Category Archives: cha

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 24, Chapter 9

19 Sunday Aug 2012

Posted by in 9.24, abhijaananti, aham, ataha, bhoktaa, cha, chapter 9 verse 24, chyavanti, eva, hi, maam, na, prabhuhu, sarvayajnyaanaam, tattvena, te, tu

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aham hi sarvayajnyaanaam bhoktaa cha prabhureva cha |
na tu maamabhijaananti tattvenaatashchyavanti te || 24 ||
 
For I am the recipient and also the lord of all sacrificial rituals, but they do not know me in essence. That is why they fall.
 
aham : I
hi : for
sarvayajnyaanaam : all sacrificial rituals
bhoktaa : recipient
cha : and
prabhuhu : lord
eva : also
cha : and
na : not
tu : but
maam : me
abhijaananti : know
tattvena : in essence
ataha : that is why
chyavanti : fall
te : they
 
Earlier, Shri Krishna asserted that most people worship finite deities with the expectation of finite rewards, but ultimately, all their prayers reach the infinite Ishvara. This type of worship in itself is ok, but the result obtained through this worship can only be finite. Shri Krishna says that the reason most devotees commit this error because they do not recognize Ishvara in essence, they do not comprehend the real nature of Ishvara.
 
Imagine that people from a remote village visit a city. They may mistake a minister’s office for the nation’s government. They may mistake a computer for the Internet. They may mistake a power outlet for the electric grid. Just like such people will commit grave errors unless they understand the presence of the larger in the small, we also will commit errors in our worship unless we understand the real infinite nature of Ishvara.
 
So therefore, when we act in this world, we should always bear in mind that the recipient of any action is Ishvara. When we feed someone, care for someone, help someone in need, we should know that ultimately we are feeding, caring for and helping Ishvara. This will reduce our sense of ego or I-ness.
 
Furthermore, emotions such as pride, greed and jealousy are caused because we think we own something, or we covet something that others own. If we know that the ultimate owner of everything is Ishvara, it reduces our sense of attachment and “mine-ness”. Ego and attachment are great obstacles in the path of liberation, and this knowledge cuts them down.
 
What is the fate of such faulty worship? This is taken up next.

Bhagavad Gita Verse 19, Chapter 9

14 Tuesday Aug 2012

Posted by in 9.19, aham, amritam, arjuna, asat, cha, chapter 9 verse 19, eva, mrityuhi, nigruhnaami, sat, tapaami, utsrijaami, varsham

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tapaamyahamaham varsham nigruhnaamyutsrijaami cha |
amritam chaiva mrityushcha sadasachchaahamarjuna || 19 ||
 
I provide heat, I hold back and send forth the rain. I am immortality and also death, I am real and also unreal, O Arjuna.
 
tapaami : provide heat
aham : I
varsham : rain
nigruhnaami : hold back
utsrijaami : send forth
cha : and
amritam : immortality
cha : and
eva : also
mrityuhi : death
sat : real
asat : unreal
aham : I am
arjuna : O Arjuna
 
A recurring theme of this chapter is that we should see Ishvara everywhere, instead of looking only in things and places that our senses find pleasurable. In that regard, since we deal with the weather everyday, it can become a great pointer to access Ishvara. However, anytime the climate becomes too hot, or there is excessive rain or drought, our body feels uncomfortable, and therefore we do not even think of Ishvara when those things happen.
 
Shri Krishna says in the shloka that it is Ishvara that is providing the heat as the sun. So when it gets extremely hot, we should recognize that it is Ishvara that is providing the energy for the sun. And even though we may feel uncomfortable, we should realize that Ishvara has the welfare of the entire earth in mind. When it gets hot, the water on earth rises to form clouds, and is eventually sent back as rain. If the sun were never to give enough heat, we would never get any rain on earth.
 
Shri Krishna also says that Ishvara is found in immortality as well as in death. Symbolically, what is meant here is that knowing Ishvara as an infinite entity is real immortality, and knowing Ishvara as finite is death. When we see only waves and foam in the ocean, we will eventually see them “die”. But when we only see the ocean, there is no death whatsoever.
 
