Category Archives: dehe

Bhagavad Gita Verse 11, Chapter 14

16 Saturday Feb 2013

Posted by in 14.11, asmin, chapter 14 verse 11, dehe, iti, jnyaanam, prakaashaha, sarvasvaareshu, sattvam, tadaa, upajaayate, uta, vidyaat, vivriddham, yadaa

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sarvasvaareshu dehesminprakaasha upajaayate |
jnyaanam yadaa tadaa vidyaadvivriddham sattvamityuta || 11 ||
 
When luminous knowledge radiates through all gates of this body, then one should know that sattva has increased greatly.
 
sarvasvaareshu : in all gates
dehe : body
asmin : this
prakaashaha : luminous
upajaayate : radiates
jnyaanam : knowledge
yadaa : when
tadaa : then
vidyaat : one should know
vivriddham : increased
sattvam : sattva
iti : this
uta : definitely
 
What are the marks of sattva? Shri Krishna says that when we see radiance, or when we see knowledge radiating from a person, we should know that we are in the presence of a highly sattvic person. The word “dvaara” usually means door or gate, but here it refers to the sense organs, our doors to the world. Even though the sense organs are meant from receiving stimuli from the world, they can also convey our internal state to the world. Our eyes, especially, can give away our thoughts. If our mind is wandering, our eyes will also wander, for instance. In a sattvic person, radiance shines through the sense organs, especially the eyes.
 
Now, we should not think that a highly sattvic person will radiate beams of light from their body. But they do radiate calmness and peace. We can sense peace if we are near them, or pick up on their calmness if we are watching them on a screen. Watch Dr. Jane Goodall speak about her efforts to save gorillas in Africa, and you will be drawn to the serenity on her face instantly. Such people harbour few, if any, selfish desires in their mind. This lack of dirt in the form of selfishness lets their inner radiance, the light of their eternal essence, shine through.
 
From our perspective, whenever we notice an increase in clear thinking, we should know that sattva is predominant in our mind. If we see fried food but the intellect prevents our hand from reaching to pick up that food, we are in a sattvic state. If our thoughts are towards the well-being of the family, our city or our nation, instead of just our narrow well-being, we are in a sattvic state. If our mind is sharp and alert, if we don’t let anything drop in our personal and professional lives, we are in a sattvic state.

Bhagavad Gita Verse 5, Chapter 14

10 Sunday Feb 2013

Posted by in 14.5, avyayam, chapter 14 verse 5, dehe, dehinam, gunaahaa, iti, mahaabaaho, nibandhanti, prakritisambhavaahaa, rajaha, sattvam, tamaha

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sattvam rajastama iti gunaahaa prakritisambhavaahaa |
nibandhanti mahaabaaho dehe dehinamavyayam || 5 ||
 
Sattva, rajas, tamas, these gunaas born of Prakriti, O mighty-armed warrior, bind the imperishable body dweller to the body.
 
sattvam : sattva
rajaha : rajas
tamaha : tamas
iti : these
gunaahaa : gunaas
prakritisambhavaahaa : born of Prakriti
nibandhanti : bind
mahaabaaho : O mighty-armed warrior
dehe : to the body
dehinam : body dweller
avyayam : imperishable
 
Shri Krishna beings the detailed analysis of Prakriti with two points. First, he breaks down Prakriti into its three components: the gunaas which are sattva, rajas and tamas. We have to note that the phrase “born of” in the shloka does not mean that Prakriti creates the three gunaas. It means that Prakriti itself is nothing but the three gunaas. Next, Shri Krishna states the effect of Prakriti on the Purusha, also known as the jeeva, the individual soul. He says that Prakriti binds or ties down the imperishable body dweller, the “dehi”, the jeeva, to the body.
 
