Category Archives: cha

Bhagavad Gita Verse 27, Chapter 5

30 Friday Mar 2012

Posted by in 5.27, abhyantara, anasa, antare, baahyaan, bahihi, bhruvooha, cha, chaarinau, chakshuhu, chapter 5 verse 27, eva, kritvaa, praanaapaanau, samau, sparshaan

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sparshaankritvaa bahirbaahyaanshchakshushchaivaantare bhruvooho |
praanaapaanau samau kritvaa naasaabhyantarachaarinau || 27 ||

Keeping external sense objects outside, and eyes in the center of the eyebrows, and also equalizing the incoming and outgoing flow of breath inside the nostrils;

sparshaan : sense objects
kritvaa : keeping
bahihi : outside
baahyaan : external
chakshuhu : eyes
cha : and
eva : also
antare : center
bhruvooha : the eyebrows
praanaapaanau : incoming and outgoing breath
samau : equal
kritvaa : making
naasa : nostrils
abhyantara : inside
chaarinau : flow of breath through nostrils

Shri Krishna gives a preview of the upcoming chapter on dhyaana yoga or meditation in this and the next shloka. He explains the technique of meditation in a nutshell, but goes into the details in the next chapter. In a nutshell, the technique involves clearing the mind of all external sense object impressions, keeping eyes focused on one point, and equalizing the incoming and outgoing breath.

The eternal essence cannot be realized if the mind is dwelling on sense objects, therefore the technique requires us to temporarily cut off connection with sense objects. Practically, we cannot shut off the world completely i.e. if we hear a sound somewhere, it will enter into our ears. The point is that we should not let our mind chase any sense perception. Further, even if the mind is not receiving sensory inputs, it should be restrained from going into the past or the future.

Next, Shri Krishna asks us to focus the eyes in the middle of the eyebrows. This is because the eyes follow the mind and its thoughts. If the mind is restless, the eyes will wander. So keeping the eyes steady has the effect of stabilizing the mind. In the same way, if the mind is restless, it is reflected in the breath. So we are asked to balance the incoming and outgoing breath with the aim of calming the mind. If the breathing becomes harmonious, we know that the mind has become calm.

So in this manner, Shri Krishna describes how we should physically prepare ourself for meditation. In the next shloka, he points out the internal preparation. We notice that this shloka ends in mid-sentence. The rest of the sentence is found in the next shloka.

Bhagavad Gita Verse 20, Chapter 5

23 Friday Mar 2012

Posted by in 5.20, apriyam, brahmani, cha, chapter 5 verse 20, http://schemas.google.com/blogger/2008/kind#post, na, praapya, prahrishyet, priyam, sthirabuddhih, sthitaa, udvijet

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na prahrishyetapriyam praapya nodvijetpraapya chaapriyam |
sthirabuddhirasammoodho brahmavid brahmani sthitaa || 20 ||

Having obtained a desirable situation, he does not get elated; nor does he get perturbed if it is undesirable. The person of steady intellect is never deluded; the knower of the eternal essence is established in the eternal essence.

na : does not
prahrishyet : get elated
priyam : desirable
praapya : obtains
na : does not
udvijet : get perturbed
praapya : obtains
cha : and
apriyam : undesirable
sthirabuddhih : with steady intellect
asammoodhaha : without delusion
brahmavid : the knower of the eternal essence
brahmani : in the eternal essence
sthitaa : is established

In this shloka, Shri Krishna emphasizes the realized seeker’s outlook towards situations in the material world. Like any other person, the realized seeker encounters pleasant and unpleasant situations. He cannot avoid them. But the difference is that these situations do not destabilize the realized seeker. In other words, they do not cause elation or depression.

Usually, when something undesirable happens to someone that we do not know, it does not affect us. But if it happens to us – say we fall sick – it affects us deeply. But the wise person has transcended the ego. He recognizes that every situation is part of nature. In nature, elements are interacting with the elements in multiple configurations. Once he has this vision, happenings of the world do not impact the realized seeker.

