Category Archives: cha

Bhagavad Gita Verse 26, Chapter 7

22 Friday Jun 2012

Posted by in 7.26, aham, arjuna, bhavishyaani, bhootaani, cha, chapter 7 verse 26, kashchana, maam, na, samateetaani, tu, vartamaanaani, veda

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vedaaham samateetaani vartamaanaani chaarjuna |
bhavishyaani cha bhootaani maam tu veda na kashchana || 26 ||
 
I know those beings who used to exist, who exist now, and who will exist in the future, O Arjuna, but no one knows me.
 
veda : know
aham : I
samateetaani : those who have existed
vartamaanaani : those that exist
cha : and
arjuna : O Arjuna
bhavishyaani : those who will exist
cha : and
bhootaani : beings
maam : I
tu : but
veda : know
na : not
kashchana : anyone
 
In continuing the topic of maaya, Shri Krishna makes it very clear that maaya or the limitations of space and time do not have any impact on Ishvara. He says that Ishvara does not identify with any one form, therefore he has knowledge of all forms in the past, present or future. In other words, Ishvara transcends time.
 
Earlier, Shri Krishna had said that Ishvara is like a string that goes through all the beads in a necklace, which is a poetic way of saying that Ishvara is beyond space. So therefore, we can conclude that Ishvara is beyond space and time.
 
Looking at it differently, we who inhabit the world of three dimensions cannot understand the dimensionless Ishvara. When viewing a live broadcast, we are conscious of the time aspect because we cannot know how the broadcast will end. But if we are viewing a recorded program, we have the ability to go backwards and forwards in time and see all the events regardless of when they took place. Time as a concept ceases to exist if we have that ability.
 
Similarly, from Ishvara’s standpoint, there is no such thing as the past, present or future, because the concept of time does not exist for him. That is how he can have knowledge of everyone that was alive, is alive and will be alive.
 
What is the implication for us? The only way to know Ishvara completely is to surrender to him and take refuge in him. This means knowing that we do not have an independent existence or power apart from Ishvara. We need to lose our identity in Ishvara, become one with Ishvara.
 
Now, if we know that Ishvara alone is the truth, that alone is going to give infinite happiness, why don’t we really strive to know that Ishvara? Why is it that we get stuck here and there?This is answered in the next shloka.

Bhagavad Gita Verse 22, Chapter 7

18 Monday Jun 2012

Posted by in 7.22, araadhanam, cha, chapter 7 verse 22, eehate, eva, hi, kaamaan, labhate, mayaa, saha, shraddhayaa, taan, tasya, tataha, tayaa, vihitaan, yuktaha

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sa tayaa shraddhayaa yuktastasyaaraadhanameehate |
labhate cha tataha kaamaanmayaiva vihitaanhi taan || 22 ||
 
Engaged with faith, that person worships that (deity) and his desire is fulfilled, but that (desire fulfillment) is delivered only through me.
 
saha : that person
tayaa : that
shraddhayaa : with faith
yuktaha : engaged
tasya : that (deity)
araadhanam : worship
eehate : performs
labhate : fulfilled
cha : and
tataha : his
kaamaan : desire
mayaa : through me
eva : only
vihitaan : delivered
hi : but
taan : that (desire fulfillment)
 
When someone chooses to pursue a finite or a worldly goal, they run towards a finite deity instead of going towards Ishvara. We saw this in the previous shlokas. Shri Krishna continues that point here by saying that Ishvara does not object when devotee seeks a finite goal from a finite deity. In fact, he strengthens that devotee’s faith by delivering what the devotee asks of the deity.
 
Faith is a process that most of us do not fully comprehend. But it is a reality. Even in the medical profession, placebos or pills made of inactive ingredients such as sugar are known to cure patients by sheer power of faith.
 
So Shri Krishna says that even if a devotee approaches a deity with a finite goal, Ishvara is ready to deliver that goal as long as the devotee’s faith in the deity is strong. By fulfilling finite desires through the lower deities, Ishvara hopes that the devotee will learn to further subdue his ego. One cannot have an increase in faith without a decrease in ego.
 
As desires are sought with greater and greater faith, and the corresponding desires are fulfilled, the devotee’s faith increases. This process has the potential to result in the spiritual evolution of that devotee. He will evolve from seeking finite goals to seeking the infinite – Ishvara himself.
 