Let us begin by understanding what the term “gunaa” means. From our point of view, gunaa is a state of mind. In just one day, we experience calmness, passion and lethargy, which are roughly equal to sattva, rajas and tamas respectively. From a broader point of view, gunaas refer to building blocks of the universe. Inert matter is tamas, action or dynamism is rajas, and harmony is sattva. Since we are primarily interested in liberation from our sorrow, we shall focus on the impact of the gunaas on our mind rather than their impact on the universe.
 
Now, if we have repeatedly heard that our self is imperishable and can never be bound, then how can the perishable gunaas bind the self? The answer is : the gunaas by themselves do not bind us. Ignorance of our true nature, followed by our mis-identification with the body, puts us in a situation where we ourselves allow the gunaas to take over control of our life.
 
Imagine that you have parked your car on the left side of road. A car that looks just like your car is also parked on the same road, but on the right side of the road. After you come out of the building and absent-mindedly think that the other car is yours, you are trapped. You see a new scratch on the car and get upset, you get a parking ticket and have to pay the fine, and so on. The other car has not “bound” you, but your incorrect knowledge has done so. We can also go back to the example of the child watching the boxing match. He is as though glued to the screen, while his grandmother is not. The TV does not bind him since it is is nothing but millions of red, blue and green dots of light. It is the child’s strong identification with the boxer that binds him.
 
Similarly, the individual soul which has mis-identified itself with the body, gets entrapped in the play of the three gunaas. In the next three shlokas, Shri Krishna takes up each gunaa one by one, and explains its power to bind the body in detail.

Bhagavad Gita Verse 32, Chapter 13

02 Saturday Feb 2013

Posted by in 13.32, aakaasham, aatmaa, chapter 13 verse 32, dehe, http://schemas.google.com/blogger/2008/kind#post, sarvagatam, sarvatra, saukshmyaat, tathaa, upalipyate, yathaa

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yathaa sarvagatam saukshmyaadaakaasham nopalipyate |
sarvatraavasthito dehe tathaatmaa nopalipyate || 32 ||
 
Just as all-pervading space, being subtle, is not tainted, so is the self, situated everywhere in any body, not tainted.
 
yathaa : just as
sarvagatam : all pervading
saukshmyaat : being subtle
aakaasham : space
na : not
upalipyate : tainted
sarvatra : everywhere
avasthitaha : situated
dehe : body
tathaa : so
aatmaa : self
na : not
upalipyate : tainted
 
Many scriptures, including the Srimad Bhagavatam, describe the creation of the five great elements. Space was created first, followed by air, fire, water and then earth, each more tangible and visible than the one preceding it. Space, therefore, is the subtlest of elements. Its main property is indivisibility. We may put up walls and differentiate “my room” from “your room”, but the wall does not actually divide space at all. The wall is an upaadhi, something that mentally limits space, but cannot ever limit space in reality.
 
Another property of space that it is unaffected by whatever it contains. You can throw dust, water, glue, perfume, odour, anything at all into space, yet it remains unaffected. The air in a room may get affected by perfume or odour, not space. But more fundamentally, space provides existence to everything. Without space, no object can ever exist.
 
Shri Krishna says that the self is similar to space in these aspects. Like space is as though divided into rooms, the self is one but appears as though residing differently in different bodies. Like space never gets tainted by whatever is thrown at it, the self never gets impacted by the results, reactions, experiences and consequences of any action. All actions and reactions stay in the realm of Prakriti. And when we say statements like “this pot is round”, we should note that we cannot use the word “is” without realizing that the “is” is the “sat” or existence aspect of the self.
 
How should we bring this teaching into our life? Ultimately, all of us are craving for independence of one form or the other. For instance, the incessant drive to earn more wealth is towards gaining financial independence. Shri Krishna says that once we know that the self in us, the “I” in us is totally unaffected by any reaction or experience of the world, we will gain the highest and utmost level of independence, which is moksha or liberation. We just have to work at removing the ignorance of our true nature, which can only happen if we disassociate from Prakriti and associate with Ishvara.

