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Category Archives: cha

Bhagavad Gita Verse 4, Chapter 13

04 Friday Jan 2013

Posted by in 13.4, bahudhaa, brahmasootrapadaihi, cha, chandobhihi, chapter 13 verse 4, eva, geetam, hetumadbhihi, prithak, rishibhihi, vinishchitaihi, vividhaihi

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rishibhirbahudhaa geetam chandobhirvividhaihi prithak |
brahmasootrapadaishchaiva hetumadbhirvinishchitaihi || 4 ||
 
Sages have sung (about the field and its knower) in many ways, it has been stated in various Vedic chants and also in the logical and conclusive texts of the Brahma Sootras.
 
rishibhihi : by sages
bahudhaa : many ways
geetam : sung
chandobhihi : Vedic chants
vividhaihi : various
prithak : distinctly
brahmasootrapadaihi : Brahma Sootra texts
cha : and
eva : also
hetumadbhihi : logical
vinishchitaihi : conclusive
 
Shri Krishna glorifies the knowledge of the field and its knower in this shloka. He affirms that this very same knowledge was first revealed to the rishis or sages, and is not something that has been invented in the Gita. It was then documented in the four Vedas: the Rik, Saama, Yajur and Atharva. It is to be found in all three sections of each of these Vedas: the Samhitaa (hymns), Braahmanaa (theology) and Upanishads (discourses on divine knowledge). It is important to note that this knowledge was revealed to the sages in their meditations, and not authored as an original composition by anybody. Since this knowledge is beyond the realm of the senses and the mind, it could not have come from any one person’s mind. It had to come from direct experience arrived at through meditation.
 
Now, even if we are able to access this divine knowledge by studying the Vedas, we cannot assimilate this knowledge without the help of logic. We need something that can explain, step-by-step, what is revealed in the four Vedas. We also need logic to reconcile apparent contradictions that we as students come across while studying the Vedas. The Brahma Sootras, authored by Vyaasa, use logic and reason to present the knowledge of the Vedas in a precise, formula-like method. Each sootra in that text is hardly two or three words long, but is packed with so much information that commentators like Shankaraachaarya write pages and pages to explain just one sootra.
 
The Bhagavad Gita, the Upanishads and the Brahma Sootras are known as the “Prasthaana Traya”, and together provide a comprehensive compendium of knowledge about the field and its knower, as well as practical training on how to go about it. Of the three, the Bhagavad Gita is closest to the understanding of a common man. Shri Krishna instructs us to learn about the field and the knower in brief such that we can progress in our spiritual journey. But if we want to delve deeper into the details for academic reasons, we are more than welcome to read the Vedas and the Brahma Sootras. He now proceeds to talk about the field, the kshetra, in detail.

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Bhagavad Gita Verse 15, Chapter 12

24 Monday Dec 2012

Posted by in 12.15, cha, chapter 12 verse 15, harshaamarshabhayodvegaihi, lokaat, lokaha, me, muktaha, na, priyaha, udvijate, yaha, yaha : who saha, yasmaat

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yasmaannodvijate loko lokaannodvijate cha yaha |
harshaamarshabhayodvegairmukto yaha sa cha me priyaha || 15 ||
 
By whom no one is agitated, and who is not agitated by anyone, who is free from excitement, irritation, fear and agitation, he is dear to me.
 
yasmaat : by whom
na : not
udvijate : agitated
lokaha : any one
lokaat : by any one
na : not
udvijate : agitated
cha : and
yaha : who
harshaamarshabhayodvegaihi : excitement, irritation, fear, agitation
muktaha : free from
yaha : who
saha : he
cha : and
me : to me
priyaha : dear
 
Wikipedia defines a “roast” as follows: A roast is an event, almost exclusively in the United States, in which an individual is subjected to a public presentation of comedic insults, praise, outlandish true and untrue stories, and heartwarming tributes, the implication being that the roastee is able to take the jokes in good humor and not as serious criticism or insult, and therefore, show their good nature. It is seen by some as a great honour to be roasted, as the individual is surrounded by friends, fans, and well-wishers, who can receive some of the same treatment as well during the course of the evening. The party and presentation itself are both referred to as a roast.
 
In our life, when we are dealing with other people, it is inevitable that we will experience a whole host of emotional reactions to what those people say to us. Four common reactions are excitement on hearing something pleasant, irritation on hearing something unpleasant, fear on hearing something worrisome, and agitation when meeting someone that has the upper hand in the conversation. But in a “roast”, the individual happily accepts all sorts of abuses and insults, because he knows that they are coming from his friends and well-wishers, people that he knows as his own, not separate from him. At the end of the roast, the individual in turn insults and abuses the people that insulted him earlier, and no one feels any ill-will towards him for the same reasons.
 
