Category Archives: iti

Bhagavad Gita Verse 4, Chapter 7

29 Tuesday May 2012

Posted by in 7.4, aapaha, ahankaaraha, analaha, ashtadhaa, bhinnaa, bhoomihi, buddhihi, cha, chapter 7 verse 4, eva, iti, iyam, kham, manaha, me, prakritihi, vayuhu

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bhoomiraaponalo vayuhu kham mano buddhireva cha |
ahankaara iteeyam me bhinnaa prakritirashtadhaa || 4 ||
 
Earth, water, fire, wind and space, along with mind, ego and intellect, in this manner, this is my eight-fold differentiated nature.
 
bhoomihi : earth
aapaha : water
analaha : fire
vayuhu : wind
kham : space
manaha : mind
buddhihi : intellect
eva : along with
cha : and
ahankaaraha : ego
iti : in this manner
iyam : this
me : my
bhinnaa : differentiated
prakritihi : nature
ashtadhaa : eight-fold
 
Shri Krishna, having promised Arjuna that he will reveal his true essence, begins to do so in this shloka. He says that five primordial elements, as well as mind, ego and intellect, comprise his prakriti or nature.
 
Earth, water, fire, wind and space here do not mean tangible physical elements that we can perceive through our senses. They refer to the qualities of the physical elements. For example, water here refers to the quality of liquids that enable them to flow. Fire refers to the quality of a flame to generate light and heat. When these elements combine with each other, they have the potential to create every object in this universe. In other words, Shri Krishna says that the building blocks of the universe are nothing but his manifestation.
 
What is the implication here? For many of us that have a set image of Ishvara as a certain deity, this is a whole new way of understanding. It means that Ishvara is within our grasp 24 hours a day, seven days a week. All of the objects, situations and people that we interact with are made up of these elements.
 
This means that if we realize that everything comes from Ishvara, then we should not have room for any negative emotions such as jealousy, anger etc. Why? When we know that everything is created and owned by Ishvara, we do not get agitated if our neighbour buys a bigger car or gets a better job. We see everything as ultimately belonging to Ishvara, so it does not matter who temporarily claims it as his or hers.
 
Now, having discussed the five elements, let us take up the other three through an illustration. In the morning, just before we are about to wake up, our mind is in an unmanifest state. We are not aware of anything. As we begin to get up, the first thought that comes to mind is subject awareness, i.e. “I am so-and-so”. Soon after, we begin thinking that “I am so-and-so in this bedroom and it is 7 am now”. The mind goes from unmanifest, to the ego (I am), to awareness of objects.
 
The creation of the universe per the Saamkhya school of philosphy follows these three stages as well. The universe originally lies in an unmanifest state. The first manifestation or transformation in this state is the ego-principle, which is also known as self-assertion or the “I-principle”. It creates the notion of the subject and object, or of the experiencer and experienced. Finally, this ego-principle learns how to manifest itself in terms of objects, which is known as the cosmic mind. These three states – unmanifest, ego-principle and cosmic mind are denoted in the shloka as mind, ego and intellect.
 
The cosmic mind then begins to manifest itself from the most intangible elements to the most tangible ones, step by step. The first element produced is space, which is invisible. Next is air, which we cannot see but can infer from its effects. Next is fire, which we can see but not touch. This is followed by water, which we can see and touch. Finally, earth is produced which is the most tangible element of all. If you reverse the order of elements given in this shloka, it exactly follows the doctrine of creation in Saamkhya.
 
So, if we take all of these 8 factors into account, we realize that all the material aspects of the universe is Ishvara. Ishvara has not created this world like a sculptor creates statues out of clay. He has created the world out of himself. It is like the spider that creates the web out of himself, like the Mundaka Upanishad says.
 
The entire world of experience is Ishvara. But what about the experiencer himself? This is taken up in the next shloka.