Bhagavad Gita Verse 22, Chapter 13

23 Wednesday Jan 2013

Posted by in 13.22, anumantaa, api, asmin, bhartaa, bhoktaa, chapter 13 verse 22, dehe, iti, maheshvaraha, paraha, paramaatmaa, purushaha, uktaha, upadrashtaa

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upadrashtaanumantaa cha bhartaa bhoktaa maheshvaraha |
paramaatmeti chaapyukto dehesmin purushaha paraha || 22 ||
 
He who is the witness, the permitter, the nourisher, the experiencer, the master and who is also spoken of as the supreme self, is the supreme Purusha in this body.
 
upadrashtaa : witness
anumantaa : permitter
cha : and
bhartaa : nourisher
bhoktaa : experiencer
maheshvaraha : master
paramaatmaa : supreme self
iti : in this manner
cha : and
api : also
uktaha : spoken
dehe : body
asmin : this
purushaha : Purusha
paraha : supreme
 
Imagine that your grandfather comes to stay in your apartment for a short vacation. Seeing a new senior citizen in the building, the apartment complex association invites him to one of their cultural programs. Your grandfather thoroughly enjoys it. Next, the association asks him permission to host their next weekly meeting in your apartment, which he readily agrees to. He is so excited about the meeting that he prepares tea and snacks for them. By the next weekly meeting, he has become so involved in the association meetings that he feels the need to vote on issues that he strongly feels about. He gets so involved that it is just a matter of time before he is elected president of the apartment complex association.
 
Your grandfather, who had nothing whatsoever to do with the building, started out as a pure witness, then become the permitter, nourisher, experiencer and subsequently the master of the building association. Similarly, Shri Krishna says that the eternal essence that has nothing whatsoever to do with Prakriti, develops a strong identification with a body. By taking various upaadhis or conditionings such as the body, the mind, the vital forces, the intellect and so on, it becomes the permitter, the nourisher, the experiencer and the master of this body, just like your grandfather took on various roles as a member of the apartment complex association.
 
Practically speaking, we don’t need to worry too much about this. All that we need to know that we don’t have to go out into the world hunting for Ishvara. Ishvara is resident in our body as the permitter, nourisher, experiencer and so on. He is the paramaatmaa, the supreme self resident as the “I” in all beings. This is how we have to understand what Purusha means. The more we pay attention to the Ishvara aspect in us, the less importance we give to the upaadhis, especially the ego. People who have reached the pinnacle of their spiritual journey eventually lose their individuality and themselves become the universal witness, the upadrashtaa, remaining unaffected by the goings on of Prakriti.

Bhagavad Gita Verse 15, Chapter 11

29 Monday Oct 2012

Posted by in 11.15, asanastham, bhoota, brahmaanam, chapter 11 verse 15, dehe, deva, devaam, divyaan, kamala, pashyaam, risheen, sanghaan, sarvaan, tava, uragaan, vishesha

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Arjuna uvaacha:
pashyaami devaamstava deva dehe sarvaanstathaa bhootavisheshasanghaan |
brahmaanameesham kamalaasanasthamrisheenshcha sarvaanuragaanshcha divyaan || 15 ||
 
Arjuna said:
O Lord, I see deities as well as special classes of beings in your body. Brahma, the lord, seated upon a lotus, and all the sages and divine serpents.
 
pashyaami : I see
devaam : deities
tava : your
deva : O Lord
dehe : in your body
sarvaan : all
tathaa : as well as
bhoota : beings
vishesha : special
sanghaan : classes
brahmaanam : Brahma
eesham : the lord
kamala : lotus
asanastham : seated upon
risheen : sages
cha : and
sarvaan : all
uragaan : serpents
cha : and
divyaan : divine
 
Whenever our emotions are running high, we either keep quiet or speak non-stop. Arjuna now comes out of his silence and speaks at a fast pace to describe what he sees in front of him. The meter of this shloka has changed to indicate the change in pace. Traditionally, these shlokas are also chanted at a slightly faster speed to get their full flavour. So what does Arjuna see?
 
