Category Archives: kaunteya

Bhagavad Gita Verse 9, Chapter 3

17 Saturday Dec 2011

Posted by in 3.9, anyatra, ayam, chapter 3 verse 9, karma, karmabandhanaha, karmanah, kaunteya, lokah, muktasangah, samaachara, yajnyaarthaat

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yajnyaarthaarkarmanonyatra lokoyam karmabandhanaha |
tadartham karma kaunteya muktasangah samaachara || 9 ||

Other than those actions performed for yajna, this world gets bound by action. Therefore, O Kaunteya, perform actions in that regard, without attachment.

yajnyaarthaat : done for yajna
karmanah : actions
anyatra : except
lokah : world
ayam : this
karmabandhanaha: gets bound by action
tadartham : for that purpose
karma : actions
kaunteya : O Kaunteya
muktasangah : without attachment
samaachara : observing, practising

So far, Shri Krishna spoke about why performing action is essential, as well as what kind of action to perform. With this shloka, he begins the main topic of this chapter, which deals with how to perform actions. The second chapter mentioned it briefly, but this chapter goes deeper into it.

Shri Krishna uses the beautiful metaphor of a “yajna” to convey this teaching. In Indian culture, a yajna is a formal ritual of worship. Firstly, we fix a higher ideal before commencing a yajna, and dedicate the entire yajna to that ideal. Typically, that ideal is a “devataa” or a deity. Secondly, we perform actions such as chanting mantras and pouring oblations into the sacrificial fire, but do so with absolutely no trace of selfishness. Some mantras even include the words “naa mama” or “not me” to make unselfishness explicit.

So how does that ancient ritual apply to us? Let’s look at a practical example. An accountant working for a corporation can be successful if she acts in the spirit of a yajna. She should set a higher ideal, e.g. “I dedicate myself to the success of this corporation”. Then, she should perform her job responsibilities in the service of that goal. She will, for instance, frequently sign large cheques where there are opportunities to play games for selfish profit. But she will not even think about such things because her focus is on the company’s well being, not hers.

Now let’s see what happens when her goal becomes becomes selfish. She will begin to do things that generate “conflict of interest” in corporate-speak. She may slowly divert some of the company money to a shell company owned by a friend and so on. From a wordly perspective, she will get kicked out of the company sooner or later. From a spiritual perspective, each selfish action will bind her, propelling her into further selfish desires, and away from self-realization.

Bhagavad Gita Verse 60, Chapter 2

27 Sunday Nov 2011

Posted by in api, chapter 2 verse 60, haranti, hi, http://schemas.google.com/blogger/2008/kind#post, indriyaani, kaunteya, manaha, pramaatheeni, prasabham, purushasya, vipaschitaha

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yatato hyaapi kaunteya purushasya vipaschitaha |
indriyaani pramaatheeni haranti prasabham manaha || 60 ||
 
For the senses are so turbulent, O Kaunteya, that they forcibly seize the mind of a even a wise individual who perseveres.
 
yatatah : persevere
hi : for
api : even
kaunteya : O Kaunteya
purushasya : individual
vipaschitaha : wise
indriyaani : senses
pramaatheeni : turbulent
haranti : seize
prasabham : forcibly
manaha : mind
 
Earlier, we saw that if we have predispositions to objects, they will result in thoughts popping up in our mind. This will be true even if we are not near those objects. Some of us may raise an objection to this statement. We may ask: “As long as I control my actions, what difference does it make if I think about an object such as a chocolate cake? It won’t matter because I won’t eat it, Correct?”
 
In this shloka, Shri Krishna responds to the objection. He says that thoughts can catch us at a time of weakness, when we are least alert, and undo all of our self control. These thoughts are generated by our predispositions or vasanaas.
 
Vasanaas are like dormant embers of coal that burn stronger when the senses add fuel to their fire. They are the seeds of thoughts, or “thought generators”. This means that self control of actions is effective, but only to a certain extent, because self control does not tackle vasanaas. It is like trimming a weed instead of uprooting it completely.
 