Similarly, the devotee who considers everyone and everything as the play of Ishvara, including himself, has no reason to take anything personally. His sense of self is not the small ego that most of us consider as our “I”. He has identified with Ishvara who runs multitudes of universes. Any sort of insult, agitation or fear dissipates instantly because he views the insult, the insulter and the recipient of the insult as Ishvara. He thinks of it as a play where his friends are the actors and directors. Shri Krishna says that such a person who is free from agitations, and who does not agitate any one else, is dear to him.

Bhagavad Gita Verse 53, Chapter 11

06 Thursday Dec 2012

Posted by in 11.53, aham, asi, cha, chapter 11 verse 53, daanena, drishtum, drishtvaan, evam, ijyayaa, maam, na, shakyaha, tapasaa, vedaihi, vidhaha, yathaa

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naaham vedairna tapasaa na daanena na chejyayaa |
shakya evamvidho drishtum drishtvaanasi maam yathaa || 53 ||
 
Not through the Vedas, penance, charity, nor through worship can I be seen, in the manner in which you have seen me.
 
na: not
aham : I
vedaihi : through Vedas
na : not
tapasaa : through penance
na : not
daanena : through charity
na : not
cha : and
ijyayaa : through worship
shakyaha : possible
evam : this
vidhaha : manner
drishtum : seen
drishtvaan : you seen
asi : have
maam : me
yathaa : like
 
In this shloka, Shri Krishna lists tools that help us lead a fruitful life. First, he lists the Vedas, which refer to material and spiritual teachings, give us knowledge to lead a purposeful and ethical life. By encouraging action in life’s early stages, then emphasizing renunciation in the later stages, they get us from harbouring selfish desires to desirelessness. Austerity and charity further reduce our ego, and penance strengthens us internally and externally. Worship invokes Ishvara’s grace and blessings.
 
However, Shri Krishna reminds us that none of these methods will give us attainment of Ishvara as their result. This point is of such importance that he brings it up for the second time in the same chapter. Each of the means outlined above have their own results which are valid in life’s various stages, but they can only purify us, not give us Ishvara directly. If we don’t understand this, we are like the child who wants to go to a dentist not to take care of a tooth issue, but to get the lollipop at the end of the visit.
 
Attainment of Ishvara is purely in the hands of Ishvara himself, as we saw earlier. It is his choice as to whom he will bestow his grace upon. But so far, Shri Krishna himself has described that there is no bias in the way he has set up the machinery of the universe. This leads us to believe that Ishvara will not arbitrarily bestow his grace upon anyone randomly. There has to be a logic to it. Shri Krishna reveals this answer next.

Bhagavad Gite Verse 36, Chapter 11

19 Monday Nov 2012

Posted by in 11.36, anurajyate, bheetaani, cha, chapter 11 verse 36, dishaha, dravanti, hrisheekesha, jagat, namasyanti, prahrashyati, prakreertyaa, rakshaamsi, sarve, sidhhasanghaahaa, sthaane, tava

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Arjuna uvaacha:
sthaane hrisheekesha tava prakreertyaa jagatprahrashyatyanurajyate cha |
rakshaamsi bheetaani disho dravanti sarve namasyanti cha sidhhasanghaahaa || 36 ||
 
Arjuna said:
Rightly, O Hrisheekesha, the universe is elated and enamoured by your glories. Demons run in all directions out of fear, and the hosts of siddhas bow to you.
 
sthaane : rightly
hrisheekesha : O Hrisheekesha
tava : your
prakreertyaa : glories
jagat : universe
prahrashyati : elated
anurajyate : enamoured
cha : and
rakshaamsi : demons
bheetaani : out of fear
dishaha : directions
dravanti : run
sarve : all
namasyanti : bow
cha : and
sidhhasanghaahaa : hosts of siddhas
 
Having understood the workings of Ishvara’s universe, Arjuna responds with the powerful word “sthaane”, which means everything that is going on is right, everything is in its place. As we saw earlier, we tend to question Ishvara every time there is a massive calamity, either at a personal level or at a global level. Or, we sometimes ask Ishvara to let things be a certain way. But when we understand that Ishvara is behind it all, and is orchestrating events for the benefit of the entire universe and not just a subset, we too, are compelled to say “sthaane”, it is all right.
 
