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Category Archives: jnyaanam

Bhagavad Gita Verse 42, Chapter 18

30 Sunday Jun 2013

Posted by in 18.42, aaarjam, aastikyam, brahmakarma, chapter 18 verse 42, damaha, jnyaanam, kshaantihi, shamaha, shaucham, svabhaajavam, tapaha, vijnyaanam

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shamo damastapaha shaucham kshaantiraaarjameva cha |
jnyaanam vijnyaanamaastikyam brahmakarma svabhaajavam || 42 ||
 
Restraint of mind and sense organs, penance, purity, forgiveness, and also, knowledge, wisdom and faith, these are the natural duties of a braahman.
 
shamaha : mental restraint
damaha : sensual restraint
tapaha : penance
shaucham : purity
kshaantihi : forgiveness
aaarjam : straightforwardness
eva : also
cha : and
jnyaanam : knowledge
vijnyaanam : wisdom
aastikyam : faith
brahmakarma : duties of a braahman
svabhaajavam : natural
 
Sant Raidas was a cobbler. Sant Tukaram was a farmer. Mirabai was a princess. Sant Namdev came from a family of tailors. Swami Vivekananda was born into an aristocratic family. Sant Chokhamela came from a family that was treated as untouchable. Although all these saints came from different occupations and externally imposed castes, their mental makeup, was that of a braahman. Shri Krishna says that one who is born with, or comes to imbibe, a certain set of qualities and a certain kind of mental makeup, acts according to that mental makeup, and therefore is a braahman.
 
Restraint of mind and senses is seen in actions of braahmans. They never get agitated or perturbed even in the worst of situations. They have an immense capacity to bear and withstand these situations, which comes from leading a life of austerity and penance. Their mind is pure since it does not entertain thoughts of selfishness or hatred. Any mental or physical harm caused by someone else is instantly forgiven. They are extremely straightforward in their dealings with the world, since their mind, speech and actions are in line with each other.
 
Every action performed by a braahmana comes out of knowledge and discrimination. They never perform actions thoughtlessly or carelessly. This knowledge is not purely academic, it becomes wisdom due to the braahman’s ability to apply it to practical situations. Braahmanas also have faith in the teachings of the scriptures, regardless of whether they have learned formally, or have first hand experience of those teachings. Broadly, all these characteristics are the product of a high degree of sattva in the mind, and only a tinge of rajas and tamas.

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Bhagavad Gita Verse 21, Chapter 18

09 Sunday Jun 2013

Posted by in 18.21, bhooteshu, chapter 18 verse 21, jnyaanam, naanaabhaavaan, prithagvidhaan, prithaktvena, raajasam, sarveshu, vetti, viddhi

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prithaktvena tu yajjnyaanam naanaabhaavaanprithagvidhaan |
vetti sarveshu bhooteshu tajjnyaanam viddhi raajasam || 21 ||
 
But, know that knowledge to be raajasic which, in all things, understands various kinds of different entities as distinct.
 
prithaktvena : distinct
tu : but
yat : which
jnyaanam : knowledge
naanaabhaavaan : different entities
prithagvidhaan : various kinds
vetti : understands
sarveshu : all
bhooteshu : things
tat : that
jnyaanam : knowledge
viddhi : know
raajasam : raajasic
 
Bollywood movies used to have a formulaic plot regarding two brothers separated at birth. Many times they would confront each other, and even try to kill each other, until the moment when someone told them that they were brothers. Within a second, the two brothers would reconcile their differences, join forces, and confront their common enemy. From an external and sensory standpoint, nothing changed. Only their knowledge became saattvic, since they now knew that they had their mother in common.
 
According to Shri Krishna, that knowledge which agrees with the report of the senses, which sees distinction between our self and the world, which sees divisions and separateness, that knowledge is raajasic. Everything is taken at face value. Saattvic knowledge, on the other hand, sees unity in diversity. Now raajasic vision is necessary from a vyavahaaric level, a transactional level, otherwise daily life would not be possible. If a businessman viewed everyone as his own self, he would not be able to survive. But if he maintained the attitude of business with his family, his knowledge would be confused and mixed up.
 
Most of us, it is safe to say, possess raajasic knowledge. We see our body as a unit separate and distinct from everyone else. Each person has a different aatmaa, a different self. Raajasic knowledge stays at the level of naama roopa, of name and form. It is easier, even enticing, to think at the level of name and form than to think at the level of what’s common between the names and forms. A slightly evolved version of raajasic knowledge takes the entire family unit as one entity. Whenever a good happens to our brother, it is as if that good has happened to us. When our parents suffer a loss, we suffer with them.

