Category Archives: cha

Bhagavad Gita Verse 22, Chapter 10

22 Saturday Sep 2012

Posted by in 10.22, asmi, bhootaanaam, cha, chapter 10 verse 22, chetanaa, devaanaam, indriyaanaam, manaha, saamavedaha, vaasavaha, vedaanaam

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vedaanaam saamavedosmi devaanaamasmi vaasavaha |
indriyaanaam manaschaasmi bhootaanaamasmi chetanaa || 22 ||
 
Among the Vedaas I am the Saama Veda, among the deities I am Vaasava, among the senses I am the mind and among the beings, I am the intellect.
 
vedaanaam : among the Vedas
saamavedaha : Saama Veda
asmi : I am
devaanaam : among the deities
asmi : I am
vaasavaha : Vaasava
indriyaanaam : among the senses
manaha : mind
cha : and
asmi : I am
bhootaanaam : among the beings
asmi : I am
chetanaa : intellect
 
Shri Krishna, elaborating on Ishvara’s expressions, says that Ishvara is the Saama Veda among all the Vedas. Each Veda has a unique characteristic. The Yajur Veda contains prose, the Rig Veda contains metric hymns, the Saama Veda contains songs and the Atharva Veda contains incantations. Of these, the Saama Veda is Ishvara’s expression, indicating his preference for music.
 
Among all the deities, Ishvara is the king of all deities known as Vaasava, also known as Indra. While our attention usually falls on the excesses of wealth and power that kings demonstrate, this was not the case traditionally. A king is supposed to spend every minute of his life serving his subjects, sacrificing everything. Such a rules of deities is a true expressions of Ishvara.
 
As we have seen earlier, we transact or interact with the world with our body, our senses, our organs of action, our mind and our intellect. The five senses and the five organs of action would be useless if not for the mind, that collects information from the senses and pulls together a complete picture of the world for us. It also instructs our organs to move, based on the inputs it receives. Shri Krishna says that this mind is an expression of Ishvara.
 
If we were to be born as a plant, animal or human, we would undoubtedly prefer to be born as a human. The key difference between a human and a plant or animal is the capacity of intelligence that lets us think logically, display compassion towards others, plan for the future and most importantly, pursue the path of the higher self. This wonderful intelligence in is is also Ishvara’s expression.
 
So therefore, if our mind generates thoughts of compassion or service, if our intellect makes us acts upon these thoughts so that we can serve others, we should remember that it is not the “I” in us that is causing everything to happen. It is all happening through Ishvara and his expressions.

Bhagavad Gita Verse 20, Chapter 10

20 Thursday Sep 2012

Posted by in 10.20, aadihi, aashaya, aatmaa, aham, anta, bhootaanaam, cha, chapter 10 verse 20, eva, gudaakesha, madhyam, sarvabhoota, stithaha

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ahamaatmaa gudaakesha sarvabhootaashayastithaha |
ahamaadishcha madhyam cha bhootaanaamanta eva cha || 20 ||
 
I am the self, established in the hearts of all beings, O Gudakesha. I am the beginning, middle and also the end of all beings.
 
aham : I
aatmaa : self
gudaakesha : O Gudakesha
sarvabhoota : all beings
aashaya : heart
stithaha : established
aham : I
aadihi : beginning
madhyam : middle
cha : and
bhootaanaam : of the beings
anta : end
eva : also
 
Addressing Arjuna as Gudaakesha, the conqueror of sleep, Shri Krishna begins to describe the 72 expressions of vibhootis of Ishvara from this shloka onwards. He lists the two most important ones first. He says that Ishvara is the self, the “I” that is in the hearts of every being in the universe. Ishvara is also the start, middle and end of all beings in the universe.
 
So what exactly does “self” mean? Let us try to understand its opposite meaning first. When we treat a thing or a person as something different from us, something external to us, then we are creating a subject-object relationship where the subject is our “I” and the object is “him” or “her”.
 
For instance, if we take an acquaintance out to dinner, for example, we may ask him to pay his bill separately. There is a sense of separateness between us and the acquaintance. Separating, externalizing, objectifying – all this is the opposite of self-hood.
 