How do we develop such a vision? By knowing what is “sat” or real and what is “asat” or not real. Just because something is perceived by our senses, it does not automatically become real. Optical illusions are a great example. This echoes the lessons of the second chapter where Shri Krishna encourages us to develop “tattva drishti” or the vision of the essence, not of names and forms.
 
With this shloka, Shri Krishna concludes the topic on pointers of Ishvara. A new topic, forms of devotion, is taken up next.

Bhagavad Gita Verse 17, Chapter 9

12 Sunday Aug 2012

Posted by in 9.17, aham, asya, cha, chapter 9 verse 17, dhaataa, eva, jagataha, maataa, omkaara, pavitram, pitaa, pitaamaha, rik, saam, vedyam, yajur

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pitaahamasya jagato maataa dhaataa pitaamaha |
vedyam pavitramomkaara riksaam yajureva cha || 17 ||
 
I am the father, mother, support and grandfather of this universe. I am the knowable, the purifier, the syllable Om, and the Rig, Saama and Yajur also.
 
pitaa : father
aham : I am
asya : this
jagataha : universe
maataa : mother
dhaataa : support
pitaamaha : grandfather
vedyam : knowable
pavitram : purifier
omkaara : Om syllable
rik : Rig
saam : Saama
yajur : Yajur
eva : also
cha : and
 
Shri Krishna further elaborates on Ishvara’s infinite all-pervading nature by asserting that he is the father, mother and grandfather of this universe. A father’s nature is to protect the child and to push it to grow. A mother embodies the quality of nurture and impartiality, she will care for even the most misbehaved child. A grandfather is extremely attached to his grandchild and takes great pleasure in demonstrating affection towards the child, whereas the father may sometimes not show affection openly. Shri Krishna says that Ishvara treats every being in the universe like a caring family would.
 
Symbolically, Ishvara as father represents the intelligence behind the creation of the universe. Ishvara as mother represents the substance that creates the universe. Ishvara as grandfather refers to the source of intelligence and substance. It is said that Lord Shiva, when asked for his great grandfather’s name, replied “Shiva”. There is no further cause of this universe other than Ishvara.
 
Another pointer to Ishvara is “dhaata” or sustainer. As we have seen earlier, it is Ishvara in his infinite nature that holds the universe together in a state of harmony, where everything is in its place. Ishvara is also the three Vedas which are ultimate source of knowledge in the universe, the only knowledge that needs to be known. Their essence is captured in the syllable “Om”, which is considered the utmost purifier. In other words, once we see Ishvara in everything, everything becomes pure.
 
The next shloka contains a series of pointers to Ishvara which are considered the foundation of bhakti or devotion.

Bhagavad Gita Verse 15, Chapter 9

10 Friday Aug 2012

Posted by in 9.15, anye, api, bahudhaa, cha, chapter 9 verse 15, ekatvena, jnyaanayagnena, maam, prithaktvena, upaasate, vishvatomukham, yajantaha

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jnyaanayagnena chaapyanye yajanto maamupaasate |
ekatvena prithaktvena bahudhaa vishvatomukham || 15 ||
 
Others, offering the sacrifice of knowledge, worship me with oneness, separateness and also multifaceted diversity.
 
jnyaanayagnena : sacrifice of knowledge
cha : and
api : also
anye : others
yajantaha : offer
maam : me
upaasate : worship
ekatvena : oneness
prithaktvena : separateness
bahudhaa : diversity
vishvatomukham : multifaceted
 
Shri Krishna radically defines our notion of Ishvara worship in this shloka. He says that recalling and remembering the infinite nature of Ishvara throughout our lives is a form of worship called jnyaana yaganya or the sacrifice of knowledge. Unlike most forms of worship, we can perform it without any effort anytime, anywhere. All we have to do is to learn to see Ishvara in everything.
 