Arjuna says that he sees all kinds of deities and other kinds of beings, which include Lord Brahma seated upon a lotus, as well as the divine sages and divine serpents. The sages include the sapta-rishis such as Vashishtha and the serpents include Vasuki. We had come across these and other beings in the prior chapter when Ishvara himself described his divine manifestations. But Arjuna does not see all of these in different places. He sees them all situated on Ishvara’s cosmic form.
 
What does this indicate? The sages live on earth, the deities live in a higher plane, and serpents live in yet another plane. Arjuna realizes that he is seeing worlds that beyond the earth and beyond the human capacity of vision. He also saw Lord Brahma who, according to Srimad Bhagavatam, arose out the navel of Lord Vishnu and created all the worlds.
 
So Arjuna, in the cosmic form, saw the creator and his creation. More importantly, he realized that Ishvara was beyond the process creation, which he had learned in the eighth chapter.
 
Footnotes
1. “Eesham” could also mean Lord Shiva. This indicates that Arjuna saw both creation and dissolution in the cosmic form.

Bhagavad Gita Verse 7, Chapter 11

22 Monday Oct 2012

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

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

Bhagavad Gita Verse 4, Chapter 8

01 Sunday Jul 2012

Posted by in 8.4, adhibhootam, adhidaivatam, adhiyagna, aham, atra, bhaavaha, cha, chapter 8 verse 4, dehabhritaam, dehe, eva, ksharo, purusha, vara

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adhibhootam ksharo bhaavaha purushashchaadhidaivatam |
adhiyagnohamevaatra dehe dehabhritaam vara || 4 ||
 
“Adhibhootam” is perishable existence. “Adhidaiva” is the person. And, I only am “adhiyagnya” in this body, O eminent among the embodied.
 
adhibhootam : “adhibhootam”
ksharo : perishable
bhaavaha : existence
purusha : the person
cha : and
adhidaivatam : “adhidaiva”
adhiyagna : “adhiyagna”
aham : I am
eva : only
atra : this
dehe : body
dehabhritaam : among the embodied
vara : eminent
 
Three out of Arjuna’s seven questions were answered by Shri Krishna in the previous shloka. Here, three more questions are answered : what is adhibhootam, what is adhidaiva and what is adhiyagnya. Again, we shall use the running illustration of the projector and the animated movie to better understand the answers.
 
Let us start with the definition of adhibhootam, which the shloka terms as perishable existence. It refers to everything in the universe that is visible. With regards to our example, it refers to everything in the movie that is visible except Tom. So, for example, if a scene in the movie comprises Tom sitting in a classroom, then everything in the classroom is adhibhoota: his classmates, his teacher, the benches, the windows, the walls and so on.
 
The one common quality that they share is that they are perishable, they have a beginning and an end. When the movie starts, we come to know that the classroom exists. When the movie ends, the classroom is no more.
 
Next, let us look at the definition of adhidaiva. Literally, it is defined as “purusha” or person in the shloka. But what it really means is the creative or intelligent principle that resides within every living and non-living object in universe. It determines the fate of the universe and holds the universe together.
 
From the perspective of our example, adhidaiva is the movie script. The character Tom may not know why he gets into an accident, or wins an unexpected lottery, but the script knows exactly why it happens, and how it fits into the entire movie. The script determines the fate of the movie. It also ensures that what we see is harmonious and logical, not a random disjointed series of images.
 
Now, let’s examine what is meant by adhiyagnya. So far we have defined the light that illuminates Tom (adhyaatma), the light that illuminates everything else (adhibhoota), the creative intelligence of the movie (adhidaiva), the mechanism of projection (karma), and the light itself (brahman). But there is one more aspect that is missing in this scheme.
 