But if we take our spouse or our child to dinner, we don’t even think twice to pay for their dinner. This is because we do not consider a spouse or a child different or external to us. The sense of self-hood is greater here than with a stranger or with an acquaintance. Shri Krishna says that when this sense of selfhood expresses itself in our hearts, we should know that it is Ishvara’s primary expression. If we can remember this constantly, if we can treat everything and every one as no different than ourselves, we do not have to remember any other expression of Ishvara. We are done.
 
So what is the practical implication of understanding Ishvara in this manner? Our sense of I-ness and my-ness automatically drops. There will be nothing in us that asserts “my will”, “my plan”, “my thinking”, “I am going to do this” and so on. It will all become Ishvara’s will, Ishvara’s plan, Ishvara’s thinking, Ishvara’s doing. All worries and anxieties will disappear because the “I” who worries is no longer present.
 
If we are not able to comprehend Ishvara as our own self, then Shri Krishna provides another expression of Ishvara. He says that we should think of Ishvara as the one who creates, sustains and dissolves all the names and forms in the universe, just like the ocean creates, sustains and dissolves all waves. If we can think in this manner, Ishvara becomes all-pervading, ever present at all times.
 
Now, thinking Ishvara as the self, or as the beginning, middle and end of all beings, is difficult when we are beginners. For most of us, it is easier to see Ishvara in tangible people and objects. We will see those types of expressions in the following shlokas.

Bhagavad Gita Verse 18, Chapter 10

18 Tuesday Sep 2012

Posted by in 10.18, aatmanaha, amritam, asti, bhooyaha, cha, chapter 10 verse 18, janaardana, kathaya, me, na, shrunavataha, truptihi, vibhootim, vistarena, yogam

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vistarenaatmano yogam vibhootim cha janaardana |
bhooyaha kathaya truptirhi shrunavato naasti memritam || 18 ||
 
Elaborately describe your yoga and expressions again, O Janaardana. I am not satisfied by listening to your nectar-like (words).
 
vistarena : elaborately
aatmanaha : your
yogam : yoga
vibhootim : expressions
cha : and
janaardana : O Janaardana
bhooyaha : again
kathaya : describe
truptihi : satisfied
shrunavataha : listening
na : not
asti : is
me : my
amritam : nectar-like
 
So far, Shri Krishna just gave a taste of Ishvara’s expressions. Arjuna clearly was relishing and enjoying hearing these expressions because he compared them to the sweetness of nectar. He wanted to hear them all over again. But this time, he would not be content with hearing so little. He requested Shri Krishna to give a detailed and elaborate description of Ishvara’s expressions as well as yoga, the power of maaya that creates many expressions of the one Ishvara.
 
Arjuna addressed Shri Krishna as “Janaardana” which has two meanings. “Arda” means one who moves, or makes others move. Jana means people, and therefore Janaardana means one who moves people to heaven or hell, in other words, dispenses justice to evildoers. Another meaning of Janaardana is one whom people ask for prosperity and well being. Arjuna understood that the true nature of Shri Krishna was Ishvara.
 
With this shloka, Shri Krishna concluded his statements and requests. Starting with the next shloka, Shri Krishna will provide a total of 72 vibhootis or expressions of Ishvara. Most of these are drawn from the Indian Vedic and Puraanic tradition since Arjuna would be easily able to identify with and connect with those examples. We can try to look for similarities in the present time so that we are also able to connect with those.

Bhagavad Gita Verse 17, Chapter 10

17 Monday Sep 2012

Posted by in 10.17, aham, asi, bhaaveshu, bhagavan, cha, chapter 10 verse 17, chintyaha, katham, keshu, mayaa, parichintayan, sadaa, tvaam, vidyaam, yogin

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katham vidyaamaham yogimstvaam sadaa parichintayan |
keshu keshu cha bhaaveshu chintyosi bhagavanmayaa || 17 ||
 
O Yogin, how shall I know you by remaining constantly engrossed in meditation? And O Lord, by which expressions are you to be meditated upon by me?
 
katham : how
vidyaam : shall know
aham : I
yogin : O yogin
tvaam : your
sadaa : constantly
parichintayan : engrossed in meditation
keshu : by which
cha : and
bhaaveshu : expressions
chintyaha : meditated upon
asi : can
bhagavan : O lord
mayaa : by me
 
Arjuna, having heard just a sample of Ishvara’s expressions, was not satisfied with what he had heard. He wanted to know the technique by which he could constantly be reminded of Ishvara, and consequently, remain established in the contemplation of Ishvara. That is why in this shloka, Arjuna asked Shri Krishna to reveal more of his expressions.
 
