Category Archives: ete

Bhagavad Gita Verse 15, Chapter 18

03 Monday Jun 2013

Posted by in chapter 18 verse 15, ete, hetavaha, http://schemas.google.com/blogger/2008/kind#post, karma, naraha, nyaayyam, pancha, praarabhate, shareeravaangmanobhihi, tasya, vipareetam

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shareeravaangmanobhiryatkarma praarabhate naraha |
nyaayyam vaa vipareetam vaa panchaite tasya hetavaha || 15 ||
 
Whatever action is begun by a person, with the body, speech and mind, either per scripture or the opposite, these five are its causes.
 
shareeravaangmanobhihi : with body, speech and mind
yat : whatever
karma : action
praarabhate : begun
naraha : person
nyaayyam : per scripture
vaa : either
vipareetam : opposite
vaa : or
pancha : five
ete : these
tasya : its
hetavaha : causes
 
Let us quickly recap the concepts from the previous shloka. Any action that we perform has five components behind it. The body provides the foundation for the action. The instruments comprise the five organs of sense and the five organs of action. The energy system of the body, the praana, provides the fuel needed to perform the action. The individual notion, the ego, provides the motive behind the action. The daivam, Ishvara, ensures that the universe supports the performance of the action.
 
To drive home this point, Shri Krishna adds that there is no action that is beyond the realm of these five factors. In other words, the five factors are the material cause as well as the efficient cause or intelligence behind an action. Since a robot can perform any task that it is programmed with, it is easy to understand that the five factors are the material cause of the action. But when we say that they are also the intelligence behind the action, it is a little difficult to swallow. Our true self, the eternal essence, has nothing whatsoever to do with the action. The mind generates thoughts and the body performs actions.
 
Now, another point is taken up in the shloka. It is the very same five factors that can perform an action in conformance with the universe and its laws, as well as action that goes against the universe and its laws, also termed as a sinful action. The way a person looks at the world, as well as the nature of his intelligence, determines whether he will perform an action lawfully or sinfully. The entire process of action is analyzed in detail later in the chapter. This overview of the factors behind an action is concluded here, setting us up for the most important teaching of the Gita, taken up next.

Bhagavad Gita Verse 33, Chapter 11

16 Friday Nov 2012

Posted by in 11.33, bhava, bhungakshva, chapter 11 verse 33, ete, eva, jitvaa, labhasva, mayaa, nihataaha, nimttamaatram, pooravam, raajyam, samriddham, savyasaachin, shatroon, tasmaat, tvam, uttishtha : arise yashaha

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tasmaattvamuttishtha yasho labhasva jitvaa shatroonbhungakshva raajyam samriddham |
mayaivaite nihataaha pooravameva nimttamaatram bhava savyasaachin || 33 ||
 
Therefore, you arise, obtain valour by conquering your enemies, and enjoy the prosperity of your kingdom. All these (warriors) have been previously killed by me, so you become just an instrument, O Savyasaachin.
 
tasmaat : therefore
tvam : you
uttishtha : arise
yashaha : valour
labhasva : obtain
jitvaa : by conquering
shatroon : enemies
bhungakshva : enjoy
raajyam : kingdom
samriddham : prosperous
mayaa : by me
eva : only
ete : these
nihataaha : killed
pooravam : previously
nimttamaatram : just an instrument
bhava : become
savyasaachin : O Savyasaachin
 
When we buy a ticket to any Bollywood blockbuster, we know that no matter what happens, the hero will save the heroine from the clutches of the villain. But even though the ending is no surprise to anyone, we still want to sit for over two hours in a movie theatre. Why is that? We enjoy the drama, the emotional ups and downs, the fight sequences, the songs and so on. We want the movie to entertain us. Just because we know the ending, we don’t stop watching movies.
 
Ishvara’s grand spectacle, his “leela”, works in similar ways. Shri Krishna had pre-planned the ending of the war, and had orchestrated the events in such a manner that it would result in the destruction of the Kauravaas. Knowing this, Arjuna would have liked very much to flee the war. Addressing Arjuna as Savyasaachin, one who could use both his hands in archery, Shri Krishna encouraged him to fight with all his might, defeat his enemies and enjoy the result of his actions. This is because Arjuna, like all of us, had a role to play in Ishvara’s grand play of the universe, his “leela”.
 
Here is the crux of karma yoga. If we fulfill our duties with a spirit of detachment, we align ourselves with Ishvara’s vision. We become a “nimitta” or an instrument of Ishvara. But if we assert our selfish desires and our will, we only entrap ourselves in the material world and set ourselves up for a painful existence. Furthermore, Shri Krishna, in his generosity, was more than happy to let Arjuna take credit for his work. In fact, he encouraged him to do so. And in the midst of all this, there is no favouritism. The Kauravaas were annihilated as a result of their actions, not because of Shri Krishna’s partiality towards the Pandavaas.
 
So now, who are the people who would be killed in the war? We shall see in the next shloka.