Bhagavad Gita Verse 20, Chapter 18

08 Saturday Jun 2013

Posted by in 18.20, avibhaktam, bhaavam, chapter 18 verse 20, eekshate, ekam, http://schemas.google.com/blogger/2008/kind#post, jnyaanam, saattvikam, sarvabhooteshu, vibhakteshu, viddhi

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sarvabhooteshu yenaikam bhaavamavyayameekshate |
avibhaktam vibhakteshu tajjnyaanam viddhi saattvikam || 20 ||
 
By which one sees a single, imperishable, indivisible entity in all diverse beings, know that knowledge to be sattvic.
 
sarvabhooteshu : in all beings
yena : by which
ekam : single
bhaavam : entity
avyayam : imperishable
eekshate : one sees
avibhaktam : indivisible
vibhakteshu : diverse
tat : that
jnyaanam :knowledge
viddhi : know
saattvikam : saattvic
 
Knowledge, the doer and action were introduced in the prior shloka. Shri Krishna now begins the analysis of knowledge. To recap, jnyaanam or knowledge here refers to the meaning given by an individual to information conveyed by the senses and the mind. The view of a large garden, for instance, could be interpreted differently by different people. A nature lover would rush towards it. A city dweller may think of it is a waste of living space. A real estate developer would imagine a resort being built on it, and all the consequent profits that follow from it.
 
Knowledge can be saattvic, raajasic or taamasic, since it is a product of Prakriti or nature. Sattvic knowledge is taken up here. The mind and the senses, by their very nature, report a diverse world. Shri Krishna says that the vision that can see unity within this diversity is called saattvic vision or knowledge. Few people have such a vision, since it is hard to fight against the normal tendency of the mind to chop up the world into fragments. Only someone with a saattvic vision like Mahatma Gandhi, for instance, could rally diverse and antagonistic states towards the idea of a united Indian nation.
 
Ultimately, a sattvic vision of seeing unity in diversity paves the way to understanding that the entire universe is pervaded by one single, imperishable, undivided entity. Initially, this entity is the eternal essence with attributes, the saguna brahman, also known as Ishvara. At the conclusion of the spiritual journey, the understanding evolves to recognize this entity as the nirguna brahman, the pure eternal essence, which is our own self. We can develop such a unified vision, this samyak darshana, through karma yoga. Instead of serving ourselves, we serve our family, then our community, our company, our state, our nation and eventually, Ishvara.

Bhagavad Gita Verse 19, Chapter 18

07 Friday Jun 2013

Posted by in 18.19, chapter 18 verse 19, gunabhedataha, gunasankhyaane, http://schemas.google.com/blogger/2008/kind#post, jnyaanam, karma, kartaa, prochyate, shrunu, tridhaiva, yathaavat

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jnyaanam karma cha kartaa cha tridhaiva gunabhedataha |
prochyate gunasankhyaane yathaavacchrunu taanyapi || 19 ||
 
Knowledge and action and the doer are said to be of three types only in the science of gunaas, per the difference in gunaas. Listen properly to them.
 
jnyaanam : knowledge
karma : action
cha : and
kartaa : doer
cha : and
tridhaiva : three types
gunabhedataha : per difference in gunaas
prochyate : are said
gunasankhyaane : science of gunaas
yathaavat : properly
shrunu : listen
taani : them
api : only
 
A lot of ground was covered in the prior shloka, so let us recap. Jnyaanam or knowledge provides meaning to perception of an object, the jnyeyam. This perception, along with the meaning is provided to the jeeva, the individual soul, by the intellect. If the jeeva decides to be indifferent to this object, the matter ends there. If the jeeva decides to pursue that object, it commands the body to do whatever actions are necessary to obtain that object. While issuing the instructions, the jeeva becomes a doer or kartaa, and while experiencing the object, it becomes the experiencer of bhogtaa.
 
So why is this important? Each time we become the kartaa or the bhogtaa, we reinforce the notion that “I am the jeeva”, and forget our true nature as the eternal essence, who is the saakshi or witness to all thoughts and action. The spiritual journey start from our present situation, and raises us higher step by step, away from our entanglement in action and experience, and closer towards our true nature as the unattached eternal essence. Shri Krishna says, do not worry, there is a way out. Anything that is asat, anything that is not the eternal essence, is in the realm of Prakriti. And we have seen in the fourteenth chapter that Prakriti is nothing but the play of the three gunaas. If we truly understand how the process of action works from the standpoint of gunaas, we can begin to extricate ourselves from its tendency to entangle us.
 