This is the ideal state, but it is totally up to the devotee to make that transition. Unfortunately, most devotees get stuck in the pursuit of finite goals, as we shall see in the next shloka.

Bhagavad Gita Verse 17, Chapter 7

13 Wednesday Jun 2012

Posted by in 7.17, aham, atyartham, cha, chapter 7 verse 17, ekabhaktihi, hi, jnyaanee, jnyaaninaha, mama, nityayuktaha, priyaha, saha, teshaam, vishishyate

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teshaam jnyaanee nityayukta ekabhaktirvishishyate |
priyo hi jnyaaninotyarthamaham sa cha mama priyaha || 17 ||
 
Among those, the wise one who is constantly connected with single-pointed devotion is special, for I am dear to him, and he is dear to me.
 
teshaam : among those
jnyaanee : the wise one
nityayuktaha : constantly connected
ekabhaktihi : single-pointed devotion
vishishyate : is special
priyaha : dear
hi : for
jnyaaninaha : wise
atyartham : extremely
aham : I am
saha : he
cha : and
mama : me
priyaha : dear
 
Previously, Shri Krishna enumerated the four types of devotees that seek Ishvara’s refuge. Now, Shri Krishna says that the wise devotee is special among the four types of devotees. The wise devotee is always striving to be connected with him. Shri Krishna gives the reason for the special nature of this devotee in this and the next shloka.
 
A wise devotee has gone through a lot of ups and downs in life like anyone else. But he has taken the time to accurately analyze his situation. He has come to the conclusion that no matter what he gains – a new job, new house, investments and so on – he is still left with a sense of incompleteness. Unlike the other three types of devotees that seek something finite, he wants to go beyond finite things. In other words, he is seeking infinitude.
 
Having come to this conclusion, his search for infinitude has culminated in Ishvara. He intuitively knows that it is Ishvara that is going to give him infinitude. He then takes to the path of spirituality from the very early stages: karmayoga for purification of the mind, followed by meditation for single-pointedness of mind, hoping eventually to culminate in attainment of the infinite Ishvara.
 
There is another reason for the special nature of the wise devotee, which we shall see next.

Bhagavad Gita Verse 16, Chapter 7

12 Tuesday Jun 2012

Posted by in 7.16, aartaha, arjuna, arthaarthee, bhajante, bharatarshabha, cha, chapter 7 verse 16, chaturvidhaaha, janaaha, jignyaasuhi, jnyaanee, maam, sukritinaha

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chaturvidhaa bhajante maam janaaha sukritinorjuna |
aarto jignyaasurarthaarthee jnyaanee cha bharatarshabha || 16 ||
 
Four types of people who perform good actions worship me, O Arjuna – the distressed, the inquisitive, the profit-minded and the wise, O scion of the Bharataas.
 
chaturvidhaaha : four types
bhajante : worship
maam : me
janaaha : people
sukritinaha : who perform good actions
arjuna : O Arjuna
aartaha : those who are in distress
jignyaasuhi : the inquisitive
arthaarthee : profit-minded
jnyaanee : wise
cha : and
bharatarshabha : O scion of the Bharataas
 
Shri Krishna is a methodical teacher. He loves to categorize and classify knowledge. In the previous shloka, he defined people who are blinded by maaya as “dushkritinaha” – those who commit wrong or evil actions. Such people cannot contact Ishvara. In this shloka, he adds the second category of people – those who perform good actions, “sukritinaha”. He then further classifies these devotees of Ishvara into four types.
 
The first type of devotee is the “aarta” or the distressed. When such devotees are in trouble, when they have a health condition, when they have a monetary problem, when they are anxious about the result of the final exam, when there is nowhere else to go, they approach Ishvara for help. Usually, such devotees would not have remembered Ishvara if they were well off, if they had no source of affliction. Regardless, Ishvara accepts them as his devotees.
 
The second type of devotee is the “jignyaasu” or the inquisitive. Such people are seeking knowledge in all of its various aspects: economic knowledge, scientific knowledge, artistic knowledge and even spiritual knowledge. They worship Saraswati as the goddess of knowledge.
 
