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Category Archives: hi

Bhagavad Gita Verse 27, Chapter 14

05 Tuesday Mar 2013

Posted by in 14.27, aham, aikaantikasya, amritasya, avyayasya, brahmanaha, chapter 14 verse 27, dharmasya, hi, pratishthaa, shaashvatasya, sukhasya

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brahmano hi pratishthaahamamritasyaavyayasya cha |
shaashvatasya cha dharmasya sukhasyaikaantikasya cha || 27 ||
 
For, I am the abode of brahman, the immortal, the imperishable, the eternal constitution, and of absolute joy.
 
brahmanaha : brahman
hi : for
pratishthaa : abode
aham : I am
amritasya : immortal
avyayasya : imperishable
cha : and
shaashvatasya : eternal
cha : and
dharmasya : constitution
sukhasya : of joy
aikaantikasya : absolute
cha : and
 
The thirteenth chapter of the Gita explained the topic of jnyaana yoga or the yoga of knowledge. One of the topics in that chapter was the description of nirguna brahman, which is the eternal essence in its purest state. Shri Krishna described the technique of mentally removing the upaadhis – the veiling of the organs, the senses and so on – to get to the eternal essence that is at the core all of us. One who attained this eternal essence through jnyaana yoga achieved liberation or moksha. Arjuna recollected this teaching, and a doubt arose in his mind. What was that doubt?
 
In the previous shloka of this chapter, Shri Krishna asserted that liberation would be attained by the one who has undivided devotion towards Ishvara. But in the previous chapter, Shri Krishna had said that the fruit of knowing the eternal essence in its purest state, nirguna brahman, also resulted in liberation. To address Arjuna’s doubt about the difference between the two approaches, Shri Krishna says here that he, as Ishvara, is the abode of the pure eternal essence, of nirguna brahman. In other words, undivided devotion to Ishvara results in the same outcome as does the yoga of knowledge. He also describes this pure eternal essence as immortal, imperishable, eternal and full of joy, just like he did in the thirteenth chapter. Furthermore, he says that the eternal essence is attained through the dharma or constitution of devotion and knowledge.
 
Shri Shankaraachaarya provides further nuances to this explanation in his commentary. He says that Prakriti or maaya is a power of nirguna brahman. Just like the strength of a strong person is inseparable from the person itself, maaya is inseparable from nirguna brahman. Therefore, it is nirguna brahman, with the power of maaya, that is speaking to Arjuna as Ishvara. This is the connection between nirguna brahman – brahman without maaya – and saguna brahman – brahman with maaya. Saguna brahman is the abode, and the power, of nirguna brahman. And the methods to attain brahman – devotion and knowledge – are two sides of the same coin. With this message, Shri Krishna concludes the fourteenth chapter.
 
om tatsatiti shreematbhagavatgitasupanishadsu brahmavidyaayaam yogashaastre shreekrishnaarjunsamvade gunatrayavibhaagayogo naama chaturdashodhyaayaha || 14 ||

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Bhagavad Gita Verse 28, Chapter 13

29 Tuesday Jan 2013

Posted by in 13.28, aatmaanam, aatmanaa, chapter 13 verse 28, eeshvaram, gatim, hi, hinasti, na, paraam, pashyan, samam, samavasthitam, sarvatra, tataha, yaati

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samam pashyanhi sarvatra samavasthitameeshvaram |
na hinastyaatmanaatmaanam tato yaati paraam gatim || 28 ||
 
For, he who sees Ishvara established equally everywhere, does not kill his self by his own self. That is why he attains the supreme state.
 
samam : equal
pashyan : he who sees
hi :for
sarvatra : everywhere
samavasthitam : established equally
eeshvaram : Ishvara
na : not
hinasti : kill
aatmanaa : his self
aatmaanam : by his own self
tataha : that is why
yaati : attains
paraam : supreme
gatim : state
 
Shri Krishna explains the result of developing an equanimous vision in this shloka. He says that one who sees Ishvara residing equally in everything and everyone, including himself, does not harm or kill his self by his own self. He says that we commit a kind of suicide whenever we do not focus on the imperishable and give too much importance to the perishable. We would very rarely get the urge to commit suicide. So how does this happen?
 