There are several spiritual traditions that have somewhat differing notions of Ishvara’s nature. The tradition of Adi Shankaracharya, which this book tries to follow closely, views the jeeva and Ishvara as one. Acharya Ramanuja’s tradition views jeeva as a part of Ishvara. Acharya Madhva’s tradition views the jeeva and Ishvara as separate entities. Shri Krishna enumerates all of these viewpoints in this shloka, then reconciles all three by saying that all are equally valid as sacrifices of knowledge.
 
Regardless of the tradition followed, Shri Krishna urges us to continuously perform the sacrifice of knowledge so that we weaken our individuality while strengthening our faith in Ishvara. When we see more Ishvara in everything and everyone, our likes and dislikes start thinning down as well. We also begin to realize that all our joys and sorrows are tied to our actions, and so we begin to treat everything as a “prasaada” or Ishvara’s gift.
 
Shri Krishna now begins to give us pointers on where and how to see Ishvara.

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 12, Chapter 9

07 Tuesday Aug 2012

Posted by in 9.12, aasureem, cha, chapter 9 verse 12, eva, moghaashaa, moghajnyaanaa, moghakarmaanaha, mohineem, prakritim, raakshaseem, shritaahaa, vichetasaha

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moghaashaa moghakarmaano moghajnyaanaa vichetasaha |
raakshaseemaasureem chaiva prakritim mohineem shritaahaa || 12 ||
 
With useless desires, useless actions and useless knowledge, the unintelligent take refuge in delusory, devilish and evil nature.
 
moghaashaa : useless desires
moghakarmaanaha : useless actions
moghajnyaanaa : useless knowledge
vichetasaha : unintelligent
raakshaseem : devilish
aasureem : evil
cha : and
eva : also
prakritim : nature
mohineem : delusory
shritaahaa : take refuge in
 
After following this chapter so far, we may wonder why has Shri Krishna spent so much time in addressing our erroneous notion of Ishvara? He has done so because erroneous knowledge is the start of a chain of consequences that can either uplift or ruin our life, not just from a spiritual but also material perspective. He illustrates that chain in this shloka.
 
Consider a child born into a family that gives utmost important to the acquisition of money, but does not emphasize the ethical means of doing so. Such an erroneous knowledge starts a chain of consequences. The child always desires money, and all his actions are directed towards the pursuit of money.
 
Shri Krishna calls these useless desires and useless actions. All of these eventually lead to increasingly worse character traits in the child. He can undertake delusory actions (gambling), evil actions (stealing) or worse yet, devilish actions (murder), all because of the wrong notion that acquisition of money is paramount.
 
Broadly, if we start with the erroneous notion that our body and mind is everything and that Ishvara is a distant finite entity, all our desires and actions will be directed towards ensuring that our body can live comfortably. We will continue to make external adjustments such as moving to a new city or changing jobs in search of comfort and security, to continually appease our body and mind, and to gain freedom from sorrow. Since we have not acquired the knowledge of our true nature and Ishvara’s true natures, we will never understand that Ishvara is our ultimate source of security and the ultimate freedom from sorrow.
 
So we have seen that erroneous knowledge about Ishvara can lead to ultimate ruin. Who then, are those people that, having had the correct knowledge, develop the right type of relationhip with Ishvara? This is taken up next.
 

Bhagavad Gita Verse 9, Chapter 9

04 Saturday Aug 2012

Posted by in 9.9, aaseenam, asaktam, cha, chapter 9 verse 9, dhananjaya, karmaani, karmasu, maam, na, nibandhanti, taani, teshu, udaaseenavat

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na cha maam taani karmaani nibandhanti dhananjaya |
udaaseenavadaaseenamasaktam teshu karmasu || 9 ||
 
Nor do those actions bind me, O Dhananjaya. I remain as though indifferent and unattached to those actions.
 
na : not
cha : and
maam : my
taani : those
karmaani : actions
nibandhanti : bind
dhananjaya : O Dhananjaya
udaaseenavat : as though indifferent
aaseenam : sit
asaktam : unattached
teshu : those
karmasu : in actions
 
Earlier in the chapter, Shri Krishna addressed several misconceptions that we have about Ishvara. He asserted that Ishvara cannot be contained in any one part of the universe, in any one object. He also asserted that we need to wait for a long time to Ishvara. Ishvara is accessible at this very moment. What is missing is knowledge that enables us to recognize Ishvara in everything.
 