From the minute Tom wakes up in the morning to when he goes to bed at night, he is not idle. He is active in this world. He transacts with his family, his friends, his teachers, even strangers. There is a give-and-take happening throughout the day that compels him to act. Shri Krishna says that this world of activity and relationships is termed as adhiyagnya.
 
Now we come to the key point. Addressing Arjuna fondly as “eminent among the embodied”, Shri Krishna asserts that adhyaatma, adhidaiva, adhibhoota, karma and adhidaiva are nothing but Ishvara. Ishvara and brahman are the same, it is just that one is with form and one is formless. Similarly, everything that we see on the screen is nothing but a modification of the light of the projector. Whatever Tom does or experiences in the movie is just an illusion. When the film strip stops moving, we see the formless white light on the screen.
 
Next, Shri Krishna starts answering the seventh question, which makes up the bulk of this chapter.

Bhagavad Gita Verse 2, Chapter 8

29 Friday Jun 2012

Posted by in 8.2, adhiyagnaha, asi, asmin, atra, cha, chapter 8 verse 2, dehe, jneyaha, kaha, katham, madhusoodana, niyataatmabhihi, prayaanakaale

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adhiyagnaha katham kotra dehesminmadhusoodana |
prayaanakaale cha katham jneyosi niyataatmabhihi || 2 ||
 
Who is “adhiyagna” and how is he (established) in this body, O Madhosoodana? How are (you) known by a self-controlled person, at the time of departure?
 
adhiyagnaha : “adhiyagna”
katham : how
kaha : who
atra : here
dehe : in a body
asmin : this
madhusoodana : O Madhusoodana
prayaanakaale : at the time of departure
cha : and
katham : how
jneyaha asi : is known
niyataatmabhihi : by a self-controlled person
 
Arjuna concludes his round of questions to Shri Krishna in this shloka. His two questions are as follows. First, he wants to know what is “adhiyagna” and where can it be found. Second, he wants to know how can a yogi or a self-controlled person remember Ishvara at the time of departure. Shri Krishna treats the second question as the most important question. After answering the first six questions in the next two shlokas, Shri Krishna devotes the remainder of the chapter to answering this question only.
 
Let us continue to develop the illustration of the animated movie so that we can use it in the next shloka when Shri Krishna starts answering Arjuna’s questions. We learned about the animated character “Tom”, which is just a series of images on film. The light that illuminated Tom began to think that it has an identity that is different than the rest of the film strip.
 
As a consequence, the light creates an identity for itself. That light becomes Tom. “He” is bound by his “body”, which is nothing but an outline on the strip of film. He also begins to think that he is the “doer” of an action, and is the “enjoyer” of the result of an action. He thinks that he is walking, talking, interacting with people. He also gets happy or upset over the result of his actions.
 
So in summary, we have a strip of film that contains a series of images. Each image contains several lines that make up the character Tom that has suddenly begun to think that he is alive. Let us keep this in mind as we begin to hear Shri Krishna’s answers.

Bhagavad Gita Verse 30, Chapter 2

28 Friday Oct 2011

Posted by in 2.30, arhasi, avadhyaya, ayam, bhaarata, bhootani, chapter 2 verse 30, dehe, dehi, nityam, sarvaani, sarvasya, shochitum, tasmaat, tvam

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dehi nityamavadhyooyam dehe sarvasya bhaarata |
tasmaatsarvaani bhootani na tvam shochitumarhasi || 30 ||

This eternal and imperishable body-dweller dwells in all bodies, O Bhaarata. Therefore, you should not grieve for any or all beings.

dehi : body-dweller
nityam : eternal
avadhyaha : imperishable
ayam :  this
dehe : bodies
sarvasya : in all
bhaarata : O Bhaarata
tasmaat : therefore
sarvaani : all
bhootani : beings
tvam : you
shochitum : grieve
na arhasi : should not

With this shloka, Shri Krishna concludes the topic of the eternal essence. Now, having followed the teaching so far, we would probably have some questions. Let’s try to address some of them.