Bhagavad Gita Verse 36, Chapter 6

13 Sunday May 2012

Posted by in asaiyataatmanaa, avaaptum, chapter 6 verse 36, dushpraapa, iti, matihi, me, shakyaha, tu, upaayataha, vashayaatmanaa, yatataa, yogaha

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asaiyataatmanaa yogo dushpraapa iti me matihi |
vashayaatmanaa tu yatataa shakyovaaptumupaayataha || 36 ||
 
Yoga is inaccessible for one with an uncontrolled mind, this is my opinion. But, for one with a controlled mind who strives intelligently, it is possible to attain.
 
asaiyataatmanaa : one with uncontrolled mind
yogaha : yoga
dushpraapa : inaccessible
iti : this
me : my
matihi : opinion
vashayaatmanaa : one with controlled mind
tu : but
yatataa: strive
shakyaha : possible
avaaptum : to attain
upaayataha : intelligently
 
Previously, Shri Krishna spoke about the importance of disciplined practice and dispassion in controlling the mind. In order to emphasize this point, he says that a person who is not in control of his mind cannot ever attain the state of the meditator. Moreover, he advises Arjuna to put forth tons of effort, but do so dexterously and intelligently. Note that he does not issue any edict, he says that this is his opinion, take it or leave it.
 
Let us first look at the notion of meditation with an uncontrolled mind. Pursuing meditation without first controlling the mind could prove harmful, just like trying to tame a wild elephant by directly mounting it is physically harmful. The wildness of the mind is caused by hordes of desires living in the mind. We may know our conscious desires, but we have no idea of all kinds of desires that are lurking within our subconscious mind, and how powerful they are.
 
Many meditators think that they have conquered their minds within a few days, and lull themselves into a false sense of accomplishment. Some others get rid of all their material possessions and retire to an ashram. In both cases , they are brought back to reality when one of those desires rears its ugly head and completely overpowers the meditator.
 
Now, that is exactly why Shri Krishna recommends that our spiritual practice should be practiced intelligently. He uses the word “upaayataha” which is derived from the word “upaaya” meaning solution. It means that spiritual practice requires us to become “solution-oriented” or analytical in our approach. It requires us to focus and pay attention and be aware of each and every desire that lurks in our mind, just like a scientist conducts research in a lab. Simply abandoning all material objects may seem like dispassion, but it will not rid us of latent desires.
 
With this statement, Shri Krishna answered Arjuna’s question around the difficulty of controlling the mind. Arjuna asks Shri Krishna another question in the next shloka.
 

Bhagavad Gita Verse 18, Chapter 6

20 Friday Apr 2012

Posted by in aatmani, avatishyate, chapter 6 verse 18, chittam, eva, iti, nihspruhaha, sarvakaamebhyo, tadaa, uchyate, viniyatam, yada, yuktaha

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yada viniyatam chittamaatmanyevaavatishyate |
nihspruhaha sarvakaamebhyo yukta ityuchyate tadaa || 18 ||
 
When the controlled mind, indifferent towards all objects, is established only in the self, then such a person is called a yogi.
 
yada : when
viniyatam : controlled
chittam : mind
aatmani : in the self
eva : only
avatishyate : is established
nihspruhaha : indifferent towards
sarvakaamebhyo : all objects
yuktaha : that yogi
iti : in this manner
uchyate : is called
tadaa : at that time
 
In this key shloka within the sixth chapter, Shri Krishna gives us a way to evaluate ourselves with regards to attaining perfection in meditation. He says that only when one can establish the mind in the self, and not in material objects of the world, is one fit to be called a meditator. There is a lot of depth and meaning in this shloka. The next few shlokas go deeper into its meaning.
 
For most of us, it is the thoughts about the material world that become the major obstacle in meditation. These thoughts are generated by vaasanaas, which are latent desires and cravings. When we experience or entertain materials object in the mind, we create subtle impressions or vaasanaas in our mind, like a camera, that “this object/person/situation is good”. The mind then regurgitates these impressions in the form of thoughts. The part of the mind that stores these impressions is also known as the “chitta”.
 
A desire is a thought that says “I have not experienced something, I want to experience it”. A craving is a thought that says “I already had a good experience, but I want it to experience it again”. It is these 2 types of thoughts that do not allow us to sit down in meditation, because they take the mind outward. Depending on the proclivities of our sense organs, impressions are recorded deeply or superficially. Stronger impressions generate stronger thoughts, pulling the mind outward forcefully.
 
Shri Krishna says that when the mind has gone beyond generating desires and cravings, only then does proper meditation happen. When the mind gets established in the self, at that time, this person is considered as perfected, integrated and established in meditation. He is fit to be called a yogi. It will only happen with a very well firmly controlled mind, which is pure and free from all kinds of cravings and desires.
 
Next, let us examine the question of where should the mind be established once it has stopped turning outward. Shri Krishna says that the mind should get established in the aatmaa or the self. But, in an earlier shloka, he had asked us to meditate on his form. What does this mean?
 