Whenever our body’s weight increases or decreases, we say “I am fat, I am thin”. Whenever our body falls ill and recovers, we say “I am sick, I am healthy”. Whenever our body is injured and healed, we say “I am injured, I am healed”. We taken on changes that happen to a mass of flesh and bones as our own changes. By repeatedly taking on this identification to the body due to ignorance of our true nature, we get stuck in an endless cycle of desire, action, birth and death. This entry into the cycle of birth and death is referred to as “killing of one’s self by one’s own self”.
 
Shri Krishna says that we need to develop samadarshanam, the vision of seeing the imperishable Ishvara in the perishable world. We need to stop identifying with the body, which is not ours to begin with. It belongs to the five elements that make up the universe, and will go back to them when it has run its course. We should identify with Ishvara who exists equally in us and in other beings. When we recognize that the Ishvara in us is the same Ishvara in everyone, we will attain the most supreme, the most pure state of Ishvara which is the state of brahman, the eternal essence. The instant we realize our identity with brahman, we attain liberation or moksha.
 
We have seen how to attach ourselves to Ishvara, how to identify ourselves with Ishvara in these shlokas. We also need to detach ourselves from Prakriti. We shall see how to do this in the next two shlokas.

Bhagavad Gita Verse 12, Chapter 12

21 Friday Dec 2012

Posted by in 12.12, abhyaasaat, anantaram, chapter 12 verse 12, dhyaanaat, dhyaanam, hi, jnyaanaat, jnyaanam, karmaphalatyaagaha, shantihi, shreyaha, tyaagaat, vishishyate

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shreyo hi jnyaanamabhyaasaanjnyaanaaddhyaanam vishishyate |
dhyaanaatkarmaphalatyaagastyaagaacchaantiranantaram || 12 ||
 
Knowledge is superior to practice, meditation is superior to knowledge, and renunciation of fruits of actions is superior to meditation, for peace immediately follows renunciation.
 
shreyaha : superior
hi : for
jnyaanam : knowledge
abhyaasaat : practice
jnyaanaat : knowledge
dhyaanam : meditation
vishishyate : superior
dhyaanaat : meditation
karmaphalatyaagaha : renunciation of fruits of action
tyaagaat : renunciation
shantihi : peace
anantaram : immeditately follows
 
The last four shlokas laid out a series of stages that enable us to access Ishvara based on our qualifications. They were laid out in descending order, addressing the most qualified to the least qualified. Jnyaana yoga was prescribed for those who have given up attachment to the body, abhyaasa yoga for those who can sit for meditation, bhakti yoga for those who can perform every action for Ishvara, and karma yoga for those who can dedicate the results of their actions to Ishvara.
 
Here, Shri Krishna provides a recap of those four shlokas as well as providing some additional insights into the nuances of each stage. He first says that knowledge is superior to practice. Here, practice refers to mere mechanical chanting of japas without the involvement of the mind or the intellect. Such inert practice will not lead us anywhere. Shri Krishna cautions us against jumping into meditative practice without the knowledge of what we are doing, how to do it, what is the goal and so on.
 
Next, he says that meditation is superior to knowledge. Here, the word meditation is used in the sense of a higher kind of knowledge, one that does not create a distinction between the knower and the known, one that is a direct, intuitive understanding of Ishvara. This higher kind of knowledge is superior than dry, academic knowledge gained through a cursory reading of the scriptures without the guidance of a guru, and without the perfect internalization of that knowledge through a pure mind and intellect. In this sense, meditation or higher knowledge is superior to purely academic knowledge.
 
Now to get to these two stages, we have to take stock of our qualifications. Shri Krishna knew that the majority of people would have a great sense of attachment to the body, as well as a large stock of selfish desires that prompt them to selfish actions. They need a technique that is appropriate for their qualifications, and that will bring them to a stage where they can eventually practice meditation. For such individuals, renunciation of the fruits of actions, or karma yoga, is superior than meditation. Only renunciation will bring short term peace through reduction of worry for the future, and long term peace by making us qualified for meditation.