It is important to note that situations, both good and bad, have their place in our lives. Unpleasant experiences are useful from relative world perspective because they usually have a lesson embedded within them. With each unpleasant situation the emotion of sadness will arise. But in a realized seeker there will be a space between the emotion and the self. For example, if we are on a boat, the ups and downs of the sea will impact us. But if we are standing on a rock on the shore, the ups and downs of sea do not affect us.

Why do realized seekers remain unperturbed? Their understanding of the eternal essence has become stable and firm. They have become “sthitha prajnya”. They are free from the delusion of doership and enjoyership. Initially, when this knowledge is first gained, it stays on the surface. We experience the eternal essence sporadically, for a brief instance, then immediately go back into identification with the body/mind/intellect.

So therefore, the one who constantly maintains the identification of the eternal essence becomes one with the eternal essence. He remains a pure witness of the ups and downs of the material world.

Footnotes

1. Tulsidas has said that the ocean remains same in rain or drought, but a small lake overflows and dries up. It is a simple yet powerful example of the different between a realized seeker’s vision and an ordinary person’s vision.

Bhagavad Gita Verse 18, Chapter 5

21 Wednesday Mar 2012

Posted by in 5.18, braahmane, cha, chapter 5 verse 18, eva, gavi, hastini, panditaaha, samadarshinaha, sampanne, shuni, shvapaake, vidya, vinaya

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vidyavinayasampanne braamhane gavi hastini |
shuni chaiva shvapaake cha panditaaha samadarshinaha || 18 ||

A braahman endowed with knowledge and sense control, a cow, an elephant, a dog, even a dog-eater – the wise person perceives (all these) as one.

vidya : knowledge
vinaya : sense controlled
sampanne : endowed with
braamhane : a braahman
gavi : a cow
hastini : an elephant
shuni : a dog
cha : and
eva : even
shvapaake : dog-eater
cha : and
panditaaha : wise person
samadarshinaha : perceives as one

Shri Krishna further elaborates on the vision of a realized seeker in this shloka. Unlike most of us how tend to focus on the differences, the realized seeker focuses on the eternal essence which is common in every plant, animal, human, situation and inanimate object. In chapter two, we saw the example of the child who want a cookie shaped like a lion, whereas the adult does not really care because his focus is in the dough that is common within each cookie.

A spectrum of entities has been laid out before us, from the braahman that has a high level of sattva, to a cow that has lesser sattvic content, all the way to an individual with a miniscule, almost non-existent level of sattva. Shri Krishna says that the wise person sees the eternal essence in all of them.

This ability to see the oneness is all is praised throughout our scriptures. In the Raamaayana, Tulsidaas says the one should view both friends and enemies equally. Why? Because when enemies leave, they give sorrow. But when friends leave, they too give sorrow. It is just a matter of perspective.

Now, just because the wise person views everyone with a similar vision does not mean he treats them similarly, or deals with them similarly. He will deal with a dog differently than how he would treat a braahman. How is it possible? It is just like we see our body as one, but we treat our eye differently then we would treat the soles of our feet.

Footnotes

1. “Vinaya” usually means humility, but it is translated as sense control in the context of this shloka.

Bhagavad Gita Verse 5, Chapter 5

09 Friday Mar 2012

Posted by in 5.5, api, cha, chapter 5 verse 5, ekam, gamyate, pashyati, praapyate, saankhyaih, saankhyam, sah, sthaanam, tat, yah, yat, yogaih, yogam

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yatsaankhyaih praapyate sthaanam tadyogairapi gamyate |
ekam saankhyam cha yogam cha yah pashyati sah pashyati || 5 ||

One who obtains the state of bliss through knowledge, also reaches that same state through yoga. He who sees knowledge and yoga as one, that person sees (correctly).