The great sage Kapila Muni created the Saankhya school of philosophy. The science of the gunaas is part of the Saankhya school. By analyzing the nature of the three main components of action, jnyaanam, karma and kartaa, which means knowledge, action and the doer, we can check whether they are sattvic, raajasic or taamasic as pertaining to us. This shloka begins a new section within the eighteenth chapter that categorizes these three components and some other related factors as demonstrating the quality one of the three gunaas. It is extremely practical and also summarizes many key concepts from the first five chapters of the Gita.

Bhagavad Gita Verse 18, Chapter 18

06 Thursday Jun 2013

Posted by in 18.18, chapter 18 verse 18, jneyam, jnyaanam, karanam, karma, karmachodanaa, karmasangraha, kartaa, parijnyaataa, trividhaa, trividhihi

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jnyaanam jneyam parijnyaataa trividhaa karmachodanaa |
karanam karma karteti trividhihi karmasangraha || 18 ||
 
Knowledge, the known and the knower, these three initiate action. The instruments, the target of action and the doer, these three are the basis of action.
 
jnyaanam : knowledge
jneyam : known
parijnyaataa : knower
trividhaa : three
karmachodanaa : initiate action
karanam : instruments
karma : target of action
kartaa : doer
iti : these
trividhihi : three
karmasangraha : basis of action
 
The culmination of the Gita teaching is the realization that our true nature is the eternal essence, that does not act in this world, nor experiences anything in this world, since action and experience are in the realm of Prakriti. Most of us, however, are still becoming qualified for this teaching through the practice of karma yoga. Shri Krishna recognizes the need to give an in depth analysis of action for people like us. To that end, he uses this shloka to begin that topic. Each word, each term needs to be understood clearly, since the regular meanings may confuse us.
 
So then, what is the genesis, the birth of an action? How does an action commence? Our sense organs send a report to the mind of having seen, felt, touched, tasted or smelled something. This is the process of perception. Or, a thought about a prior perception arises in the mind. Both these processes are the same for all people in this world. Both you and I perceive a red apple in the same manner. In this case, the red apple is termed as jneyam, an object which is known. This is step one.
 
What happens next? Both of us see the same red apple, but you may love it, someone else may hate it, and I would be indifferent to it. This difference in our view towards the apple, our worldview in general, is due to the difference in our sanskaaras. We attach a certain meaning to objects, people and situations based on our sanskaaras. This individual vision of the world is termed knowledge or jnyaanam. It looks at the object in question and generates a sense of attraction, repulsion or indifference. This is step two.
 
Next, this notion of attraction, repulsion or indifference creates a modification in the intellect called the “doer”, the kartaa. It is a phantom, illusory entity which says “I want the red apple, go get it”, or “I hate this red apple, throw it away”. The doer issues these instructions to the karana, the organs of action, which then do as they are told. The action of grasping the apple or throwing it away is carried out. Note the the doer only comes into existence when there is attraction or repulsion. The jeeva is a witness, indifferent to likes or dislikes. So the doer, the organs of action and the object make up karma sangraha, the basis of action. This is step three.
 
When finally, the object, the target of action is consumed by the senses, another modification of the mind called the “enjoyer”, the bhoktaa, arises. It creates the notion that “I have experienced this object, and it gave me joy/sorrow”. This is the parijnyaata, the knower, mentioned in the shloka. Furthermore, a record of this experience, whether pleasurable or painful, is stored in the unconscious aspect of our personality, the causal body. This record, this samskaara, becomes the seed of future action by creating thoughts of desire in the mind, prompting further actions and experiences. This process of enjoyment of an object is the fourth step.
 
So these four steps taken together describe the lifecycle of an action, from start to finish.

Bhagavad Gita Verse 15, Chapter 15

20 Wednesday Mar 2013

Posted by in 15.15, aham, apohanam, chapter 15 verse 15, hridi, jnyaanam, mattaha, sannivishtaha, sarvaihi, sarvasya, smritihi, vedaantakrit, vedaihi, vedavit, vedyaha

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sarvasya chaaham hridi sannivishto mattaha smritirjnyaanamapohanam cha |
vedaishcha sarvairahameva vedyo vedaantakridvedavideva chaaham || 15 ||
 
And I am seated in the hearts of all beings. From me arise memory, knowledge and their loss. It is only I who am to be known through the Vedas. Only I am the author of Vedanta, and the knower of the Vedas.
 