Bhagavad Gita Verse 31, Chapter 11

14 Wednesday Nov 2012

Posted by in 11.31, aadyam, aakhyaahi, bhavaan, bhavantam, chapter 11 verse 31, devavara, hi, ichhaami, kaha, me, na, namaha astu, prajaanaami, praseeda, pravruttim, tava, te, ugraroopaha, vijnyaatum

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aakhyaa hi me ko bhavaanugraroopo namostute devavara praseeda |
vijnyaatumichhaami bhavantamaadyam na hi prajaanaami tava pravruttim || 31 ||
 
Please reveal who you are, with such a fierce form. I bow to you, O best among deities, be gracious. I wish to know you, O ancient being, for I do not understand your purpose.
 
aakhyaahi : please reveal
me : to me
kaha : who
bhavaan : you
ugraroopaha : fierce form
namaha astu : I bow
te : to you
devavara : O best among deities
praseeda : be gracious
vijnyaatum : to know
ichhaami : I wish
bhavantam : you
aadyam : ancient being
na : not
hi : for
prajaanaami : do I understand
tava : your
pravruttim : purpose
 
In the seventh book or canto of the Srimad Bhaagavatam, Lord Vishnu incarnates as the Lion Man Narasimha to slay Hiranyakashipu, the king of the demons. He then proceeds to destroy Hiranyakashipu’s army. But his anger is not appeased even after doing so. Extremely scared and worried, the heavenly deities send Prahalaada, Lord Vishnu’s devotee, to talk to Narasimha. He first praises Lord Vishnu, after which he asks him several questions. Appeasement, followed by humble questioning, is the best way to pacify an angry person, which is what Arjuna did to the fearful cosmic form of Ishvara in this shloka.
 
In the course of just a few moments, Shri Krishna transformed from his human form, to a gigantic cosmic form that was pleasing, then to another cosmic form that was extremely scary. Arjuna requested him to reveal who he was at this moment, and what was his mission and purpose for destroying everything. Even in his request there was humility and surrender, because Arjuna asked for the Lord’s grace, knowing fully well that he was the “Aadyam”, the original primal being of this universe.
 
The word “Aadyam” is used by Sant Jnyaneshwar in the first stanza of his commentary on the Gita known as the Jnyaaneshwari : “Om Namoji Aadya”, meaning “my salutations to that primal being”. This word is extremely significant in the context of this shloka. For someone or something to take on the responsibility of destruction, it has to be present before and after creation. It also has to be beyond all names and forms, because it is names and forms that are created and destroyed. So when the entire universe is dissolved, the same original being creates, sustains and destroys the universe again.

Bhagavad Gita Verse 24, Chapter 11

07 Wednesday Nov 2012

Posted by in 11.24, aananam, anekavarnam, antaraatmaa, chapter 11 verse 24 cha : and vishnoho, deeptam, deeptavishaalanetram, dhritim, drishtvaa, hi, na, nabhahasprisham, pravyathita, shamam, tvaam, vindaami, vyaatta

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nabhahasprisham deeptamanekavarnam vyaattaananam deeptavishaalanetram |
drishtvaa hi tvaam pravyathitaantaraatmaa dhritim na vindaami shamam cha vishno || 24 ||
 
Seeing you touching the sky, glowing with several colours, with gaping mouths and large blazing eyes, my mind is scared. I have neither courage nor serenity, O Vishnu.
 
nabhahasprisham : touching the sky
deeptam : glowing
anekavarnam : several colours
vyaatta : gaping
aananam : mouths
deeptavishaalanetram : large blazing eyes
drishtvaa : seeing
hi : for
tvaam : you
pravyathita : scared
antaraatmaa : mind
dhritim : courage
na : no
vindaami : I have
shamam : serenity
cha : and
vishnoho : O Vishnu
 
Arjuna describes just how gigantic the cosmic form looked. He says that it “touched the sky”. Its size, combined with the horrible imagery that he saw, created a sight that was scarier than anything we can imagine. Arjuna says that it had an infinite number of colours, indicating the potential to create all kinds of names and forms. Furthermore, it had an infinite number of mouths wide open with fangs, as well as gigantic fiery eyes.
 