yat : one who
saankhyaih : through knowledge
praapyate : obtains
sthaanam : state of bliss
tat : that
yogaih : through yoga
api : also
gamyate : reaches
ekam : as one
saankhyam : knowledge
cha : and
yogam : yoga
cha : also
yah : the person who
pashyati : sees
sah : that person
pashyati : sees

In this shloka, the words yoga and knowledge need further elaboration to get at the underlying meaning. In the context of this chapter, they mean yoga of action (karmayoga) and yoga of knowledge through renunciation (karma sannyaasa yoga) respectively. Having added this context, the shloka now reads as follows: one who obtains the state of bliss through the yoga of knowledge, also reaches that same state through the yoga of action. In the wise person’s view, both of these are one. It is like two passengers boarding a train from different stations. Both reach the same destination.

Let us dig deeper to understand what is common between renunciation and action. Imagine that two people are striving for self-realization. One person performs karma yoga, but does not think carefully about how he performs his actions. Without proper thought and discrimination, his actions become selfish and his vaasanaas increase. Ultimately, he does not attain his goal.

The other person decides that he prefers renunciation. He goes to an ashram to lead the life of a monk. But even thought he has renounced the material world, he keeps thinking about his life in the material world. He too, does not attain his goal, because his desires prevent him from properly absorbing his teacher’s teachings.

In both cases, renunciation and action do not work because they are missing the key ingredient – knowledge. Unless one uses discrimination while performing action, or maintains the knowledge that I am not the doer prior to renunciation, the goal is not attained by either person. Therefore, Shri Krishna urges wise people to keep discrimination in the picture while considering either stage of the path.

Having reassured Arjuna that both stages yield the same outcome, Shri Krishna next addresses why karma yoga is more appropriate for Arjuna.

Bhagavad Gita Verse 1, Chapter 5

05 Monday Mar 2012

Posted by in 5.1, broohi, cha, chapter 5 verse 1, ekam, etayoha, karmanaam, krishna, me, punah, sanyaasam, shansasi, shreya, sunischitam, tat, yat, yogam

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Arjuna uvaacha:
sannyaasam karmanaam krishna punaryogam cha shansasi |
yachchshreya etayorekam tanme broohi sunishchitam || 1 ||

First you speak about yoga, then you praise renunciation of action, O Krishna. Of the two, tell me which one, most assuredly, is beneficial for me.

sannyaasam : renunciation
karmanaam : action
krishna : O Krishna
punah : then
yogam : yoga
cha : and
shansasi : praise
yat : that
shreya : which is beneficial
etayoha : of the two
ekam : one
tat : which
me : for me
broohi : tell
sunishchitam : most assuredly

As he was concluding the previous chapter, Shri Krishna spoke about the renunciation of action through yoga in the second-last shloka. He was quite clear that renunciation of action does not mean running away from action. It means renouncing the agency, or the sense of doership behind the action.

Now, Arjuna still retained a desire to run away from the war against his relatives. So even though Shri Krishna was quite clear that one cannot run away from action, Arjuna was still looking for a way to quit fighting the war. So he interpreted the word “renunciation” to mean what most people think renunciation means: going away to a remote ashram, becoming a monk, and then contemplating upon the eternal essence, casting aside any other worldly responsibilities.

With this interpretation in mind, he wanted to know whether renunciation of action was better than karmayoga. If that were the case, he could run away from the war to a place of contemplation, and gain self-realization following that path. He wanted an unambiguous answer from Shri Krishna because he had already asked this question at the beginning of the third chapter.