The third type of devotee is the “arthaarthee”. Many commentators interpret this word as one who is desirous of “artha”, which is profit or material gains. However, if we assume that the four types of devotees are arranged in order of importance, then “artha” could mean “purushaartha” which comprises dharma, artha, kaama (desire) and moksha (liberation). In other words, such a devotee has realized that he needs to use all his time and resources on this world to attain liberation.
 
Finally, the fourth type of devotee is the “jnyaani” or the wise one. He is the one who realized that there is nothing other than god. He sees god in everything. Therefore, he does not want god for some other purpose. He wants god and nothing else. There are no other desires or ulterior motives in such a devotee.
 
Are all four devotees alike? Or is there one in particular that Shri Krishna prefers?

Bhagavad Gita Verse 12, Chapter 7

08 Friday Jun 2012

Posted by in 7.12, aham, bhaavaaha, cha, chapter 7 verse 12, eva, iti, mattaha, na, rajasaaha, saatvikaaha, taamasaaha, taan, te, teshu, tu, viddhi, ye

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ye chaiva saatvikaa bhaavaa rajasaastaamasaashcha ye |
matta evati taanviddhi na tvaham teshu te mayi || 12 ||
 
And indeed, all saatvik qualities, and all raajasic and taamsic qualities, know those to be only from me. Know that I am not in them, but they are in me.
 
ye : all
cha : and
eva : indeed
saatvikaaha : saatvik
bhaavaaha : qualities
rajasaaha : raajasic
taamasaaha : taamasic
cha : and
ye : all
mattaha : from me
eva: only
iti : this
taan : those
viddhi : know
na : not
tu : but
aham : I am
teshu : in them
te : they
mayi : are in me
 
Shri Krishna began this chapter by indicating that Ishvara is the essence of everything. He also provided a short list containing tangible examples of his glories, which he concluded in the previous shloka. In this shloka, he summarizes this point by saying that the three fundamental aspects of prakriti or nature arise from Ishvara, but are subservient to Ishvara.
 
Sattva, rajas and tamas are the three aspects of prakriti or nature. A more detailed explanation of these three gunaas or aspects is provided in the 18th chapter. At the internal level, these aspects are the moods of our mind. A taamasic mind is dull, a raajasic mind is active and a saatvic mind is serene. Moreover, a saatvic object or thought is tied to knowledge, a raajasic object or thought is tied to activity and a taamasic thought or object is tied to ignorance, sloth or procrastination.
 
We see all these three aspects in our personality. The body is taamasic. It likes to be in stasis, it does not like to move. A lot of energy is required to move our bodies. Our limbs and our praanas or physiological processes are raajasic because they embody action and movement. Our mind and intellect are saatvic because they embody knowledge. Later in the Gita, Shri Krishna will classify everything, including desire and faith, into these three classications.
 
Now, all three aspects of prakriti cannot exist by themselves. Nothing can exist without a base or a support. Shri Krishna says that it is Ishvara who provides existence to these three aspects of prakriti. However, he qualifies that statement by pointing out that they are in Ishvara, but Ishvara is not in them. In other words, Ishvara can exist without the gunaas, but the gunaas cannot exist without Ishvara because they need his support.
 
What is the implication of this statement? Every object, person or situation that we encounter in this universe is comprised of a permutation of the three gunaas. All three gunaas are supported by Ishvara. Therefore, Ishvara is everywhere, behind every object, person and situation in this universe.
 
So then, what prevents us from knowing Ishvara? Shri Krishna covers this topic next.

Bhagavad Gita Verse 11, Chapter 7

07 Thursday Jun 2012

Posted by in 7.11, aham, asmi, aviruddhaha, baalvataam, balam, bharatarshabha, bhooteshu, cha, chapter 7 verse 11, dharma, kaama, kaamaha, raaga, vivarjitam

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balam baalvataam chaaham kaamaraagaavivarjitam |
dharmaaviruddho bhooteshu kaamosmi bharatarshabha || 11 ||
 
I am strength in the strong that is free from desire and attachment, and I am desire in beings that is consistent with duty, O scion of the Bharataas.
 
balam : strength
baalvataam : in the strong
cha : and
aham : I am
kaama : desire
raaga : attachment
vivarjitam : free from
dharma : duty
aviruddhaha : consistent with
bhooteshu : beings
kaamaha : desire
asmi : I am
bharatarshabha : O scion of the Bharatas
 
Shri Krishna further adds to the list of Ishvara’s vibhootis in this shloka. He says that Ishvara is the strength that is free of selfishness and attachment, and the desire that is selfless.
 