Bhagavad Gita Verse 27, Chapter 8

24 Tuesday Jul 2012

Posted by in 8.27, arjuna, bhava, chapter 8 verse 27, ete, jaanan, kaaleshu, kashchana, muhyati, na, paartha, sarveshu, srutee, tasmaat, yogayuktaha, yogee

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naite srutee paartha jaananyogee muhyati kashchana |
tasmaatsarveshu kaaleshu yogayukto bhavaarjuna || 27 ||
 
Knowing both these paths, any yogi is not deluded, O Paartha. Therefore, remain engaged in yoga at all times, O Arjuna.
 
na : not
ete : both
srutee : paths
paartha : O Paartha
jaanan : knower
yogee : yogi
muhyati : deluded
kashchana : any
tasmaat : therefore
sarveshu : at all
kaaleshu : times
yogayuktaha : engaged in yoga
bhava : remain
arjuna : O Arjuna
 
Shri Krishna starts to conclude the topic of the jeeva’s journey after death. He says that those who have knowledge of the fate of the jeeva after death is not deluded or misinformed. With this knowledge, we can change his behavior on earth in order to qualify for the right path after our death.
 
Of the two paths mentioned in this chapter, there was one that led to liberation. Shri Krishna advises us to follow the path of selfless action combined with single pointed devotion, in other words, karma yoga and bhakti yoga. This is indicated by the phrase “remain engaged in yoga” in this shloka.
 
All of this knowledge has already been explained to us. Karma yoga was the theme of the first six chapters, and bhakti yoga is the theme of chapters six through twelve. We have a choice. We can either read those chapters with an intellectual bent, or we can actually put the teachings to practice in our lives by remaining engaged in yoga “at all times”. The choice is up to us.
 
Shri Krishna summarizes and concludes this chapter in the next shloka.

Bhagavad Gita Verse 26, Chapter 8

23 Monday Jul 2012

Posted by in 8.26, aavartate, anaavrittim, anyayaa, chapter 8 verse 26, ekayaa, ete, gatee, hi, jagataha, mate, punaha, shaashvate, shuklakrishne, yaati

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shuklakrishne gatee hyote jagataha shaashvate mate |
ekayaa yaatyanaavrittimanyayaavartate punaha || 26 ||
 
For, bright and dark, both these paths have been known since eternity. By one, the traveller does not have to return, by the other, he has to return again.
 
shuklakrishne : bright and dark
gatee : paths
hi : for
ete : both these
jagataha : worldly
shaashvate : eternal
mate : have been known
ekayaa : one of these
yaati : traveller
anaavrittim : does not have to return
anyayaa : the other
aavartate : has to return
punaha : again
 
Shri Krishna spoke about two paths that the jeeva takes after death: the “bright” path that goes to the abode of Lord Brahma, and the “dark” path that goes to the abode of the moon. He now reaffirms the difference between these two paths by saying that those who travel by the bright path are liberated, whereas those who take the dark path are born again after spending time in the abode of the moon. He also states that these paths have been established since time immemorial.
 
These two paths take care of two categories of people. One category is those who perform good actions as well as single pointed devotion – they attain the abode of Lord Brahma. The other is those who only perform good actions – they attain heaven. But absent from this list are those who perform negative actions that harm others and themselves. What happens to them?
 
Shri Krishna has omitted the path of such people, probably because he assumes that one who is interested in following the path of karma yoga is putting forth effort to eliminate negative and destructive actions from his life. More information on the path taken by such people is provided in the Srimad Bhagavatam.
 
So then, what is the significance of these two paths to us? This is taken up next.

Bhagavad Gita Verse 30, Chapter 4

20 Monday Feb 2012

Posted by in 4.30, apare, api, chapter 4 verse 30, ete, juhvati, kalmashaaha, nityaahaaraaha, praanaan, praaneshu, sarve, yajnyavidaha, yajynakshapita

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apare niyataahaaraaha praanaanpraaneshu juhvati |
sarvepyete yajnyavido yajnyakshapitakalmashaaha || 30 ||

Others regulate their diet, offering the life force into the life force. All these (seekers) destroy sin through sacrifice, who are the knowers of sacrifice.

apare : others
niyataahaaraaha : regulate diet
praanaan-praaneshu :  life force into the life force
juhvati: offer
sarve : all
api : also
ete : these
yajnyavidaha : knowers of sacrifice
yajnyakshapita : destroy through sacrifice
kalmashaaha : sins

In an earlier shloka, Shri Krishna spoke about the yajnya of regulating the quality of sensory intake. In this shloka, he describes a yajnya where one not only controls the quality of sensory intake but also the quantity. Although this is applicable to all senses such as smell, taste, sight and so on, let us consider one which is the simplest to understand: taste. Dieting becomes a form of yajnya.

By controlling or regulating the intake of food, we can control our mind. Our body and mind is ultimately made up of the food we consume. Later in the seventeenth chapter, Shri Krishna describes different types of food. For now, let us consider three main types. Saatvic food is that which is conducive to mind, which creates harmony in our system. Raajasic food makes us more active. It is usually spicy to taste. Taamasic food makes us dull, sleepy and sometimes intoxicated as well. It is food that has lost all its nutritional value, and is usually stale. It is also known as junk food.

On a subtler level, food also acquires the characteristics of how it has been prepared. At some level, we can always tell whether the food we eat has been mass produced, or has been made with care and attention. That is why many serious students of meditation will usually prepare their own food.

So therefore, Shri Krishna says here that we can perform yajnya by restricting our sensory intake. Now, let’s look at the deeper meaning of this shloka. By regulating the intake of our senses, we reduce our dependence on the senses and in doing so, offer them senses back to the universe. In parallel, our life forces also do not need to work hard in order to digest and process all this sensory “food” that we consume. Therefore, we also offer our life force back to the universal or cosmic life force. In other words, we say “Here, please take these senses and life force back. It is your property to begin with. It is not mine.”