With this knowledge, we now know why people in our world are happy and unhappy at the same time. Those who view the world through Ishvara, those who have the vision of Ishvara, take delight in everything and hence they are happy. But those who view the world through their ego-driven vision fear Ishvara’s destructive process, and then become unhappy. Rakshasaas or demons run in fear, while siddhas or perfected beings salute Ishvara.
 
Furthermore, Arjuna understands a wonderful technique by which we can gain immense dispassion towards the world. A child drops his attachment to his toys when he becomes an adult and gets attached to something higher than toys, like his career for instance. So when we develop a strong attachment to Ishvara, when we are enamoured, “anurajjyate”, by Ishvara, we automatically drop our worldly attachments. All we need to do is to direct our senses to Hrisheekesha, the master of the senses.
 
This shloka and the upcoming ten shlokas are one of the most beautiful prayers to Ishvara ever written.

Bhagavad Gita Verse 17, Chapter 11

31 Wednesday Oct 2012

Posted by in 11.17, aprameyam, arkadyutim, cha, chakrinam, chapter 11 verse 17, deeptaanala, deeptimantam, durnireekshyam, gadinam, kireeteenam, pashyaami, samantaat, sarvataha, tejoraashim, tvaam

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kireeteenam gadinam chakrinam cha tejoraashim sarvato deeptimantam |
pashyaami tvaam durnireekshyam samantaadyeeptaanalaarkadyutimaprameyam || 17 ||
 
I see you with a crown, mace and discus, glowing with an abundance of brilliance everywhere. The blazing fire of sunlight from all sides makes you incomprehensible, difficult to perceive.
 
kireeteenam : with crown
gadinam : with mace
chakrinam : with discus
cha : and
tejoraashim : abundance of brilliance
sarvataha : everywhere
deeptimantam : glowing
pashyaami : I see
tvaam : you
durnireekshyam : difficult to perceive with eye
samantaat : from all sides
deeptaanala : blazing fire
arkadyutim : sunlight
aprameyam : incomprehensible
 
As he saw more aspects of the cosmic form, Arjuna realized that he could also see divinity in that form, not just the material world. The mace and discus that he saw are weapons of Lord Vishnu. They symbolize spiritual discipline and the destructive power of time, respectively. Another symbol of Lord Vishnu is the conch, which symbolizes a call to action and a rebuke against lethargy. Arjuna also sees a crown because Ishvara is the ultimate commander and does not move under the control of any selfish desires.
 
“The blazing fire of sunlight”, “abundance of brilliance everywhere” – these poetic phrases convey the light of the eternal essence that Arjuna saw in the cosmic form. It is the same eternal essence that resides within all of us, but is covered with a layer of avidya or ignorance. As we have seen earlier, the eternal essence inside us enables our mind, intellect, senses and body to function. Ishvara, the purest embodiment of the eternal essence, shines like an infinite number of suns, without anything to obstruct its brilliance.
 
Now, no matter how hard he tried, Arjuna was not able to accurately capture his experience in words. This is because the eternal experience is not an object that can be perceived with the senses and described by our mind and intellect. He admits this limitation of his mind by declaring that the cosmic form is “aprameyam”, it is incomprehensible.

Bhagavad Gita Verse 7, Chapter 11

22 Monday Oct 2012

Posted by in 11.7, adya, anyat, cha, chapter 11 verse 7, dehe, drishtum, gudaakesha, icchasi, iha : this ekastham, jagat, kritsnam, mama, pashya, sacharaacharam, yat

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ihaikastham jagatkritsnam pashyaadya sacharaacharam |
mama dehe gudaakesha yachchaanyaddrishtumicchasi || 7 ||
 
Behold this entire universe now, with moving and non-moving (entities), in one place. Also, besides this, O Gudaakesha, see whatever else you desire in my form.
 
iha : this
ekastham : in one place
jagat : universe
kritsnam : entire
pashya : behold
adya : now
sacharaacharam : with moving and non-moving
mama : my
dehe : form
gudaakesha : O Gudaakesha
yat : whatever else
cha : also
anyat : besides
drishtum : see
icchasi : you desire
 
Nowadays, it is common for families to capture a wedding with a video as well as with photographs. So when a guest drops by a family that has just concluded a wedding, he is hit with a barrage of photos and a DVD of the wedding that could last three to four hours. The guest cannot refuse this demand because the family wants him to experience the entire wedding “right here, right now”.
 
So by using the words “now” and “in one place”, Shri Krishna is pointing out the power of the Vishwa roopa or cosmic form. Arjuna is able to view the entire universe in one place, without leaving his chariot. Moreover, he is also able to view events that take millions of years in a split second. And what is he able to view? Everything including entities that move, and entities that are stable.
 