Shri Krishna says that there is no difference. He is our self. In fact, he is the self of all beings. This is the great revelation of the scriptures. If we choose to meditate on his form, that is fine. If we choose to meditate on the formless brahman, the eternal essence, that is fine too. It is usually easier to meditate on the form for beginner seekers. But it is extremely important that we have extreme regard and love towards the Ishta Devata, the form of Ishvara that we chose to meditate on. It could be Vitthala, Rama, Krishna – any deity. Meditation is not a mechanical activity, it needs uncompromising support from the body, mind and intellect. If the mind does not take pleasure in meditation, it will not happen.
 
Furthermore, the mind will settle in the self only when we make meditation our top priority. In other words, all other activities in the world should take lower priority. Otherwise, they will show up in meditation. Our job is to do just that. The mind will settle in the self automatically once we do so. It is like a youngster in the house trying to study for an exam while the TV, internet and music system are on. His attention will never go to studying because it is being dragged in several directions. He needs to first switch all the other things off.
 
Next, Shri Krishna explains the state of a perfect meditator through an illustration.

Bhagavad Gita Verse 8, Chapter 6

10 Tuesday Apr 2012

Posted by in 6.8, ashma, chapter 6 verse 8, iti, jnaana, kaanchanaha, kutasthaha, loshta, sama, triptaatmaa, uchyate, vignyaana, vijitendriyaha, yogi, yuktaha

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jnaanavignyaanatriptaatmaa kutastho vijitendriyaha |
yukta ityuchyate yogi samaloshtaashmakaanchanaha || 6 ||

One whose self is content with knowledge and wisdom, who is steady like an anvil, who has conquered the senses; such a person called an established yogi; to him, a lump of clay, a stone and gold are same.

jnaana : knowledge
vignyaana : wisdom
triptaatmaa : one whose self is content
kutasthaha : who is (steady) like an anvil
vijitendriyaha : who has conquered the senses
yuktaha : established
iti : such a
uchyate : is called
yogi : yogi
sama : same
loshta : lump of mud
ashma : stone
kaanchanaha : gold

Shri Krishna continues the explanation on the outlook of a realized meditator. In this shloka, he speaks about how such a person responds to objects. This person’s nature is complete and content with knowledge and wisdom, he has no need for anything else. This contentment and the mastery over senses gives him the quality of steadfastness. He is like an anvil in that regard. He sees sameness in a lump of clay, a stone and gold, such is his vision.

First let us look at what is meant by knowledge and wisdom. Knowledge is that which is gained externally through study of texts. But wisdom comes only when this knowledge has been internalized, and when we can see its application in our life. If someone tells us that exercise is good, then it is knowledge. But if we also come to that conclusion and start exercising, it becomes wisdom. It is like a math problem, we have to work out the answer for ourselves.

Similarly, when we hear that our self is beyond the body, mind and intellect, it is knowledge. But if our body gets a disease, but we think that “I have fallen sick, not my body”, it means that our knowledge has not translated into wisdom. Once I gain wisdom, I do not get disturbed by any more diseases. The combination of knowledge and wisdom brings me to the realization that I am complete, and hence I do not get affected by what happens to the body.

Next, Shri Krishna says that this person is steady like an anvil. A favourable object does not cause excitement in him, and an unfavourable object does not cause any agitation in him. Is it because he has become like a stone? No, it is because he is content with himself. He does not need to rush out into the world of objects to fulfill himself. He knows that desire and hatred are components of sense organs, as we saw in earlier chapters. So when he knows that desire and hatred is not his, and the reactions is not his, then he remains undisturbed.

Shri Krishna then mentions that such a person has full control over mind and senses. This point repeated countless times because it is the most important thing to do for a seeker, but also the most difficult. Even if we hear it several times it does not sink in. So, such a person becomes steady like an anvil because he remains absolutely steady in his own self. He completely controls his senses, they do not move without permission. There is no restlessness in the body.

What is the vision of this person towards object? He sees sameness in gold, clay and stone. Now he is not foolish. He knows that each of these has value in life, but he does not give them undue importance. He has a rational and practical assessment of each object’s value in the grand scheme of things, but does not super-impose his values on them. These objects fail to attract and excite his mind.

So therefore, such a person is “yuktaha” or completely established in meditation. He has nothing further to do when it comes to meditation.