Bhagavad Gita Verse 40, Chapter 4

01 Thursday Mar 2012

Posted by in 4.40, ajnyaha, ashradhaanaha, asti, ayam, cha, lokaha, na, paro, samshayaatmaa, sanshayaatmaa, sukham, verse 4 chapter 40, vinashyati

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ajnyashchaashraddadhaanashcha samshayaatmaa vinashyati |
naayam lokosti na paro na sukham sanshayaatmanaha || 40 ||

One who is ignorant, devoid of faith and who doubts constantly is destroyed. Neither in this world, nor in other worlds is peace attained by one who constantly doubts.

ajnyaha : ignorant
cha : and
ashradhaanaha : devoid of faith
cha : and
samshayaatmaa : one who constantly doubts
vinashyati : destroyed
na : not
ayam : this
lokaha : world
asti : is
na : neither
paro : other (worlds)
na : no
sukham : happiness
sanshayaatmanaha : one who constantly doubts

Having pointed out the qualifications needed in a seeker to gain knowledge of self-realization, Shri Krishna explains the obstacles, or “disqualifications”, that prevent us from accessing that knowledge. There are three main obstacles: ignorance, lack of faith, and constant doubting.

Fortunate are those who have had the chance to even come across something called spiritual knowledge, scriptures, Gita and so on. But unless one comes across a taste of the scriptures, one spends their entire life totally ignorant of the eternal reality behind the changing world. So it is this ignorance that becomes the obstacle towards the knowledge of self-realization.

Secondly, Shri Krishna says that one who lacks faith will never fully gain this knowledge. As mentioned earlier, we have to possess faith in scriptures, in our teacher, in ourselves and in the truth of the eternal essence until we gain the knowledge of self-realization. Without faith, we will not last in the long and arduous journey.

Finally, the person who doubts everything will also find it difficult to gain knowledge. Now, to be sure, skepticism and inquiry is absolutely important. In fact, it is encouraged by spiritual teachers. But constant doubting without taking efforts to resolve those doubts will become a huge roadblock in gaining spiritual knowledge.

Shri Krishna also says that constant doubting is not just an obstacle on the spiritual path. It also prevents us from living peacefully in the material world. Each time we board a train or a plane, we implicitly have faith that the driver will take us to our destination safely. If we constantly doubt the capability of the driver, we will never be able to go about our daily business.

Bhagavad Gita Verse 28, Chapter 4

18 Saturday Feb 2012

Posted by in 4.28, apare, cha, chapter 4 verse 28, dravya, jnaana, sanshita, svaadhyaaya, tapo, tathaa, vrataahaa, yajnyaaha, yatayaha, yoga

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dravyayajnyaastapoyajnya yogayagnyaastathaapare |
svaadhyaayagnyaanayagnyaashcha yatayaha sanshitavrataahaa || 28 ||

Others offer sacrifice of materials, austerity and yoga, and other seekers with a resolute will offer the sacrifice of knowledge through study of scriptures.

dravya-yajnyaaha : material-sacrifice
tapo-yajnyaaha : austerity-sacrifice
yoga-yagnyaaha : yoga-sacrifice
tathaa : and
apare : others
svaadhyaaya : study of scriptures
jnyaana-yagnyaaha : knowledge-sacrifice
cha : and
yatayaha : seekers
sanshita-vrataahaa : with resolute will

Shri Krishna gives us a choice of four more yajnyas in this shloka.

First, he talks about the sacrifice of wealth, or as it is more commonly known – charity. As we saw in the second chapter, lobha or the tendency to hoard can destabilize our mind, and strengthen the ego. Therefore, giving away wealth or even our time to a higher ideal checks this tendency to hoard. But charity has to be done with the attitude that I am giving away what was not mine to begin with. If one donates with a view to gain publicity and so on, that is a selfish or rajasic type of charity.

Secondly, Shri Krishna mentions austerity or tapas. In this type of yajyna, the urge of the sense organs to go out into the world is checked, so that the ego is weakened. There are three avenues for conducting tapas: the body, senses and mind. In physical tapas, we use the energy of our body to do seva or service the world. In sense-related tapas, we keep a strong leash on our senses and organs. For example, we can practice austerity on speech by always speaking truth, saying what’s beneficial to someone, and creating disturbance in anybody’s mind. In mental tapas, we control our mind by not giving attention to negative thoughts and emotions, and not letting others trigger such emotions in us.

Third, Shri Krishna gives us the option of practicing a detailed regimen of spiritual practice or yoga. It could be bhakti yoga (which we will see later), karma yoga, raaja yoga of Patanjali and so on.