This “raudra roopa” or angry form of Ishvara had quite an impact on Arjuna. He admitted to Shri Krishna that he had lost his courage. For one of the world’s foremost warriors that considers courage paramount to say such a thing indicates that this cosmic form must really have been something beyond the realm of our imagination.
 
Arjuna also admitted that he had lost all his serenity. In the second chapter, Shri Krishna mentioned that a “sthita-prajnya” or one who is established in the eternal essence has three key qualities: holistic vision, serenity of mind, and unattached living. Arjuna was a tranquil person by nature, but this manifestation of the cosmic form has the effect of destabilizing him.
 
From our perspective, even if we never see this terrible form, there are several instances in our life when we experience situations that make us lose our will to fight, and also take our serenity away. This shloka urges to recognize Ishvara’s handiwork behind even those situations that make us lose faith in him, and to constantly remind ourselves that every unfortunate circumstance is a means for our self-purification.
 
Even though Arjuna wanted Shri Krishna to end displaying this cosmic form, there was more to come as we shall see next.

Bhagavad Gita Verse 20, Chapter 11

03 Saturday Nov 2012

Posted by in 11.20, adbhutam, agram, antaram, chapter 11 verse 20, dishashcha, drashtvaa, dyaavaaprathivyoho, ekena, hi, idam, lokatrayam, mahaatman, pravyathitam, roopam, sarvaahaa, tava, tvayaa, vyaaptam

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dyaavaaprathivyoridamantaram hi vyaaptam tvayaikena dishashcha sarvaahaa |
drashtvaadbhutam roopamagram tavedam lokatrayam pravyathitam mahaatman || 20 ||
 
This distance between heaven, earth is and all directions is pervaded only by you alone. Having seen this, your fascinating and terrible form, the three worlds are afraid, O great one.
 
dyaavaaprathivyoho : heaven and earth
idam : this
antaram : distance
hi : only
vyaaptam : pervaded
tvayaa : by you
ekena : one
dishashcha : directions
sarvaahaa : all
drashtvaa : having seen
adbhutam : fascinating
roopam : form
agram : terrible
tava : your
idam : this
lokatrayam : three worlds
pravyathitam : afraid
mahaatman : O great one
 
Nowadays, computers can be trained to recognize objects and faces. They do this by first taking a snapshot of a scene, and then differentiating between what is space is what is not. If they can do this differentiation correctly, they can compare the outlines of the “not-space” with outlines of familiar objects to arrive at a conclusion such as “this is a box” and so on.
 
Our eyes work in pretty much the same way. Whenever they see space, they do three things. First, they separate whatever they see as not-space and call those things “objects”. Next, they send those objects to the mind which uses its memory to say “this is a box and a key”. But in addition to recognizing objects, the mind also automatically adds another thought. Since the box and key are separated by space, they are far away from me and therefore not a part of me.
 
Our minds are conditioned to believe that Ishvara is sitting somewhere far away. He is separated from us by space, by distance. But when Arjuna saw the cosmic form, he realized that space is not different from Ishvara. In fact, Shri Krishna himself said that space is part of his nature in the seventh chapter. Ishvara is not separate and far away from us, he is with us all the time. In fact, he only exists, “ekena”, all alone, by himself. We are not different from him. This is the main point of this shloka. Only by constantly remembering the cosmic form will we truly understand this message.
 
Now, Ishvara’s ugra roopa, his terrible form, slowly replaces his saumya roopa, his pleasant for. For every pleasant experience in the world, there has to be a corresponding unpleasant experience as well. Once you label something as “good”, there will be something “bad” by default. Seeing this frightful form of Ishvara, with fire coming out of all his mouths, all the three worlds were beginning to worry.