What exactly are desire and attachment? Desire is craving for something that we do not have, and attachment is holding on to something that we already have. Selfish actions generate attachment which binds us to the material world. The more selfishly we act, the further we move away from Ishvara acting through us. Only when we act selflessly does Ishvara act through us. Shri Krishna says that Ishvara is that desire which is not selfish, or which is consistent with one’s duty.
 
Now, when we begin to act in a selfless manner, we develop an inner strength. Conversely, whenever we act out of selfish desire and attachment, we become weak. In the Mahabharata, the Pandavaas knew that they could not target Drona directly because he was too powerful. Instead, they targeted someone whom he was deeply attached to – his son Ashwaththaamaa. The more we turn towards Ishvara, the less we get attached to people and worldly objects.
 
It is our choice whether we act selfishly for our personal gains, or selflessly with a view to benefit a higher ideal. Any action that harmonizes or integrates brings with it the power of the entire universe. Therefore, Shri Krishna says that he is the strength that is free from selfish desire and attachment.
 
Shri Krishna concludes the topic of his vibhootis with this shloka. A much more in-depth discussion on this topic is found in chapter ten of the Gita.
 

Bhagavad Gita Verse 9, Chapter 7

05 Tuesday Jun 2012

Posted by in 7.9, asmi, bhooteshu, cha, gandhaha, jeevanam, prithvyaam, punyaha, sarva, tapaha, tapasvishu, tejaha, vibhaavasau

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punyo gandhaha prithvyaam cha tejashchaasmi vibhaavasau |
jeevanam sarvabhooteshu tapashchaasmi tapasvishu || 9 ||
 
I am the pleasant fragrance in earth and the brightness in fire. I am the life-force in all beings, and the austerity in the austere.
 
punyaha : pleasant
gandhaha : fragrance
prithvyaam : in the earth
cha : and
tejaha : brightness
cha : and
asmi : I am
vibhaavasau : in fire
jeevanam : life force
sarva : all
bhooteshu : in beings
tapaha : austerity
cha : and
asmi : I am
tapasvishu : austere
 
Earlier, Shri Krishna said that he is the taste in water, the light in the sun and moon, Om in the Vedas, sound in space, and valour in men. He now continues to list his glories or vibhootis in this shloka.
 
No fragrance can be compared to that which arises from the earth after the first shower in the monsoon season in India. You have to experience it yourself. Shri Krishna says that whenever we smell that pleasant fragrance, we should know that it is Ishvara in the form of that fragrance. Furthermore, Shri Shankaraachaarya in his commentary goes on to say that any fragrance is a product of prakriti or nature, and any odour is a product of ignorance or avidya.
 
Next, if we are asked to imagine that entity which contains the hottest fire, we immediately think of the sun. Even if we intellectually know that there are other stars that are much larger than the sun, we still think of the sun as the brightest and the hottest entity. Shri Krishna says that Ishvara is the heat or brilliance in fire everywhere, including the sun and the stars. In other words, the brilliance of the sun is darkness compared to the brilliance of Ishvara.
 
We intuitively know that there is a life force or life principle that distinguishes inert objects from plants, animals and humans. Our heart becomes joyful when we see an abundance of this life force, especially in children. Shri Krishna says that it is Ishvara that is the life force or life principle present in all plants, animals and human beings.
 
Finally, Shri Krishna brings up the topic of tapas or austerity. What is tapas? It is the energy that builds up in our body when we check the movement of our senses and our mind. We notice that whenever we over-indulge in eating, drinking, watching too much TV or partying, we feel drained of all our energy. Conversely, when we control our senses and our mind, we will find an increase in our energy levels. This energy is tapas, and Shri Krishna says that this tapas is Ishvara.