When we wake up in the morning, we probably get five to ten minutes, at most, of a calm mind. Then, when our daily routine starts, our mind takes over and we are pulled into a rollercoaster ride of worry and sorrow. In the midst of all this it is difficult to bring in a divine thought for a minute, let alone contemplate on Ishvara constantly. Addressing Shri Krishna as Yogin, one who has the power of sovereignty, Arjuna asked him for a solution to overcome this predicament.
 
Furthermore, if we were told once that Ishvara is the cause of everything, and we are able to hold on to that fact, we need not have to worry about forgetting Ishvara. But because of our conditioning that has built up over a long period of time, and because of our ego – our sense that “I do everything” – is so strong, we need more support to counter that conditioning. We need a step-by-step approach, a list of Ishvara’s expressions, just like kids have to be told that a TV, a radio, a computer, all operate using electricity.
 
Now, if such a list of Ishvara’s expressions is needed, it cannot be terse and brief. It needs to be detailed. This is what Arjuna requests in the next shloka.

Bhagavad Gita Verse 13, Chapter 10

13 Thursday Sep 2012

Posted by in 10.13, aahuhu, asitaha, braveeshi, cha, chapter 10 verse 13, devalaha, devarshihi, eva, me, naaradasha, rishayaha, sarve, svyayam, tathaa, tvaam, vyaasaha

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aahustvaamrishayaha sarve devarshinaaradastathaa |
asito devalo vyaasaha svyayam chaiva braveeshi me || 13 ||
 
All the great sages and royal sages such as Naarada, Asita, Devala and Vyaasa speak this, and also you have said it to me.
 
aahuhu : speak
tvaam : to you
rishayaha : sages
sarve : all
devarshihi : divine sages
naaradasha : Naarada
tathaa : also
asitaha : Asita
devalaha : Devala
vyaasaha : Vyaasa
svyayam : yourself
cha : and
eva : also
braveeshi : said
me : to me
 
Further praising Ishvara, Arjuna added that several eminent individuals, over the course of history, have also praised Ishvara. He listed the names of the renowned sages Naarada, Asita, Devala and Vyaasa in this regard.
 
The Srimad Bhagavatam speaks of Naarada as the son of a maid-servant who served several priests. He grew up in an environment of spirituality and decided to seek the absolute truth in a forests after his mother passed away. His meditation bore fruit when he had a vision of Ishvara. After his death, he was reborn as the sage Naarada that many of us are familiar with. Naarada was learned in all the arts and sciences. He could travel anywhere in the universe, and talk to any deity that he wished.
 
Another sage mentioned here is Devalaha who was the son of a great sage named Asita, who was born as a result of Asita’s prayer to Lord Shiva. It is said that Devalaha was cursed by a celestial maiden named Rambha for not agreeing to marry her. He was reborn as Sage Ashtavakra, who is famous for writing the Ashtavakra Gita. And of course, Sage Krishna Dvaipayana Vyaasa is the author of the great Indian epic Mahabhaarata.
 
So therefore, Arjuna accepted the authority of Shri Krishna to convey the true nature of Ishvara. But did he have any doubts or objections?

Bhagavat Gita Verse 9, Chapter 10

08 Saturday Sep 2012

Posted by in 10.9, bodhayantaha, cha, chapter 19 verse 9, http://schemas.google.com/blogger/2008/kind#post, kathayantaha, maam, macchittaa, madgatapraanaa, parasparam, ramanti, tushyanti

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macchittaa madgatapraanaa bodhayantaha parasparam |
kathayantashcha maam nityam tushyanti cha ramanti cha || 9 ||
 
Their mind absorbed in me, their life force absorbed in me, educating each other and conversing with each other about me daily, they find contentment and delight.
 
macchittaa : their mind absorbed in me
madgatapraanaa : their life force absorbed in me
bodhayantaha : educating
parasparam : each other
kathayantaha : conversing
cha : and
maam : my
nityam : daily
tushyanti : contentment
ramanti : delight
 
Having described the state of avikampa yoga or the yoga of unwavering devotion, Shri Krishna now describes the state of the unwavering devotee. He says that their minds are always absorbed in contemplating Ishvara and their entire lives are submitted in extolling the virtues of Ishvara. This gives them an eternal source of joy and contentment.
 