Bhagavad Gita Verse 2, Chapter 6

04 Wednesday Apr 2012

Posted by in 6.2, asannyasta, bhavati, chapter 6 verse 2, hi, iti, kashchana, na, paandava, praahuhu, sanyaasam, tam, viddhi, yam, yogam, yogi

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yam sannyaasamiti praahuryogam tam viddhi paandava |
na hyasannyastasankalpo yogi bhavati kashchana | |2||

In this manner, that which is called renunciation, know that to be the same as yoga, O Paandava. For without renunciation of desires, one cannot become a yogi.

yam : that which
sannyaasam : renunciation
iti : in this manner
praahuhu : call
yogam : yoga
tam : that same thing
viddhi : know that
paandava : O Paandava
na : not
hi : for
asannyasta : without renouncing
sankalpo : desires
yogi : yogi
bhavati : become
kashchana : cannot|

Shri Krishna further elaborates on the definition of a sannyaasi or a monk in this shlokla. He says that the karmayogi and sannyaasi are, at their core, one and the same. One need not renounce the world in order to become a dhyaana yogi or a meditator. All one needs to do is to follow the path of karmayoga diligently. Only when the tendency to create new desires or sankalpa goes away can one become a meditator.

How can the action-oriented karmayogi and the actionless-oriented monk be the same? Let us investigate. It is only when the mind of the seeker is free of sankalpa does he become ready for meditation. Meditation can occur only when the mind is tranquil. Tranquility only occurs when the mind is rid of all desires. Now the question arises that how do we know whether such tranquility exists? Have we experienced it? Yes we have. Once we finally get an object that we were craving for a long time, our mind experiences tranquility for a fraction of a second. This is caused due to a temporary cessation of desires, and ends when new desires start agitating the mind again.

If one has reached an advanced stage in the spiritual journey where desires have gone down to a minimum, one becomes actionless automatically. We saw this in the fifth chapter. But if one still harbours desires, karmayoga is the means to slowly diminish desires through renouncing the results of action. So what needs to be renounced is attachment to results of action, not action itself. This recurring message drives home the point that action-orientation and actionless-orientation are the same, as long as the attachment to results is renounced. They both have the same effect: tranquility of mind.

Bhagavad Gita Verse 16, Chapter 4

06 Monday Feb 2012

Posted by in 4.16, akarma, ashubhaat, atra, chapter 4 verse 16, iti, jnyaatvaa, karma, kavayaha, kim, mohitaaha, mokshyase, pravakshyaami, tat, te, yat

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kim karma kimakarmeti kavayopatra mohitaaha |
tatte karma pravakshyaami yajnyaatvaa mokshyaseshubhaat || 16 ||

What is action and what is inaction? Seers are deluded in this regard. To you, I will explain that action, by knowing which you will gain liberation from this inauspicious (nature of samsaara).

kim : what is
karma : action
kim : what is
akarma : inaction
iti : this
kavayaha : seers
atra : in this regard
mohitaaha: are deluded
tat : that
te : you
karma : action
pravakshyaami : explain
yat : that which
jnyaatvaa : knowing
mokshyase : gain liberation
ashubhaat : from this inauspicious

As we continue to move forward in the Gita, we comes across milestones where Shri Krishna takes us from one level of understanding to a more advanced level. With this shloka, Shri Krishna alerts us that the upcoming shlokas will give us a much deeper understanding of the topic of karma or action.

Let us recap what we have learned so far about action and inaction. Action or karma as defined by Shri Krishna is any activity performed with a selfish motive. Inaction or akarma is defined as any activity performed in a selfless manner. In other words, with a yajnya spirit. It is important to revise these definitions because Shri Krishna says that even intelligent people very easily get confused by this terminology, since action typically means any activity and inaction means absence of activity.

Why is this topic important? Unless our intellect fully understands and gets the conviction that we can achieve self-realization through performance of action, we will again and again fall prey to the wrong notion that we should renounce everything.

This is evident in our daily lives. Whenever we feel pressure at our job, we start thinking about changing jobs. If we have to resolve a delicate issue impacting our friends or relatives, we may try to defer or avoid it altogether rather than addressing it. We have an inbuilt tendency to avoid performing actions, even though all our bodies can do is perform action. Therefore, Shri Krishna wants us to have a thorough understanding of the nature of action so that it becomes a part of our life, than something that we just read about.