Another aspect is pointed out here. One may practice conquering one’s senses for a long time. That person can become an advanced practitioner through years of diligence and perseverance. He may come to the conclusion that all of his desires and vasanaas have been vanquished. But the senses and the mind are extremely clever; they will wait for months, even years, and then generate a thought that can destabilize his equanimity in a second.
 
In summary, it is not enough to control our actions in order to maintain equanimity, we have to remain alert and watch our thoughts as well.

Bhagavad Gita Verse 14, Chapter 2

10 Monday Oct 2011

Posted by in 2.14, aagama, anityaaha, apaayina, bhaarata, chapter 2 verse 14, daaha, duhka, kaunteya, maatrasparsha, sheeta, sukha, taan, titikshasva, ushna

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maatraasparshaastu kaunteya sheetoshnasukhaduhkadaaha |
aagamaapaayinoonityaastaanstitikshasva bhaarata || 14 ||

Contact with material objects will only give joy and sorrow, heat and cold. These are transitory – they appear and disappear, so endure them bravely, O Bhaarata.

maatraasparshaaha : contact with material objects
tu : only
kaunteya : Kaunteya
sheeta : cold
ushna : heat
sukha : joy
duhka : sorrow
daaha: give
aagama : appear
apaayina : disappear
anityaaha :  transitory
taan : those
titikshasva : endure them bravely
bhaarata : O Bhaarata

The last verse gave a hint of what is this thing called the eternal essence. But since none of us have ever seen it, or experienced it, we would now like to know how can we make that happen. This verse gives us a preparatory step in that regard. It advises us to develop the capability of titiskha, or brave endurance against joy and sorrow.

Let’s examine each aspect of this verse. The first part of this verse makes the assertion that contact with material objects, or more specifically, contact of our senses with material objects, causes us to experience heat and cold.

How does this work? The senses react to external stimuli and send an input signal to the mind. The mind processes these sensory inputs and labels some as “ joy” and some as “sorrow”.  A hot coffee when it is freezing weather outside gives us joy, for sure. But the same cup of hot coffee in boiling hot summer will probably not give us joy, in fact it would probably give us sorrow.

More broadly, heat and cold in this verse represent polar opposites of stimuli received by all of our sense organs. If we take the organ of sight, then heat and cold represent beauty and ugliness. If we take the organ of touch, then heat and cold represent soft and hard.

Taking this even further, we can include words as well. If someone praises us, our ego-centred mind gets a boost, and we experience pleasure at that point. But if someone insults us, or criticizes us, our ego-centered mind feels threatened and we experience sorrow at that point.

So to summarize, our sense organs and our ego can get affected by external stimuli. But, instead of labelling each external stimulus as joy or sorrow, what if we remained steady through each of them? Instead of labelling these stimuli as “joy” and “sorrow”, could we begin to label them differently?

Let’s say your boss gave you a mouthful of criticism after your sales presentation at work. His words came through your ears, the ears sent a signal to your mind, and the mind took this criticism and labelled it as “sorrowful” or “painful”. Instead, what would happen if we labelled this as something neutral e.g. “useful information”, and used it to improve our next presentation? And if the words were not really criticism, but were veiled or direct insults, what would happen if we labelled them as “irrelevant” or “noise” or “chatter”?

Now you may say, yes, that sounds good in theory, but how do we do it in practice? The second part of the verse gives a clue in this regard. It says that any contact with material objects is temporary, it will appear and then disappear, and it has a beginning and an end. Therefore, if we know that something has an end, why should we let it bother us? Or conversely, if we know that a pleasant situation has ended, if the child’s bubble has burst, why should we grieve about it?

Again, you may say that developing this titiksha, this brave endurance, would still be difficult. Just like losing weight is not something that happens overnight, developing titiksha will also not happen overnight. You need to follow a structured, disciplined technique to do so, and the Gita will go into this topic in depth.

So then, what is the benefit of developing this titiksha? We shall see very soon.