sarvasya : all beings
cha : and
aham : I
hridi : in hearts
sannivishtaha : seated
mattaha : from me
smritihi : memory
jnyaanam : knowledge
apohanam : loss of memory
vedaihi : through Vedas
cha : and
sarvaihi : all
aham : I
eva : only
vedyaha : to be known
vedaantakrit : author of Vedanta
vedavit : knower of Vedas
eva : only
cha : and
aham : I
 
As humans, it is not enough for us to spend our lives seeking out sources of food for existence. We crave knowledge in all its forms – knowledge of the material world, how things work, history, geography, sciences and the arts. We also crave that knowledge which is not tangible but is part and parcel of our lives – aspirations, values, codes of conduct and so on. Shri Krishna says that he is both the producer and consumer of knowledge in our lives. The sum total of all knowledge is referred to as the Vedas in this shloka.
 
The assimilation of knowledge goes through three steps. In the first step, we do not know anything, this is the state of apohanam, absence of memory. Next, we know something, knowledge happens, this is jnyaanam. Finally, this knowledge is stored in memory, this is smritihi. All these steps towards the acquisition of knowledge happen due to Ishvara, who is seated in our intellect, poetically referred to as hridi or intellect. So whenever we learn something new, or we recall something from our memory, we should understand that Ishvara is functioning as the subject and the object, the knower and the known, in this process of knowledge acquisition.
 
But that is not all. The ultimate knowledge, the entire theme of the Bhagavad Gita, is that knowledge which reveals the true nature of the self and its identity with Ishvara. It is handed down from a teacher to a student through tradition. It is found in the end, the conclusion, the anta of the Vedas. Therefore it is known as Vedanta. So the knowledge that reveals the true nature of the self is none other than Ishvara. In other words, only the self can know itself, a statement found in the Jnyaaneshwari’s opening statement “jaya jaya sva samvedyaa” – salutations to that which knows itself.
 
With this shloka, Shri Krishna concludes the topic of Ishvara’s manifestations which began in the twelfth shloka. The change in metre reinforces the conclusion. We learned that ultimately, it is Ishvara that provides awareness, nourishment, food, and the power to absorb food as well as knowledge to all beings on this. Not only does he produce all of this, he consumes it as well. If we truly let this statement sink in, we will realize that our false “I”, our ego, is nowhere to be found.

Bhagavad Gita Verse 17, Chapter 14

22 Friday Feb 2013

Posted by in 14.17, ajnyaanam, bhavataha, chapter 14 verse 17, eva, jnyaanam, lobha, pramaadamohau, rajasaha, sanjaayate, sattvaa, tamasaha

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sattvaatsanjaayate jnyaanam rajaso lobha eva cha |
pramaadamohau tamaso bhavatojnyaanameva cha || 17 ||
 
From sattva arises wisdom, and rajas from greed. Heedlessness, error as well as ignorance arise from tamas.
 
sattvaa : from sattva
sanjaayate : arises
jnyaanam : knowledge
rajasaha : rajas
lobha : greed
eva : also
cha : and
pramaadamohau : heedlessness and error
tamasaha : tamas
bhavataha : arises
ajnyaanam : ignorance
eva : also
cha : and
 
Previously, we took the example of people who make it a habit to go to the gym everyday, and eventually make it into an integral part of their lives. If we fast forward that example a few months further, we find that these people have lost weight, they are taking care of their body, they are eating healthy, avoiding smoking and so on. Their persistence in getting over the initial pain of going to the gym has paid off. They enjoy the state being healthy and being fit. Intelligent action has shaped their physical state, and consequently, the physical state gives its result.
 
Similarly, mental states that were shaped by intelligent actions give results as well. Shri Krishna says that sattvic mental state gives us access to material and spiritual knowledge, since our intellect improves its ability to think clearly and grasp information quickly. A rajasic mental state makes us act in the world to rush after objects. We want objects we do not have, and want more of objects that we already have. A tamasic mental state has the worst possible outcome. It keeps us steeped in ignorance of the material world, and of our true nature. We do not want to act at all, and even if we do, we perform furtile actions, or perform careless actions.
 
This shloka and the prior shloka point out the self reinforcing nature of actions and gunaas. If we consciously perform sattvic actions day after day, we will generate a greater proportion of sattva in our mind, which will further spur sattvic actions. This is the logic behind karma yoga. By urging us to perform selfless actions, Shri Krishna wants us to rise from our rajasic and tamasic existence to one of greater sattva.

