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Category Archives: idaaneem

Bhagavad Gita Verse 36, Chapter 18

24 Monday Jun 2013

Posted by in 18.36, abhyaasaat, bharatarshabha, chapter 18 verse 36, duhkhaantam, idaaneem, nigachhati, ramate, shrunu, sukham, trividham, yatra

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sukham tvidaaneem trividham shrunu me bharatarshabha |
abhyaasaadramate yatra duhkhaantam cha nigachhati || 36 ||
 
Now, listen also to the three types of joy from me, O foremost among Bharatas, in which one enjoys its practice and attains the end of sorrow.
 
sukham : joy
tu : also
idaaneem : now
trividham : three types
shrunu : listen
me : from me
bharatarshabha : O foremost among Bharatas
abhyaasaat : practice
ramate : enjoys
yatra : in which
duhkhaantam : end of sorrow
cha : and
nigachhati : attains
 
At the end of the day, the end goal of any endeavour or action is to eliminate some type of sorrow, whether it is in the short term to remove hunger, or it is in the long term to prevent financial instability in our family. The lifecycle of an action begins with Vaasanaas. These Vaasanaas or deep rooted impressions create thoughts, some of these thoughts become desires, and consequently, desires become actions. When the action is complete and the target of the action is attained, the desire subsides, and the mind is free of desires for a split second. This stillness of the mind results in joy.
 
Shri Krishna says that even this joy obtained as the result of an action is in the realm of Prakrirti. Any by product of an action is in the realm of Prakriti since actions themselves are in Prakriti. So therefore, this joy can also be classified into three types, which are saattvic, raajasic and taamasic. This also mean that the type of joy obtained is closely related to the knowledge, doer and action behind obtaining that joy. A taamasic action will not result in saattvic joy.
 
Shri Krishna also adds that the complete end of sorrow is only obtained through saattvic joy. This is because the other two types of joy, raajasic and taamasic, are mixed and impure respectively. They either have a tinge of sattva, or none at all. Furthermore, saattvic joy is such that having tasted it even a little bit, one becomes so attracted to it that one delights in performing actions that result in sattvic joy. That is why, saattvic joy is described in detail in the next shloka.

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Bhagavad Gita Verse 51, Chapter 11

04 Tuesday Dec 2012

Posted by in 11.51, asmi, chapter 11 verse 51, drishtvaa, gataha, idaaneem, idam, janaardana, maanusham, prakritim, roopam, sachetaahaa, samvrittaha, saumyam, tava

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Arjuna uvaacha:
drishtvedam maanusham roopam tava saumyam janaardana |
idaaneemasmi samvrittaha sachetaahaa prakritim gataha || 51 ||
 
Arjuna said:
Seeing this, your pleasant human form, O Janaardana, I have now regained my composure, and attained my true nature.
 
drishtvaa : seeing
idam : this
maanusham : human
roopam : form
tava : your
saumyam : pleasant
janaardana : O Janaardana
idaaneem : at this moment
asmi : I have
samvrittaha : become
sachetaahaa : composed
prakritim : my true nature
gataha : attained
 
The pleasing form of Shri Krishna is glorified in the Srimad Bhaagavatam repeatedly. The cowherdesses of Vrindaavan known as the gopis, elaborately praise this form in the tenth canto of the Bhaagavatam. They say: “Your beauty makes all three worlds auspicious. Even the cows, birds, trees and deer are enthralled when they see your beautiful form.” Arjuna, seeing the human form of Shri Krishna, regained his natural state, free from the fear and bewilderment resulting from the cosmic form.
 
We have come across the meaning of the term “Janaardana” earlier. “Arda” means one who moves, or makes others move. Jana means people, and therefore Janaardana means one who moves people to heaven or hell, in other words, dispenses justice to evildoers. Another meaning of Janaardana is one whom people ask for prosperity and well being. By addressing Shri Krishna as Janaardana, a term he used to address Shri Krishna prior to knowing that he was Ishvara, Arjuna recalled the glory of his human form.
 
So far, we saw Arjuna request Shri Krishna for the cosmic form, Arjuna’s description of the cosmic form and his subsequent reaction to it, followed by a request to revert back to the human form. Now, Shri Krishna summarizes the teaching of this chapter in the the four shlokas that follow.