Bhagavad Gita Verse 2, Chapter 11

16 Tuesday Oct 2012

Posted by in 11.2, api, avyayam, bhavaapyayau, bhootaanaam, cha, chapter 11 verse 2, hi, kamalapatraaksha, maahaatmyam, mayaa, shrutau, tvattaha, vistarashaha

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bhavaapyayau hi bhootaanaam shrutau vistarasho mayaa |
tvattaha kamalapatraaksha maahaatmyamapi chaavyayam || 2 ||
 
For, I have heard about the creation and dissolution of all beings, elaborately, from you O lotus-eyed one, and also about your imperishable glory.
 
bhavaapyayau : creation and dissolution
hi : for
bhootaanaam : all beings
shrutau : have heard
vistarashaha : elaborately
mayaa : I have
tvattaha : from you
kamalapatraaksha : O lotus-eyed
maahaatmyam : glory
api : also
cha : and
avyayam : imperishable
 
Arjuna, ever the good student, uses this shloka to summarize Shri Krishna’s teaching. He acknowledges that he has understood the essence of the teaching, which asserts Ishvara as the creator, maintainer and dissolution of the entire universe. In other words, there is no other cause of the universe besides Ishvara. He is both the raw material and the intelligence behind the universe. This “mahaatmyam” or glory was further reinforced in Arjuna’s mind by hearing the divine expressions of Ishvara from Shri Krishna.
 
However, by addressing Shri Krishna as “lotus-eyed”, Arjuna also reveals his understanding of another aspect of Ishvara. Like the lotus that does not get affected by the attributes of its pond, Ishvara does not get personally involved in the workings of the universe. He is impartial to everyone in the granting of results, liberation and bondage. He remains as the “avyayam” or imperishable foundation upon which the mechanical Prakriti projects the multitude of names and forms.
 
Now, there is a hint of dissatisfaction expressed by Arjuna in this shloka. Even though he has understood the teaching from Ishvara himself, resolved his doubts, and also learnt the techniques of karma yoga and dhyana yoga or meditation, he needs one more thing. What is that? He divulges it in the next shloka.

Bhagavad Gita Verse 19, Chapter 10

19 Wednesday Sep 2012

Posted by in 10.19, aatma, antaha, asti, chapter 10 verse 19, divyaahaa, hanta, hi, kathayishyaami, kurushreshtha, me, na, praadhaanyataha, te, vibhootayaha, vistarasya

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Shree Bhagavaan uvaacha:
hanta te kathayishyaami divyaa hyaatmavibhootayaha |
praadhaanyataha kurushreshtha naastyanto vistarasya me || 19 ||
 
Shree Bhagavaan said:
Of course. I will tell you my most significant divine expressions, O best of the Kurus. For there is no end to the extent (of my expressions).
 
hanta : Of course
te : you
kathayishyaami : I will tell
divyaahaa : divine
hi : for
aatma : my
vibhootayaha : expressions
praadhaanyataha : significant
kurushreshtha : O best of the Kurus
na : no
asti : is
antaha : end
vistarasya : extent
me : my
 
So far, Arjuna expressed interest and enthusiasm for hearing Ishvara’s manifestations and expressions in detail. Shri Krishna, delighted with Arjuna’s request, replied by saying “hanta”. The word hanta has three meanings. It is used to express excitement, wonder or dejection. In this context, Shri Krishna was happy and eager to speak about Ishvara’s glories, so the meaning here is with regards to excitement.
 
Let us go back to our electricity example. There are thousands upon thousands of objects that use electricity. It is impossible to enumerate all of them. But it is possible to list those objects that are mighty, powerful, or have the capacity to elicit wonder and awe. Similarly, Shri Krishna admitted that though it would not be possible to list all of Ishvara’s glories and expressions because they are infinite. However, he would be able to list the most significant ones.
 
As we go through the list of Ishvara’s expressions in the upcoming shlokas, we may tend to get carried away by the richness of the stories, the mythology, the history and so on. While that is good and has its place, let us not forget the main point, which is to keep our mind established in the thought that “Ishvara is in everything”.