Finally, we can practice study of the scriptures, which is also known as jnyaana yajnya. A daily reading of the Gita, Ramayana or any other such spiritual text with utmost attention, concentration, understanding and discipline is also a yajnya. Here also, the ego becomes weak because the intellect gains a firmer and stronger position in relation to the ego, strengthened by daily exposure to the scriptures.

The common thread of all the yajnyas mentioned is that of weakening the hold of the ego, which is nothing but weakening of the notion of “I-ness” and “mine-ness”.

Bhagavad Gita Verse 27, Chapter 4

17 Friday Feb 2012

Posted by in 4.27, aatmasaiyam, apare, cha, chapter 4 verse 27, deepite, http://schemas.google.com/blogger/2008/kind#post, indriya, junvhati, karmaani, praana, sarvaani, yogaagnau

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sarvaaneendriyakarmaani praanakarmaani chaapare |
aatmasaiyamyogaagnau juvhati jnyaanadeepite || 27 |

Others offer the activities of the senses and the activities of the life force into the flame of the discipline of self-restraint, kindled by knowledge.

sarvaani : all
indriya-karmaani : activities of the senses
praana-karmaani : activities of the life force
cha : and
apare : others
aatmasaiyam : self-restraint
yogaagnau : flame in the form of discipline
juvhati : offer
jnyaana : knowledge
deepite : kindled by

In prior shlokas, Shri Krishna gave us a variety of techniques to practice yajnya, from worship of a deity to more advanced techniques such as contemplation of the eternal essence, restraining movement of senses, and dissolving the notion of external objects altogether. In this shloka, he describes a technique for more advanced seekers where one not just restrains the senses, but also restrains the life forces or praana within our body. This discipline is the raaja yoga of Patanjali. It begins with the three limbs of yama, niyama and aasana that we saw in the previous sholka. Let us examine one key aspect of this technique, which is understanding of praana.

Praanaas are energy systems within our body that sustain physiological processes. There are five types of praana : praana, apaana, udaana, vayaana and samaana. Just like restraining the senses conserves energy that can be redirected towards advancing spiritually, so too can restraining the praanaas lead to the same outcome. However, this technique requires the guidance of a teacher and is not recommended for self-experimentation.

The senses and the praanaas are like rays of the sun emanating from our self. So as the yogi progresses in this yajnya, he regulates the praanaas using praanaayaam, the fifth limb of the raaja yoga technique which is described a later shloka. He then withdraws attention from senses and from the praanas, and redirects the energy towards concentration or dhyaana on the eternal essence, which is the sixth limb of Patanjali yoga. He then progresses to uninterrupted concentration or dhaarana, the seventh limb. Eventually, he attains direct perception of the eternal essence. This ultimate state is known as samaadhi, the eight and final limb of Patanjali yoga.

Knowing fully well that most of us need more basic techniques, Shri Krishna gives us a whole range of options in the next shloka.

Bhagavad Gita Verse 22, Chapter 4

12 Sunday Feb 2012

Posted by in 4.22, api, asiddhau, ateetaha, cha, chapter 4 verse 22, dvandva, kritvaa, laabha, matsaraha, na, nibhadyate, samaha, santushtah, siddhau, vi, yadriccha

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yadricchaalaabhasantushto dvandvaateeto vimatsaraha |
samaha sidhhavasidhhau cha kritvaapi na nibhadyate || 22 ||

Content in whatever comes of its own accord, transcending duality, free from envy, balanced in success and in failure, (he) is not bound even when performing actions.

yadricchaa-laabha-santushtaha : content in what comes of its own accord
dvandva-ateetaha : transcending duality
vimatsaraha : free from envy
samaha : balanced
sidhhau : in success
asidhhau : in failure
cha : and
kritvaa : performing actions
api : even when
na : not
nibhadyate : bound

While progressing in our project, we may encounter several situations, some of which we expected and some that we did not. Shri Krishna guides us on how to deal with these situations in this shloka.