Now, if someone were to offer us the outcome of all the events that were to take place tomorrow, and if our favourite team was contesting a match tomorrow, we would be most interested in learning the outcome of the match. Knowing that Arjuna was most interested in the outcome of the Mahaabhaarata war, Shri Krishna suggested that even that would be visible in his cosmic form. He refers to Arjuna as “Gudaakesha”, one who has conquered sleep, so that Arjuna would remain alert while watching the cosmic form.
 
However, with all this going on, there seemed to be no response from Arjuna. What could be the reason? We shall see next.

Bhagavad Gita Verse 5, Chapter 11

19 Friday Oct 2012

Posted by in 11.5, akriteeni, cha, chapter 11 verse 5, divyaani, me, naana, naanavidhaani, paartha, pashya, roopaani, sahastrashaha, shatashotha, varna

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Shree Bhagavaan uvaacha:
pashya me paartha roopaani shatashotha sahastrashaha |
naanaavidhaani divyaani naanaavarnaakriteeni cha || 5 ||
 
Shree Bhagavaan said:
Behold, O Paartha, my hundreds and thousands of divine forms, of myriad kinds, and of various colours and shapes.
 
pashya : behold
me : my
paartha : O Paartha
roopaani : forms
shatashotha : hundreds
sahastrashaha : thousands
naanavidhaani : myriad kinds
divyaani : divine
naana : various
varna : colours
akriteeni : shapes
cha : and
 
In response to Arjuna’s request, Shri Krishna immediately agreed to show Ishvara’s divine form. This entire chapter, written in a poetic style, elaborately describes this form and Arjuna’s reaction to it. It is said that the chanting of this chapter is one of the highest forms of meditation possible.
 
To get things started, Shri Krishna “turned on” the “screen” upon which this divine form could be shown to Arjuna. He began by revealing the amount of diversity in the sheer number of colours, shapes and forms that he was about to show to Arjuna. The literal words used are “hundreds” and “thousands”, but in essence they mean infinite and innumerable.
 
While demonstrating the features of the latest LCD TV, the salesman will try his best to show as many channels he possibly can so that the customer is convinced about the capabilities of the TV such as number of pixels, colours and so on. Or if its a sari shop, the salesperson will try to show innumerable varieties of the very same red colour so that the customer is confident about the range and variety in that shop’s inventory.
 
Shri Krishna, however, was not concerned only with lining up the diversity of forms that he was ready to show. He also wanted to highlight that there was one thing common among that infinite diversity – Ishvara himself. He indicated this by saying “pashya me roopani” – behold my forms, not behold all these forms.

Bhagavad Gita Verse 2, Chapter 11

16 Tuesday Oct 2012

Posted by in 11.2, api, avyayam, bhavaapyayau, bhootaanaam, cha, chapter 11 verse 2, hi, kamalapatraaksha, maahaatmyam, mayaa, shrutau, tvattaha, vistarashaha

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bhavaapyayau hi bhootaanaam shrutau vistarasho mayaa |
tvattaha kamalapatraaksha maahaatmyamapi chaavyayam || 2 ||
 
For, I have heard about the creation and dissolution of all beings, elaborately, from you O lotus-eyed one, and also about your imperishable glory.
 
bhavaapyayau : creation and dissolution
hi : for
bhootaanaam : all beings
shrutau : have heard
vistarashaha : elaborately
mayaa : I have
tvattaha : from you
kamalapatraaksha : O lotus-eyed
maahaatmyam : glory
api : also
cha : and
avyayam : imperishable
 
Arjuna, ever the good student, uses this shloka to summarize Shri Krishna’s teaching. He acknowledges that he has understood the essence of the teaching, which asserts Ishvara as the creator, maintainer and dissolution of the entire universe. In other words, there is no other cause of the universe besides Ishvara. He is both the raw material and the intelligence behind the universe. This “mahaatmyam” or glory was further reinforced in Arjuna’s mind by hearing the divine expressions of Ishvara from Shri Krishna.
 
However, by addressing Shri Krishna as “lotus-eyed”, Arjuna also reveals his understanding of another aspect of Ishvara. Like the lotus that does not get affected by the attributes of its pond, Ishvara does not get personally involved in the workings of the universe. He is impartial to everyone in the granting of results, liberation and bondage. He remains as the “avyayam” or imperishable foundation upon which the mechanical Prakriti projects the multitude of names and forms.
 
Now, there is a hint of dissatisfaction expressed by Arjuna in this shloka. Even though he has understood the teaching from Ishvara himself, resolved his doubts, and also learnt the techniques of karma yoga and dhyana yoga or meditation, he needs one more thing. What is that? He divulges it in the next shloka.