Bhagavad Gita Verse 14, Chapter 4

04 Saturday Feb 2012

Posted by in 4.14, abhijaanaati, badhyate, chapter 4 verse 14, iti, karmaani, karmabhih, karmaphale, limpanti, ma, maam, na, na sah, spruhaa, yo

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na maam karmaani limpanti na ma karmaphale spruhaa |
iti maam yo bhijaanaati karmabhirna sa badhyate || 14 ||

Actions do not stain me, nor do I covet fruits of action. One who knows me in this manner is never bound by actions.

na : do not
maam : me
karmaani : action
limpanti : stain
na : not
ma : I
karmaphale : fruits of action
spruhaa : covet
iti : in this manner
maam : me
yo : one who
abhijaanaati : knows in essence
karmabhih : with actions
na : not
sah : he
badhyate : bound

So far, Shri Krishna clarified and elaborated upon key topics within karmayoga. First he gave the paramparaa or tradition of the teaching. He then revealed his nature as Ishvaraa, and explained the method by which he manifests as an avataara. Finally, he explained how he responds in the exact manner that one approaches him.

As we get further into karmayoga, we slowly begin to lost our attachment to the fruits of our action, which is the first stage in karmayoga. In this chapter, Shri Krishna urges us to move to the next stage in this journey where we begin to lose the notion of doership.To highlight this point, Shri Krishna says that as Ishvaraa, even he knows that actions are happening in prakriti, and therefore he is not the doer of those actions, but he is beyond all action. He puts this poetically by saying that actions do not “stain” him.

Why is Ishvara beyond all action? At its core, any action happens when there is an imbalance or vacuum. Wind travels from high pressure areas to low pressure areas. Electric current moves when there is a difference in voltage. The mind creates a thought because of our vaasanaas. But Ishvara is all-complete and self-sufficient. Therefore, he does not need to act. He is only a witness.

If there is a reflection of the sun in a pond, and if dirt is thrown on the pond, the sun is not stained by that dirt. Similarly, since actions are performed by prakriti, there is no impact to Ishvaraa. In this and other shlokas of this chapter, Shri Krishna reminds us that just like he knows that he is not the doer or enjoyer of actions, so should we have the exact same conviction.

Bhagavad Gita Verse 4, Chapter 4

25 Wednesday Jan 2012

Posted by in 4.4, aadau, aparam, bhavatah, chapter 4 verse 4, etat, iti, janma, katham, param, proktavaan, tvam, vijaaniyaam, vivasvataha

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Arjuna uvaacha:
aparam bhavato janma param janma vivasvataha |
kathametadvijaaniyaam tvamaadau proktavaaniti || 4 ||

Arjuna said:
Your birth is in the present, and the sun’s birth was in the past. How should I understand that you had taught this (yoga) in the beginning?

aparam : in the present
bhavatah : you
janma : birth
param : in the past
janma : birth
vivasvataha : the sun
katham : how should
etat : this
vijaaniyaam : understand
tvam : you
aadau : in the beginning
proktavaan : had taught
iti : this

Having heard that Shri Krishna taught karmayoga to the sun, Arjuna had a doubt. How could Shri Krishna have revealed this knowledge to the sun? The sun came first before even the earth came into existence. But Shri Krishna was only a little older than Arjuna, so how does one reconcile this fact?

Therefore, Arjuna requested Shri Krishna to clarify this point. Even the way he asked this question is very beautiful. He could easily have said “I don’t believe you, how is this possible”. Instead, he very humbly says “my mind cannot understand this point, please help me understand it”. There is no accusation or finger pointing of any sort here. It is asked with sincerity.

This question enables Shri Krishna to reveal his true identity to Arjuna in the next shloka.

Footnotes
1. Arjuna has referred to Shri Krishna as bhavataha (respected you, or “aap” in hindi) and tvam (friendly you or “tum” in hindi), further highlighting the reverence and friendliness towards Shri Krishna.

Bhagavad Gita Verse 3, Chapter 4

24 Tuesday Jan 2012

Posted by in 4.3, aam, adya, asi, bhaktah, cha, chapter 4 verse 3, etat, eva, hi, iti, mayaa, me, proktah, puraatanaha, sah, sakhaa, tahasyam, te, uttamam, yogah

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sa evaayam mayaa te dya yogah proktah puraatanaha |
bhaktosi me sakhaa cheti rahasyam hyetaduttamam || 3 ||

That same ancient yoga I have taught you now, for you are my devotee and my friend. This (yoga) is the ultimate secret.

sah : that
eva : same
ayam : this
mayaa : I have
te : to you
adya : now
yogah : yoga
proktah : taught
puraatanaha : ancient
bhaktah : devotee
asi : you are
me : my
sakhaa : friend
cha: and
iti : that is why
rahasyam : secret
hi : because
etat : this
uttamam : ultimate

Shri Krishna very affectionately tells Arjuna that he regards him as a devotee and a friend, and finds him fit and capable to receive this supreme knowledge. Arjuna was of course quite happy to receive it, but why was he chosen? Let us investigate this point further.