By definition, karma yoga inspires us to work relentlessly. The output of our project may be sometimes favourable, and sometimes not. The follower of karma yoga knows that he is one of the many variables that determine the output of his work, and is therefore content with whatever comes his way. He does not let unfavourable outcomes impact his level of work. This is the “prasaada buddhi” that we say earlier.

Favourable and unfavourable, success and failure, heat and cold, praise and criticism – this is duality. It arises because our minds tends to label one aspect of nature as positive, and reject the other as negative. But the follower of karma yoga knows that nothing is absolutely good or bad. It is all part of Ishvaraa and therefore remains equanimous. This is nothing but “samatva buddhi”.

Our mind has a natural tendency to compare ourselves with others like us. If it perceives us “better” than others, it generates pride. If it perceives us “inferior” to others, it generates envy. The follower of karma yoga knows that ultimately we are all part of the same higher ideal – Ishvaraa. Any envy generated in the mind only strengthens the ego. So he never lets envy distract him  from his work. It is a quality that he does not encourage.

So the refrain here is that such a follower of karma yoga will continue to perform actions in this world, yet remain unattached because he never lets external situations destabilize his equanimity.

Bhagavad Gita Verse 18, Chapter 4

08 Wednesday Feb 2012

Posted by in 4.18, akarma, akarmani, buddhimaan, cha, chapter 4 verse 18, karma, karmani, kritsnakarmakrit, manushyeshu, pashyet, saha, yaha, yuktaha

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karmanyakarma yaha pashyedakarmani cha karma yaha |
sa buddhimaanmanushyeshu sa yuktaha kritsnakarmakrit || 18 ||

One who sees inaction in action, and action in inaction, he is wise among all people, he is well integrated and accomplishes his actions.

karmani : in action
akarma : inaction
yaha : one who
pashyet : sees
akarmani : in in action
cha : and
karma : action
yaha : who
saha : he is
buddhimaan : wise
manushyeshu : among people
saha : he is
yuktaha : a yogi (well integrated)
kritsnakarmakrit : accomplishes all actions

Now, having understood the deeper meaning of karma, let us look at the most crucial shlokas of this chapter. Shri Krishna employs his poetic prowess to teach us how to apply the knowledge of karma to our actions. He uses the words karma and akarma (action and inaction) differently in different parts of the shloka, so let us take it part by part.

First, let us understand what is meant by “seeing inaction in action”. The word action in this phrase refers to activity of any sort: thinking, feeling, working. To be clear, even thinking a thought is action. And the word “inaction” here refers to the constant awareness that the eternal essence, our self, is inactive, and not the doer of action. It means complete detachment from the work and detachment from a sense of agency or doership, because the mind has now attached itself to a higher ideal.

So therefore, one who sees inaction in action knows that his every activity is happening out of prakriti or nature. His true identity is the eternal essence that neither does any action not enjoys the result of any action. From a practical standpoint, it refers to the attitude that we have towards our work. It is the difference between a worker who can perform tough tasks and not feel tired, and the worker who feels that every minute of his work is a burden.

Next, let us look at the phrase “seeing action in inaction”. The word action in this phrase refers to the ego, the notion that “I am the doer” as well as the sense of agency in the work. And the word “inaction” refers to absence of activity. So for example, if someone needs help crossing the road and we think “I won’t help him because I will be late for my bus”. Behind our absence of helping someone cross the road is a selfish motive. Similarly, if we hold back on admitting a mistake that we had committed, our absence of admitting our guilt is driven by a selfish motive. This is seeing action in inaction.

Shri Krishna then goes on to say that one who constantly uses his discrimination to eliminate all sense of doership from every action – that person is wise and is well integrated in the yajna spirit. That person will accomplish any task that he takes up without fail. His success is guaranteed.

The following four shlokas describe the attributes of such an integrated person, similar to the characteristics of a wise person from the second chapter.