The Swiss are known for running their trains with near-perfect precision. If the train has to leave the platform at 9:30 am, it will leave the station not one second earlier or later. So whenever we have to board a train in Switzerland, there will never be a doubt in our mind as to whether the train will be on time or not. Our faith in the precision of their train system is unshakeable.
 
Similarly, when we our faith in Ishvara becomes firm, we do not go running towards other sources of joy in the world. We recognize that the universe operates under Ishvara’s laws, and that any pleasant or unpleasant situations that we encounter are a result of our prior actions. They are not random or arbitrary. Our likes and dislikes will slowly thin down. We will take every situation as a learning experience and keep our focus on Ishvara.
 
Shri Krishna says that when devotees gain such a strong faith and conviction in Ishvara, they do not think about anything else. Like cricket fans who eat, sleep, breathe and talk about cricket, the devotees converse about Ishvara, educate each other about Ishvara and dedicate their mind and senses to Ishvara.
 
Why do they do this? They only find contentment and joy in Ishvara since they do not need to run towards material objects for happiness. They revel in Ishvara. This is the difference between an ordinary seeker and a serious seeker. An ordinary seeker is interested in Ishvara “also”, whereas a serious seeker is interested in Ishvara “only”.
 
When such tremendous devotion is poured into Ishvara, the result should be something extraordinary. What is it? This is taken up next.

Bhagavad Gita Verse 7, Chapter 10

06 Thursday Sep 2012

Posted by in 10.7, atra, avikampena, cha, chapter 10 verse 7, etaam, mama, na, saha, samshayaha, tatvataha, vetti, vibhootim, yaha, yogam, yogena, yujyate

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etaam vibhootim yogam cha mama yo vetti tatvataha |
sovikampena yogena yujyate naatra samshayaha || 7 ||
 
He who understands this, my manifestation and yoga in its essence; he becomes engaged with unperturbed yoga, without a doubt.
 
etaam : this
vibhootim : manifestation
yogam : yoga
cha : and
mama : my
yaha : he who
vetti : understands
tatvataha : in essence
saha : he
avikampena : unperturbed
yogena : with yoga
yujyate : engages
na : not
atra : any
samshayaha : doubt
 
What is the result of hearing about Ishvara’s expressions? Shri Krishna says that one who is able to perceive Ishvara as manifesting through expressions becomes established in “avikampena yoga” or a constant, unshakeable connection with Ishvara.
 
Vibhooti refers to the multiple or pluralistic manifestation of Ishvara, the presence of Ishvara in all forms present in the universe. Yoga, also known as yoga-maaya, is the power that makes this pluralistic manifestation possible. Shri Krishna says that one who knows this vibhooti and yoga as arising from Ishvara is constantly united with Ishvara.
 
The key here is to develop a vision that goes into the essence of any object or person or situation instead of getting distracted by the form, just like a scrap metal dealer’s vision goes straight into the metal, and not the shape.
 
How do we develop this vision? Let us bring back the concept of material cause and intelligent cause that we saw earlier. A pot is created by two aspects: the material cause which is clay, and the intelligent cause which is the potter. So for instance, when Shri Krishna said that the seven sages were created by Ishvara, it means that Ishvara is both the “stuff” and the “sculptor”. He is both the material and intelligent cause of those sages. The Mundaka Upanishad illustrates this concept with the example of a spider who creates a web from his own body, using no other external raw material. The spider becomes the material cause and the intelligent cause of the web.
 
So if our thoughts are made of Ishvara, objects are made of Ishvara, situations are made of Ishvara, if we develop this vision, what will happen to us? We will get established in an unshakeable, unwavering connection with Ishvara. In other words, if we know that Ishvara is present in everything, we will never be disconnected from Ishvara, just like our cell phones are never disconnected from their network no matter which part of the country we visit. We will we able to encounter every situation in life with poise and equanimity, without being shaken up, because everything is ultimately Ishvara.
 
This state of unwavering yoga is elaborated upon in the next shloka.