Whoever received this knowledge needed to be capable of communicating it to others. It was not enough that this person was wise. Shri Krishna also needed a capable evangelist, one who had a mix of sattva and rajas, in order to both understand and spread this knowledge. A brahmana is predominantly saattvic by nature, and may not have been able to communicate and establish this knowledge in the world. Therefore Shri Krishna revealed this knowledge to Arjuna, the ultimate kshatriya warrior.

Moreover, Arjuna was Shri Krishna’s devotee and friend. He had the best rapport with Shri Krishna, as well as profound reverence for him. So much so that Arjuna confided his fears to him in the first chapter, something that a kshatriya would hesitate to do. Arjuna also had the courage to ask any doubts without any fear of reprimand, and in doing so get a clear understanding of the teaching.

Many commentators believe that the 108 shlokas starting from shloka 11 of chapter 2 to this shloka comprise the entire message of the Gita. They say that Shri Krishna essentially completed the entire teaching and stopped speaking, having provided the paramparaa as the conclusion. The remainder of the Gita is an exposition of the teachings packed into these 108 shlokas. And it is Arjuna who helps us dig deeper into these teachings with his well-timed and thoughtful questions, like the one we will see in the next shloka.

Bhagavad Gita Verse 28, Chapter 3

05 Thursday Jan 2012

Posted by in 3.28, chapter 3 verse 28, guna, gunesh, iti, karma, mahaabaaho, matvaa, na, sajjate, tattvavit, tu, vartanta, vibhagayoh

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tattvavittu mahaabaaho gunakarmavibhaagayoh |
gunaa guneshu vartanta iti matvaa na sajjate || 28 ||

But he who knows the truth, O mighty-armed, about the divisions of gunaas as well as their functions, recognizes the interplay of gunaas (everywhere). Having known this, he does not get attached.

tattvavit : knower of truth
tu : but
mahaabaaho : O mighty-armed
gunaa : gunas
karma : functions
vibhaagayoh : distinction
gunaa : gunas
guneshu : in gunas
vartanta : act
iti : this
matvaa : having known
na : does not
sajjate : get attached

Previously, we learned about the ignorant individual who is deluded by the notion that he is the doer. But then, what does the wise person know that the ignorant one does not? Shri Krishna explains that point here.

The wise person is termed a “tattva-vit” – one who knows the truth – by Shri Krishna. The truth, as we saw earlier, is that all actions in this world are performed by prakiriti. And prakriti is comprised of the three gunaas and their respective functions, termed in this shloka as “guna-karma-vibhaaga”. But how exactly do we know that prakriti causes the actions, not the “I”?

Our sense organs are like agents that send messages to the mind when they perceive an object. For instance, if you hold a rose in your hand, the eyes, skin and nose send different signals to the mind. The mind creates a holistic picture from all those signals – “this is a red rose” – and sends it to the intellect. The intellect analyzes that information and makes a decision – “buy this rose”, having consulted its memory of past experiences with roses.

This means that perception, thinking, decision-making – all these functions are part of prakriti, operating based on laws set by prakriti. The “I” is the eternal essence, different from prakriti.

So therefore, if one knows that he is not the doer, and that things are happening of their own accord, he does not get attached to anything in this world. He becomes a witness or a “saakshi”, just like someone watching a play does not get attached to one actor or another. Another example is the process of digestion. We are not attached to it because we know that we are not the doer in that instance. The notion that everything is an interplay of gunaas may seem abstract and theoretical. One can only gain a first-hand experience of this truth in deep stages of meditation.

This teaching is beneficial in our day-to-day lives as well. If we contemplate on this teaching, it has the effect of thinning our ego. Once that happens, it makes us very humble and reduces several negative emotions like fear, anger, stress and so on. Now, we may fear that this teaching makes us lackadaisical. On the contrary, it makes thinking clear and actions more efficient by getting rid of negative emotions that drain our mental energy.