Bhagavad Gita Verse 39, Chapter 10

09 Tuesday Oct 2012

Posted by in 10.39, acharam, aham, api, arjuna, asti, beejam, bhootam, cha, chapter 10 verse 39, chara, mayaa, na, sarvabhootaanaam, syaat, tat, vinaa, yat

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yatchaapi sarvabhootaanaam beejam tadahamarjuna |
na tadasti vinaa yatsyaanmayaa bhootam charaacharam || 39 ||
 
And O Arjuna, whatsoever is the seed of all beings, I am that. No moving or non-moving being can exist without me.
 
yat : whatsoever
cha : and
api : also
sarvabhootaanaam : all beings
beejam : seed
tat : that
aham : I am
arjuna : Arjuna
na : it is not
tat : that
asti : there is
vinaa : without
yat: which
syaat : can exist
mayaa : me
bhootam : being
chara : moving
acharam : non-moving
 
Now Shri Krishna begins to conclude the teaching of this chapter. Having provided a long list of Ishvara’s divine expressions, he now gives us a simple formula to recognize him. He says that whatever we come across in the world, whether it is a living or a non-living entity, or whether it is moving or stationary, it has arisen from the seed that is Ishvara. In other words, Ishvara is the cause or the seed of everything in this universe.
 
One way of understanding this is as follows. When we refer to an object, let’s say it’s a book, we say : “This is a book”. There are two aspects pointed out here. First is the book, which is quite obvious. But we also use the word “is” to indicate that the book exists, that the book is visible, and it will be visible to someone else. Shri Krishna says that the very existence of the book, the “is-ness” of the book, is nothing but Ishvara.
 
In other words, this entire universe will not exist without Ishvara. All of the names and forms in the universe use Ishvara are their basis. If we comprehend this, and develop our vision based on this knowledge, we will automatically see Ishvara everywhere, just like we automatically “see” electricity in every electrical gadget.

Bhagavad Gita Verse 38, Chapter 10

08 Monday Oct 2012

Posted by in 10.38, asmi, cha, chapter 10 verse 38, damayataam, dandaha, eva, guhyaanaam, jigeeshataam, jnyaanam, jnyaanavataam, maunam, neetihi

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dando damayataamasmi neetirasmi jigeeshataam |
maunam chaivaasmi guhyaanaam jnyaanam jnyaanavataamaham || 38 ||
 
Among means of subjugation, I am punishment and among seekers of victory, I am strategy. Also, among the secrets I am silence and among the wise, I am knowledge.
 
dandaha : punishment
damayataam : among means of subjugation
asmi : I am
neetihi : strategy
asmi : I am
jigeeshataam : among seekers of victory
maunam : silence
cha : and
eva : also
asmi : I am
guhyaanaam : among the secrets
jnyaanam : knowledge
jnyaanavataam : among the wise
aham : I am
 
In this shloka, Shri Krishna declares punishment as foremost among Ishvara’s expressions that restrain or subdue others. As we have seen in the second chapter, dwelling on sense objects can very easily lead to loss of even a wise person’s wisdom and discrimination, which may result in unlawful behaviour. A society without methods to punish criminals is impractical, and will result in anarchy and chaos. From our standpoint, we need to watch our mind and our sense organs constantly, lest they lead us astray.
 
Next, we look at neeti or strategy. In the Mahabhaarata, Arjuna needed to finish Jayadratha in order to move closer to a victory. But the powerful Jayadratha had obtained a boon from his father. Whoever caused Jayadratha’s head to fall to the ground, their head would split into a hundred pieces. This was a tough situation and needed a smart solution.
 
Upon Shri Krishna’s advice, Arjuna dispatched an arrow that would sever Jayadratha’s head and deposited it into the lap of his father. When Jayadratha’s father got up, he dropped the head and became the target of his own curse. Shri Krishna, the ultimate strategist, declares strategy as Ishvara’s foremost expression among seekers of victory. Strategy enables us to deal with different people and circumstances, and to devise a plan to win every time.
 
“Silence is golden” is a proverb that has stood the test of time. In a business negotiation, we may be put in situations where others try to insult us in some way. We face a choice in such situations: we can either snap back at that person or we can stay silent. If we respond, we may say something that may come back to haunt us later. Worse still, we could reveal a secret that puts us in jeopardy.
 
To that end, Shri Krishna advises us to follow the “silence is golden” proverb by declaring silence as Ishvara’s foremost manifestation among secrets. And those wise people who follow Ishvara’s recommendations also receive their wisdom through Ishvara’s as his divine manifestation.