Bhagavad Gita Verse 4, Chapter 10

03 Monday Sep 2012

Posted by in 10.4, abhaavaha, abhayam, asammohaha, bhavaha, bhayam, buddhihi, cha, chapter 10 verse 4, damaha, duhkham, eva, jnyaanam, kshamaa, satyam, shamaha, sukham

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buddhirjnyaanamasammohaha kshamaa satyam damaha shamaha |
sukham duhkham bhavobhaavo bhayam chaabhayameva cha || 4 ||
 
Intellect, wisdom, non-delusion, forgiveness, truth, external restraint, internal restraint, external restraint, joy and sorrow, creation and destruction, fear and sorrow.
 
buddhihi : intellect
jnyaanam : wisdom
asammohaha : non-delusion
kshamaa : forgiveness
satyam : truth
damaha : external restraint
shamaha : internal restraint
sukham : joy
duhkham : sorrow
bhavaha : creation
abhaavaha : destruction
bhayam : fear
cha : and
abhayam : fearlessness
eva : also
 
Shri Krishna begins describing Ishvara’s vibhootis or expressions with this shloka. First, he describes Ishvara’s subtle expressions in two shlokas. He says that intelligence, wisdom, non-delusion, forgiveness, self-restraint, joy and sorrow, creation and destruction, fear and fearlessness, all of these are expressions of Ishvara. Whenever we come across any of these expressions, we should immediately realize that it is Ishvara expressing himself through them.
 
“Buddhihi” or intellect is the ability to know subtle things, things that are not immediately perceived by our senses. Our tongue may enjoy fried food, but our intellect will tell us not to indulge in it due to the potential health risks. Now, none of our senses saw something called a “health risk” but our intellect did. Similarly, “jnyaana” or wisdom is the ability to discriminate between the eternal essence and everything else. Engaging with the world without getting deluded into thinking that it is the source of happiness, this is “asammoha” or non-delusion.
 
With the foundation of intellect, wisdom and non-delusion, we are ready to engage with the world. We may encounter people that speak ill of us or trouble us in some way. “Kshamaa” or forgiveness lets us drop any negative thinking that is generated out of such interactions. Conversely, it is our duty to convey to others what we perceive of the world without adding any modifications or distortions. This is known as “satyam” or truthfulness. We may also encounter people, objects and situations that generate selfish desires within us. In order to guard against chasing after them, we need to cultivate “dama” or sense control, and “shama” which is control over the mind.
 
Now, let us examine Ishvara’s manifestations that come in pairs. We usually tend to be attracted towards one aspect of the pair and run away from the other aspect. First let us look at “sukham” and “duhkham” or joy and sorrow. We prefer joyful situations and tend to avoid sorrowful ones. We prefer “bhaavaha” or creation but dislike “abhaavaha” or destruction. We like to be “abhaya” or fearless, not “bhaya” or fearlessness.
 
Shri Krishna wants us to remain equanimous, remain balanced in both aspects of these pairs. Ishvara may send a sorrowful situation in order to create further vairagya or dispassion. Like a municipality that demolishes a dangerously unlivable building, he may destroy a person, object or situation so that a new one can be created in its place. Like a robber who is afraid of a burglary alarm, he may generate fear in us so that we do not commit an unlawful or unethical act.
 
The second part of this topic is covered in the next shloka.

Bhagavad Gita Verse 3, Chapter 10

02 Sunday Sep 2012

Posted by in 10.3, ajam, anaadim, asammoodhaha, cha, chapter 10 verse 3, lokamaheshwaram, maam, martyeshu, pramuchhyate, saha, sarvapaapaihi, vetti, yaha

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yo maamajamanaadim cha vetti lokamaheshwaram |
asammoodhaha sa martyeshu sarvapaapaihi pramuchhyate || 3 ||
 
One who knows me as birthless, causeless and lord of the universe, he is wise among all humans and is freed from all sins.
 
yaha : one who
maam : me
ajam : birthless
anaadim : causeless
cha : and
vetti : knows
lokamaheshwaram : lord of the universe
asammoodhaha : wise
saha : he is
martyeshu : among humans
sarvapaapaihi : all sins
pramuchhyate : freed from
 
In this shloka, Shri Krishna says that one whose devotion in Ishvara has reached its pinnacle, one who understands Ishvara as the eternal lord of the universe, automatically develops this capacity of discrimination and becomes wise. Also, he is freed from all his sins. This is the end result of devotion.
 