In this shloka, Shri Krishna addresses another misconception of Ishvara, that he has a personal agenda in each and everyone’s destiny. To that end, Shri Krishna clarifies that Ishvara delegates the functioning of the universe to the laws of Prakriti. He does not personally get involved, nor does he claim credit for the creation, destruction and sustenance of billions of beings in this universe.
 
Our Puranaas contains several stories about the trinity of Brahma, Vishnu and Shiva who are charged with the responsibilities of creation, sustenance and dissolution respectively. They are aided by their consorts. Saraswati provides the knowledge needed for creation. Lakshmi provides the wealth needed for sustenance. Parvati provides the power needed for dissolution. The stories may portray that these deities personally take effort to perform their duties, but at the universal level, they are all part of the fully automatic system of Prakriti.
 
Therefore, the lessons for us here is that we should follow karma yoga because it is a universal law. Like Ishvara, who runs the universe while knowing that it is Prakriti’s handiwork, we too should perform our duties in a spirit of vairagya or detachment, knowing that Prakriti is running everything. If we worry about who will get the credit for our actions, then we will get bound, taking us further away for liberation.
 
So then, how should we use this knowledge to refine our vision towards the world? This is explained next.

Bhagavad Gita Verse 5, Chapter 9

31 Tuesday Jul 2012

Posted by in 9.5, aatmaa, aishvaram, bhootaani, bhootabhaavanaha, bhootabhrit, bhootasthaha, cha, chapter 9 verse 5, mama, matsthaani, me, na, pashya, yogam

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na cha matsthaani bhootaani pashya me yogamaishvaram |
bhootabhrinna cha bhootastho mamaatmaa bhootabhaavanaha || 5 ||
 
But, neither do all beings reside in me. Behold my divine yoga! I am the sustainer and creator of all beings, but my self is not contained in (those) beings.
 
na : nor
cha : but
matsthaani : reside in me
bhootaani : all beings
pashya : behold
me : my
yogam : yoga
aishvaram : divine
bhootabhrit : sustainer of beings
na : not
cha : and
bhootasthaha : contained in beings
mama : my
aatmaa : self
bhootabhaavanaha : creator of beings
 
Shri Krishna takes the argument of the prior shloka one step further. He says that what we see through our eyes, hear through our nose, touch through our skin is just a series of names and forms. It is a divine power of Ishvara, just like the skill of a magician. These names and forms appear as if they are created, sustained and destroyed by Ishvara, but in reality, there is no such thing.
 
We notice that the first statement “all beings do not reside in me” contradicts the statement in the last shloka “all beings are based in me.” This is because each statement is made from a different perspective, based on our level of understanding.
 
If we think that the world of names and forms is real, then Ishvara says that all beings are based in him. It is like the little girl thinking that the foam and the waves in the ocean are real entities.
 
But, if we advance our understanding, if we know that the world of names and forms is a play of Ishvara, then he says that none of those beings, those names and forms, reside in him. The illusion of the magician does not reside in the magician, because an illusion cannot reside in something real. That is why Shri Krishna says that Ishvara’s self is not contained in all beings.
 
Now, even though we have this knowledge, will still see, hear, touch, feel and taste the world. Those forms in the world will be created, survive, and eventually dissolve. Our near and dear ones will prosper, but will also leave us one day. All of this is a play of Ishvara’s maayaa. To this end, he asserts that he is the creator and sustainer of these names and forms.
 