So if we were to ask ourselves “I have studied the Gita for a while now, what is the message in a nutshell so far?”. Or in management-speak “What is the net-net?”. It is this shloka. Therefore, even if we may not remember all the shlokas about the eternal essence, we should not forget this shloka.

Here’s another question: “We have covered the entire first chapter, as well as some part of the second chapter. Where is God in all of this?” We have purposely avoided the word “God” in our discussions because Shri Krishna has not yet uttered that word in any teaching so far. As we proceed through the Gita, Shri Krishna will bring up this topic at the appropriate time. For now, if we go to a place of worship like a temple, we can still continue to pray to God, knowing that the eternal essence is an integral part of God as well.

The pragmatist among us would ask “All this abstract stuff is well and good, how do we apply it in our daily life?”. And the answer is – stay tuned! The topics will become more practical starting with the next shloka. All we need to remember is the examples from these shlokas: the eternal essence is like the sun, actionless and changeless. It is like the water that pervades the entire cloth. And it is like the car-dweller who occupies and leaves the car once it is old.

Bhagavad Gita Verse 13, Chapter 2

09 Sunday Oct 2011

Posted by in 2.13, asmin, chapter 2 verse 13, dehaantara, dehe, dehinaha, dheeraha, jaraa, kaumaram, muhyati, praaptihi, tatra, yathaa, yauvanam

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dehinosminyathaa dehe kaumaram yauvanam jaraa |
tathaa dehaantarapraaptirdheerastatra na muhyati || 13 ||

Just as in this body, the body dweller passes through childhood, youth and old age, so also does it obtain another body (after death); the steadfast person does not grieve over this.

dehinaha : body dweller
asmin : this
yathaa : just like
dehe : body
kaumaram : childhood
yauvanam : youth
jaraa: old age
tathaa : similarly
dehaaantara : another
praaptihi: obtain
dheeraha : steadfast person
tatra : by that
na muhyati : do not grieve

It is our experience that we pass through childhood, youth and old age. We can agree that this concept is familiar to us. But note the language used in the first line. It is not you or I that passes through these phases, it is something called the “dehina” or the “body dweller”. The body is born, it undergoes changes, and eventually perishes. But the body dweller remains constant through these changes. So, this means that the body dweller is something that is separate, distinct and different from the body.

Remember the example of Mr. X and his car from the first verse? Let’s revisit it. Mr. X is excited when his car is brand new. After 5-6 years, it starts to develop engine problems. After another 4-5 years, the problems have become so bad that Mr. X decides to sell this car and buy a new Mercedes S-class. Mr. X can be called a “car dweller”.

As the old car’s engine degraded over the years, Mr. X remained the same from the car’s perspective. But when the car had lived its life, he discarded that car for another new car. And there was nothing to be sad about this point. An extreme scenario is some unscrupulous people deliberately crash their old car just so that they can get insurance money to buy a new one.

Similarly, our body undergoes modifications of birth and aging, and eventually perishes. But the body dweller remains constant through these modifications. When the old body has become unfit to dwell in, the body dweller discards it and obtains a new body. The key point here is that the body dweller remains constant through the changes in its body, and also through the change from one body to another. And just like in the car example, a wise person should not grieve about growing old or dying, because the body dweller will always remain constant.

The body dweller is, therefore, the eternal essence that was highlighted in the prior verse. And since it is different than the physical body which perishes, it cannot be “found” in any part of the physical body.

So what exactly is this body dweller, this eternal essence? And how should we acquire the wisdom to see this eternal essence?

Footnotes

1. In one day we have several thoughts such as “I am happy”, “I am sad”, we join a condition to our “I”. Each time do so, we are “born” as a happy person, as a sad person and so on, even if there is no new physical body that is born.