Bhagavad Gita Verse 16, Chapter 10

16 Sunday Sep 2012

Posted by in 10.16, aatma, arhasi, asheshena, chapter 10 verse 16, divyaahaa, hi, imaan, lokaan, tishthasi, tvam, vaktum, vibhootayaha, vibhootibhihi, vyaapya, yaabhihi

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vaktumarhasyasheshena divyaa hyaatmavibhootayaha |
yaabhirvibhootibhirlokaanimaanstvam vyaapya tishthasi || 16 ||
 
Only you are capable of describing your divine expressions in totality. You are established in the universes by pervading them with these expressions.
 
vaktum : describing
arhasi : you are capable
asheshena : in totality
divyaahaa : divine
hi : only
aatma : your
vibhootayaha : expressions
yaabhihi : which
vibhootibhihi : by expressions
lokaan : universes
imaan : these
tvam : you
vyaapya : by pervading
tishthasi : established
 
Arjuna, eager to know the true nature of Ishvara, now understood that Ishvara is not some third party that creates and sustains the universe by standing outside of it. To that end, he acknowledges that Ishvara is part and parcel of the universe by saying that Ishvara has established himself by pervading the entire universe with his manifestations and expressions. It is like saying that the Internet, by pervading our every activity, has established itself in our
life.
 
With this realization, Arjuna begins to request Shri Krishna to give him a detailed understanding of Ishvara’s expressions. Since Ishvara is the origin, the first cause, only Ishvara in the form of Shri Krishna is capable or competent to reveal his true nature to Arjuna.
 
For example, only a really old person who was alive during the Indian freedom struggle can reveal details to us that we may never hear about or read about anywhere else. Similarly, only Ishvara can reveal his divine opulence and glories. It is said that the Vedas, also known as “shruti”, are the mouthpiece of Ishvara. The Gita has been derived from the Vedas.
 
Arjuna, having praised Ishvara, now begins asking his question in the next shloka.

Bhagavad Gita Verse 14, Chapter 10

14 Friday Sep 2012

Posted by in 10.14, bhagavan, chapter 10 verse 14, daanavaahaa, devaaha, etat, hi, keshava, maam, manye, na, ritam, sarvam, te, vadasi, viduhu, vyaktim, yat

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sarvametadritam manye yanmaam vadasi keshava |
na hi te bhagavanvyaktim vidurdevaa na daanavaahaa || 14 ||
 
What you are speaking to me, O Keshava, I acknowledge all this to be true. For O Lord, neither the deities nor the demons know your manifestation.
 
sarvam : all
etat : this
ritam : truth
manye : acknowledge
yat : whatever
maam : to me
vadasi : speak
keshava : O Keshava
na : neither
hi : for
te : to you
bhagavan : O Lord
vyaktim : manifestation
viduhu : know
devaaha : deities
na : nor
daanavaahaa : demons
 
Since the start of the Gita, we have seen Arjuna speak whenever he has a doubt or needs further clarification. With this shloka, Arjuna acknowledges that he has completely understood the true nature of Ishvara since the knowledge is coming from the source, from Ishvara himself.
 
It is interesting to note the use of the name “Keshava” to refer to Shri Krishna. “Ka” represents Lord Brahma and “Isha” represents Lord Shiva. So Keshava is the one who harmonizes the powers of creation and destruction. In other words, Ishvara creates, sustains and dissolves the universe of names and forms.
 
Since Ishvara is the origin of everything, Arjuna says that no deity, human or demon can claim to know Ishvara in totality because Ishvara came before any of them. Another interpretation of this statement is that no sense organ such as the eye or ear can claim to know Ishvara. Unlike worldly knowledge about objects, the knowledge of Ishvara can only be known as a subject. Tulsidas says this poetically in the Tulsi Ramayana : “Jaanat tumahi tumahi hui jaayi”. One who knows you becomes you. All sense of individuality, the sense of I, the subject, goes away when one merges into Ishvara.
 
So then, if no deity, human or demon can know Ishvara, who can? Arjuna gives the answer in the next shloka.