Bhagavad Gita Verse 4, Chapter 7

29 Tuesday May 2012

Posted by in 7.4, aapaha, ahankaaraha, analaha, ashtadhaa, bhinnaa, bhoomihi, buddhihi, cha, chapter 7 verse 4, eva, iti, iyam, kham, manaha, me, prakritihi, vayuhu

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bhoomiraaponalo vayuhu kham mano buddhireva cha |
ahankaara iteeyam me bhinnaa prakritirashtadhaa || 4 ||
 
Earth, water, fire, wind and space, along with mind, ego and intellect, in this manner, this is my eight-fold differentiated nature.
 
bhoomihi : earth
aapaha : water
analaha : fire
vayuhu : wind
kham : space
manaha : mind
buddhihi : intellect
eva : along with
cha : and
ahankaaraha : ego
iti : in this manner
iyam : this
me : my
bhinnaa : differentiated
prakritihi : nature
ashtadhaa : eight-fold
 
Shri Krishna, having promised Arjuna that he will reveal his true essence, begins to do so in this shloka. He says that five primordial elements, as well as mind, ego and intellect, comprise his prakriti or nature.
 
Earth, water, fire, wind and space here do not mean tangible physical elements that we can perceive through our senses. They refer to the qualities of the physical elements. For example, water here refers to the quality of liquids that enable them to flow. Fire refers to the quality of a flame to generate light and heat. When these elements combine with each other, they have the potential to create every object in this universe. In other words, Shri Krishna says that the building blocks of the universe are nothing but his manifestation.
 
What is the implication here? For many of us that have a set image of Ishvara as a certain deity, this is a whole new way of understanding. It means that Ishvara is within our grasp 24 hours a day, seven days a week. All of the objects, situations and people that we interact with are made up of these elements.
 
This means that if we realize that everything comes from Ishvara, then we should not have room for any negative emotions such as jealousy, anger etc. Why? When we know that everything is created and owned by Ishvara, we do not get agitated if our neighbour buys a bigger car or gets a better job. We see everything as ultimately belonging to Ishvara, so it does not matter who temporarily claims it as his or hers.
 
Now, having discussed the five elements, let us take up the other three through an illustration. In the morning, just before we are about to wake up, our mind is in an unmanifest state. We are not aware of anything. As we begin to get up, the first thought that comes to mind is subject awareness, i.e. “I am so-and-so”. Soon after, we begin thinking that “I am so-and-so in this bedroom and it is 7 am now”. The mind goes from unmanifest, to the ego (I am), to awareness of objects.
 
The creation of the universe per the Saamkhya school of philosphy follows these three stages as well. The universe originally lies in an unmanifest state. The first manifestation or transformation in this state is the ego-principle, which is also known as self-assertion or the “I-principle”. It creates the notion of the subject and object, or of the experiencer and experienced. Finally, this ego-principle learns how to manifest itself in terms of objects, which is known as the cosmic mind. These three states – unmanifest, ego-principle and cosmic mind are denoted in the shloka as mind, ego and intellect.
 
The cosmic mind then begins to manifest itself from the most intangible elements to the most tangible ones, step by step. The first element produced is space, which is invisible. Next is air, which we cannot see but can infer from its effects. Next is fire, which we can see but not touch. This is followed by water, which we can see and touch. Finally, earth is produced which is the most tangible element of all. If you reverse the order of elements given in this shloka, it exactly follows the doctrine of creation in Saamkhya.
 
So, if we take all of these 8 factors into account, we realize that all the material aspects of the universe is Ishvara. Ishvara has not created this world like a sculptor creates statues out of clay. He has created the world out of himself. It is like the spider that creates the web out of himself, like the Mundaka Upanishad says.
 
The entire world of experience is Ishvara. But what about the experiencer himself? This is taken up in the next shloka.

