we wash dishes, lets give each movement of the hand our single and undivided attention, and try to sustain it while washing each and every dish. Give it a shot, see what happens.

Footnotes

1. There are four kinds of attachment: attachment to result (I want a reward for singing this song), action (I will sing a song only in my way), doership (I will song the song, not anyone else), non-doership (I am the non-singer of this song).

Bhagavad Gita Verse 20, Chapter 2

17 Monday Oct 2011

Posted by in 2.20, abhavitaa, ajaha, ayam, bhootvaa, bhooyaha, chapter 2 verse 20, hanyamaane, hanyate, jaayate, kadaachita, mriyate, nityaha, puraano, shaashvataha, shareere

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na jaayate mriyate vaa kadaachinnaayam bhootvaa bhavitaa vaa na bhooyaha |
ajo nityaha shaashvatoyam puraano na hanyate hanyamaane shareere || 20 ||

It (the eternal essence) is neither born, nor does it ever die; nor is it that having come into existence, it will again cease to exist. It is birthless, eternal, changeless and primeval, it is not slain when the body is killed.

na : not
jaayate : born
mriyate : dies
vaa : and
kadaachita : ever
na : not
ayam : this
bhootvaa : having come into existence
abhavitaa : ceases to be
vaa na : it is not the case that
bhooyaha : again
ajaha : birthless
nityaha : timeless
shaashvataha : changeless
puraano : primeval
na hanyate : slain
hanyamaane : when slain
shareere : the body

This shloka reinforces the attributes of the eternal essence that we have seen so far, that it is eternal and changeless. Any material object, including the human body, goes through six types of modifications: birth, exist, change, grow, decay, and to perish. The eternal essence is beyond all these modifications, hence it is changeless.

Two additional qualities of the eternal essence are provided here. The first is that it is birthless. It is logical that it should be birthless, otherwise it could not be eternal and timeless. And since it is birthless, it would have always existed, therefore it is primeval.

Note the change in meter to highlight the importance of this shloka.

Footnotes
1. “Om namoji aadya” is the very first ovi or stanza of the Jnyaneshwari. Sant Jnyaneshwar invokes the primeval quality of the eternal essence by using the word “aadya” which means primeval.