As an example, we look up at the sky and observe that it is blue in colour. We know that the blue colour is just an illusion caused by the scattering of light waves. However, even after we know this, our eyes still report the color of the sky as blue. Similarly, Shri Krishna urges us to recognize that Ishvara’s divine power of maayaa, his “home theatre system”, creates all the names and forms that our lives are made up of.
 
So then, what is the essence of these two key shlokas? Our senses will always report names and forms to our mind and intellect. If we know that they are all illusory names and forms, we will gain liberation. If we get sucked into thinking that they are real, we will be trapped in their apparent reality.
 
This teaching requires further elaboration. To that end, Shri Krishna provides an illustration in the next shloka.

Bhagavad Gita Verse 4, Chapter 9

30 Monday Jul 2012

Posted by in 9.4, aham, avasthitaha, avyakta, bhootaani, cha, chapter 9 verse 4, idam, jagat, matsthaani, mayaa, moortinaa, na, sarva, sarvam, tatam, teshu

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mayaa tatamidam sarvam jagadavyaktamoortinaa |
matsthaani sarva bhootaani na chaaham teshvavasthitaha || 4 ||
 
This entire universe is pervaded by my unmanifest state. All beings are based in me, I am not based in them.
 
mayaa : my
tatam : pervaded
idam : this
sarvam : entire
jagat : universe
avyakta : unmanifest
moortinaa : state
matsthaani : based in me
sarva : all
bhootaani : beings
na : not
cha : and
aham : I
teshu : in them
avasthitaha : based
 
This shloka and the next are the crux of the teaching in this chapter. Shri Krishna makes three core points: that the entire universe is pervaded by his unmanifest state, that all beings are based in him, and that he is not based in them. Let us first take a step back to understand the context of this teaching before we delve into these three points.
 
The eighth chapter described meditative techniques that we had to follow throughout our lives in order to attain Ishvara, so that we can be liberated from the cycle of creation and dissolution. Now, Shri Krishna reveals a secret that will enable us to immediately gain access to Ishvara 24/7. And unlike other techniques described so far, we do not have to do any action. We just have to know.
 
What is this secret knowledge? Let us start with the first point. Shri Krishna says that Ishvara is present in every living and non-living being within this universe. If that’s the case, then we do not need to put in any extra effort. Once we train ourselves to view Ishvara in everything, we will gain access to him 24/7. We will not need to do any extra physical or mental activity to make that happen. But if it were that simple, why cannot we put it into practice immediately? It is because we have been preconditioned since time immemorial to see everything but Ishvara. Removing this preconditioning is the topic of the Gita.
 
The second point made by Shri Krishna is that all beings are based in him. Let us bring up the example of the ocean and the waves to understand this point. A five year old girl sitting on the beach will look at the waves, the foam and the ripples and conclude that they are independent things. But her mother knows that all of those shapes are created because of the ocean. Also, the girl who has to inquire about where these shapes come from. The mother does not have to do anything. She just knows that everything is nothing but water in the ocean. So the mother will tell her, “that’s just the ocean”.
 
Now, let’s say the girl sees a ripple in a lake instead of the ocean. She points to it and says “that’s the ocean”. The mother will now enhance her statement slightly by saying “that is not the ocean, that is a ripple. It is just a shape taken by water, which is in the ocean and in the lake”. Water is an abstract concept which a child slowly learns by example.
 
Similarly, we may begin to think that Ishvara is resident in an idol, or a saint, or a holy place. Like the ripple, they are names and forms. Even Arjuna would have found it hard to believe that Shri Krishna, who is in front of him, can pervade the entire universe. So therefore, Shri Krishna says that no visible entity can ever contain Ishvara who is beyond name and form. The true nature of Ishvara is formless. This is the third point in this shloka.
 
Still, a question remains. Just like we still see waves in the ocean even after knowing that they are water, we still come across thousands of names and forms everyday. Many of those names and forms are people that we interact with, speak with, work with and so on. Aren’t those people “real”? How do we reconcile this? Shri Krishna addresses this confusion in the next shloka.