Bhagavad Gita Verse 46, Chapter 6

23 Wednesday May 2012

Posted by in adhikaha, api, arjuna, bhava, cha, chapter 6 verse 46, jnyaanibhyaha, karmibhyaha, mataha, tapasvibhyaha, tasmaat, yogi

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tapasvibhyodhiko yogi jnyaanibhyopi matodhikaha |
karmibhyashchaadhiko yogi tasmaadyogi bhavaarjuna || 46 ||
 
The yogi is greater than men of austerity, even greater than men of knowledge, and greater than men of action. Therefore, become a yogi, O Arjuna.
 
tapasvibhyaha : men of austerity
adhikaha : greater
yogi : yogi
jnyaanibhyaha : men of knowledge
api : even
mataha : opinion
adhikaha : greater
karmibhyaha : men of action
cha : and
adhikaha : greater
yogi : yogi
tasmaat : therefore
yogi : yogo
bhava : become
arjuna : O Arjuna
 
Shri Krishna begins to conclude the topic of meditation with this shloka. Having described the need for meditation, the definition of meditation, the process of meditation and the fate of a meditator, he now positions meditation as the ultimate means of attaining liberation. He says that the yogi, or the meditator, is superior to people who practice austerities, work selflessly or study the scriptures. And regardless of how much spiritual progress has been made in prior births, meditation is the only means of liberation. That is why he urges Arjuna to follow the path of meditation.
 
Here, Shri Krishna first lists three types of spiritual strivers: the taspasvi who practices austerities, the karmayogi who works selflessly, and the jnyaani who studies scriptures. We have come across the term karma yogi earlier, so let us look at the other two. The tapasvi is one who practicies austerities in the form of minimizing exposure to the material world, such as fasting, donating wealth, keeping a vow of silence and so on. The jnyaani is one who is well versed in spiritual knowledge and continues to increase and disseminate this knowledge through books, satsangs or company of holy people, and discourses.
 
Although each of these practices has their place and moves the seeker forward in his spiritual path, they are will not lead the seeker to his ultimate goal of liberation. Moreover, any of these practices will result in worldy gains as well. Shri Krishna advises Arjuna to not get “stuck” in any of these practices, but to gradually move towards meditation as the conclusion of his spiritual practice. Otherwise, there is a danger of the tapasvi harming himself through extreme austerity, the karmayogi not being able to detach himself from his actions, and the jnyaani gaining a ton of theoretical knowledge but not resulting in anything tangible.
 
So therefore, Shri Krishna urges Arjuna to follow the path of meditation as prescribed in this chapter. Specifically, this means developing the vision of equanimity or “samyak darshana”, where one sees oneself in all, and all in one’s self. Shri Krishna concludes this chapter in the next shloka.
 

Bhagavad Gita Verse 43, Chapter 6

20 Sunday May 2012

Posted by in bhooyaha, buddhisaiyogam, cha, chapter 6 verse 43, kurunandana, labhate, paurvadehikam, samsiddhau, tam, tato, tatra, yatate

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tatra tam buddhisaiyogam labhate paurvadehikam |
yatate cha tato bhooyaha samsiddhau kurunandana || 43 ||
 
There, he regains connection with the intellect of his prior birth, and using that, he again strives for liberation, O joy of the Kurus.
 
tatra : there
tam : he
buddhisaiyogam : connection with intellect
labhate : regains
paurvadehikam : prior birth
yatate : strives
cha : and
tato : using that
bhooyaha : again
samsiddhau : liberation
kurunandana : joy of the Kurus
 
Shri Krishna had explained the fate of two types of meditators. He said that the ones that harbour desires will be born into a wealthy family, and the ones that have no desires are born into a family of accomplished meditators or yogis. He now says that the ones that are born into the yogic family reconnect with their intellect from their prior birth. In other words, their effort in their previous life does not go to waste.
 
We see examples of child prodigies, especially in the field of music and science, who achieve expertise in their fields within a few years of being born. Their personality is somehow pre-configured to excel in their chosen field. Such prodigies get the benefit of nature, which is their parents’ genes, and nurture, which is the conducive environment for mastering their field. Similarly, those who are born into a family of meditators get the benefit of nature and nurture.
 
Such children find themselves attracted to satsangs, bhajans and discourses at a very early age but will not know why they are attracted. Once this happens, they will continue their spiritual journey and begin to strive for liberation automatically. Moreover, their determination will be much stronger than their prior attempt.
 
These children will not have any attraction for worldly pleasure because they have already experienced pleasures and had their fill. They will not harbour any further material desires. Other people will find it bewildering that these children do not get attracted by things that most children crave.
 
Now, what happens to the other type of unfulfilled meditator who is born into an illustrious family? Do they also get reconnected to their prior efforts? Shri Krishna speaks about this next.