The Gita places special emphasis on the quality of viveka or discrimination. It is the ability to differentiate between what is real and what is unreal. For some people, this comes easily but for most of us, it does not. Devotion is the solution. When we begin to hear about Ishvara’s glories, our vision and understanding about his true nature increases. We begin to realize that while everything in the world has a beginning and end, Ishvara is beyond time. We begin to see that he is everywhere, he is not confined to a certain space or location.
 
So when we see that Ishvara is present everywhere and everytime, beyond the realm of time and space, we automatically begin to understand that everything else is finite and transient. Our reactions to situations become calmer. If we come across a tough situation, we know that the timeless ever present Ishvara is in there, and so therefore the situation will be temporary and will not bother us anymore. We become “assammodaha” or wise, beyond all delusion.
 
Also, by hearing these glories, we realize that Ishvara is the one who is running the universe. When we identify ourselves with the controller of the universe, our ego, sense of doership and enjoyership automatically drops because we know that we are doing nothing, it is all Ishvara’s doing. When the sinner, which is nothing the sense of doership and enjoyership, is dropped, all our sins are destroyed in an instant.
 
Shri Krishna now beings to speak of Ishvara’s expressions, which is the main theme of this chapter. He first speaks about Ishvara’s inner, subtle expressions in the next few shlokas. He later speaks about his external, more visible expressions.

Bhagavad Gita Verse 2, Chapter 10

01 Saturday Sep 2012

Posted by in 10.2, aadihi, aham, cha, chapter 10 verse 2, devaanaam, hi, maharshayaha, maharshinaam, me, na, prabhavam, sarvashaha, suraganaahaa, viduhu

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na me viduhu suraganaahaa prabhavam na maharshayaha |
ahamaadirhi devaanaam maharshinaam cha sarvashaha || 2 ||
 
Neither the gods nor the great sages know of my origin, for I am the cause of the gods and great sages in every aspect.
 
na : not
me : my
viduhu : know
suraganaahaa : gods
prabhavam : origin
na : nor
maharshayaha : great sages
aham : I
aadihi : cause
hi : for
devaanaam : of gods
maharshinaam : of great sages
cha : and
sarvashaha : in every aspect
 
Previously, Shri Krishna declared that only Ishvara can speak about Ishvara’s glories. Now, why should that be the case? Why can’t someone else talk about Ishvara’s glories? It is because Ishvara is the cause of everything in this entire universe. He is the “aadihi” or the first principle. He is the ultimate cause.
 
As we have seen earlier, most of us have an idea that a certain deity is almighty and all-powerful. But ultimately, all those gods and deities are emissaries of Ishvara. They came into existence much later than Ishvara. Similarly, great sages and wise people have also come into existence after Ishvara. Therefore, none of these individuals has the ability to clearly fathom the real nature of Ishvara.
 
For instance, imagine that you want to learn the history of a large corporation. You may research internet sites, you can talk to the current employees, you can even track down the original employees, but the only person who knows the entire history will be the company’s founder. He can reveal details that only he knew at the time of founding the company. No one else can know these details.
 
So then, if Ishvara is the ultimate cause of the universe, then everything in the universe is an effect of that ultimate cause. An effect can never know its cause in totality. Therefore, the most qualified person to expound the glories himself is Ishvara himself, speaking through the form of Shri Krishna. Such a teaching is called “apaurusheya”. It is not authored by a human, it has come from Ishvara directly.
 
As we hear more about the glories of Ishvara, we will need to delve deeper into what is meant by the term “ultimate cause”. To prepare for this exploration, picture a potter creating a pot. There are two main ingredients that go into the pot. One is clay, the substance of which the pot is made. The other is the intelligence of the potter that decides the shape and the method to create it.
 
With this picture in mind, let us remember four things that will help us in understanding Ishvara. The pot is an effect. The pot has come from a cause. The “material cause” of the pot is clay. The intelligence, also known as the “efficient cause”, is the potter. We will recall this example later in the chapter.
 
So then, what is the gain of learning about Ishvara and his glories? Shri Krishna explains this next.