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 9, Chapter 14

14 Thursday Feb 2013

Posted by in 14.9, aavritya, bhaarata, chapter 14 verse 9, jnyaanam, karmani, pramaade, rajaha, sanjayati, sattvam, sukham, tamaha, uta

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sattvam sukham sanjayati rajaha karmani bhaarata |
jnyaanamaavritya tu tamaha pramaade sanjayatyuta || 9 ||
 
Sattva binds through joy, rajas through action, O Bhaarata, while tamas cloaks knowledge and binds through heedlessness.
 
sattvam : sattva
sukham : joy
sanjayati : binds
rajaha : rajas
karmani : action
bhaarata : O Bhaarata
jnyaanam : knowledge
aavritya : cloaks
tu : while
tamaha : tamas
pramaade : heedlessness
sanjayati : binds
uta : and
 
Shri Krishna recaps the characteristics of the three gunaas in this shloka. Sattva binds by making us hold on to joy experienced after attaining a sense object. Rajas binds us by giving us joy in performing actions and obtaining their results. Tamas binds us by giving us joy in holding on to laziness and heedlessness. We now begin to look into how these three are interrelated.
 
In the second chapter, we have come across a series of shlokas that describe how the mind can fall from sattva into rajas and tamas in a matter of seconds. We start with the mind resting in a peaceful sattvic state. A tinge of rajas comes in, causing us to think about some sense object, let’s say a sweet. This fuels rajas further, creating a strong attachment to that sweet, culminating in a strong desire to do anything to get that sweet. But it gets worse. If we cannot get that sweet, if someone or something obstructs our consumption of the sweet, anger arises in us. Rajas deteriorates into tamas. The last rung of the ladder of fall is when anger goes to such an extent that it causes us to lose our faculty of intelligence and memory.
 
Conversely, we can go from tamas to rajas to sattva, but it may take a little longer. For someone steeped in tamas, immersing themself in action will raise them to the level of rajas. When action becomes focused and directed towards the pursuit of a selfless goal, rajas is elevated to the level of sattva. Swami Vivekananda always used to say “awake, arise, stop not till the goal is reached”. When India was under British rule, many had become accustomed to this slavery and had fallen into a tamasic state. They could not find a way out of their predicament, and were clouded in ignorance. Swami Vivekananda’s message urged citizens to engage in action towards independence. That was the only way to get them out of the tamasic state of laziness.

Bhagavad Gita Verse 2, Chapter 14

07 Thursday Feb 2013

Posted by in 14.2, aagataahaa, chapter 14 verse 2, http://schemas.google.com/blogger/2008/kind#post, jnyaanam, mama, pralaye, saadharmyam, sarge, upaashritya, upajaayante, vyathanti

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idam jnyaanamupaashritya mama saadharmyamagataahaa |
sargepi nopajaayante pralaye na vyathanti cha || 2 ||
 
Those who have taken refuge in this knowledge, and have attained identity with me, are not born even during creation, and not afflicted during dissolution.
 
idam : this
jnyaanam : knowledge
upaashritya : taken refuge
mama : my
saadharmyam : identity
aagataahaa : attained
sarge : creation
api : even
na : not
upajaayante : born
pralaye : dissolution
na : not
vyathanti : afflicted
cha : and
 
Actors who work in the daily soap opera world lead interested lives. If an actor is selected to play a part in a well-established and long running soap, they are overjoyed since their career has just skyrocketed. But once the actor is selected, they are afraid when they read each day’s script, since their role can be killed off at any time by the director. The director and actor have two different visions. The director is concerned with moving the story forward, whereas the actor is concerned with preserving his role.
 
Now, if we identify with the various roles or the various parts that we play each day, we will face a fate similar to that of the actor. We experience birth and death every day, every minute, throughout our lives. When we get a new job, for instance, a new “senior manager of marketing” is born. When we lose that job, that senior manager “dies”. If a marriage happens in the family, several new “in-laws” are born. If something goes wrong in that marriage, all those in-laws “die”. If something makes us angry, an angry man is born, and will die in a short while once the anger dissipates. Birth and death are part and parcel of Prakriti’s functioning.
 
Shri Krishna urges us to identify with Ishvara so that we are not disturbed or agitated when any kind of birth or death, even that of our own body, occurs. If the actor has the same vision as the director, he will take the end of his role in good stead and go on to do a wonderful job in his next assignment. If we have removed our ignorance through knowledge, if we have realized our true nature as identical to that of Ishvara, we will see things from Ishvara’s perspective and stop identifying with the ups and downs experienced by our body.
 
How exactly does this creation, this birth take place? Shri Krishna explains next.