Category Archives: mayi

Bhagavad Gita Verse 57, Chapter 18

15 Monday Jul 2013

Posted by in 18.57, bhava, buddhiyogam, chapter 18 verse 57, chetasaa, macchitaha, matparaha, mayi, sanyasya, sarvakarmaani, satatam, upaashritya

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chetasaa sarvakarmaani mayi sanyasya matparaha |
buddhiyogaamupaashritya macchitaha satatam bhava || 57 ||
 
Mentally surrender all actions to me, designate me as the supreme goal, fix your mind on me by depending upon the yoga of intellect.
 
chetasaa : mentally
sarvakarmaani : all actions
mayi : to me
sanyasya : surrender
matparaha : me as supreme goal
buddhiyogam : yoga of intellect
upaashritya : depending upon
macchitaha : mind fixed on me
satatam : always
bhava : make
 
Shri Krishna summarizes karma yoga and bhakti yoga in this shloka. As we saw in the previous shloka, we need to continue performing our duty, and not to worry too much if we inadvertently perform a prohibited action, and to consider Ishvara as the one and only one aashraya, the ultimate refuge. How does this actually work in practice? A step by step approach towards karma yoga and bhakti yoga is enumerated in this shloka for the convenience of the seeker.
 
First, the seeker should fix Ishvara as his ultimate goal. This is mat paraha, one who is completely oriented towards Ishvara. Next, such a seeker should surrender all his actions to Ishvara. In the ninth chapter, Shri Krishna had said – whatever you do, whatever you consume, whatever you offer or donate, and whatever penance you perform, submit it to me. This is sarvakarmaani sanyasya. Nothing is done for selfish ends such as wealth, power, position, vanity and so on. All is done for Ishvara only.
 
Now, when the seeker faces challenges in life, he needs to have a method to deal with them. Equanimity is the answer. All actions are performed with full awareness and knowledge, as an offering to Ishvara. No action is perform haphazardly. Once the action is complete, the seeker should neither be attached to success, nor to failure. Such an attitude will only develop as a result of accepting every object, person or situation encountered in life as a gift or a praasada from Ishvara. This is buddhi yoga, as described in the second chapter.

Bhagavad Gita Verse 10, Chapter 13

11 Friday Jan 2013

Posted by in 13.10, ananyayogena, aratihi, avyabhichaarini, bhaktihi, chapter 13 verse 10, janasamsadi, mayi, sevitvam, viviktadesha

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mayi chaananyayogena bhaktiravyabhichaarini |
viviktadeshasevitvamaratirjanasamsadi || 10 ||
 
Single-pointed devotion in me through unwavering yoga, going to solitary locations and disinterest in the assembly of people.
 
mayi : in me
cha : and
ananyayogena : single-pointed yoga
bhaktihi : devotion
avyabhichaarini : unwavering
viviktadesha : solitary locations
sevitvam : going to
aratihi : disinterest
janasamsadi : assembly of people
 
Shri Krishna adds three further attributes that help us reduce the impact of the field or the kshetra. He stresses upon the importance of single-pointed devotion by bringing up the word “vyabhichaari”. At one level it means wavering or unsteady, but at another level it refers to someone who is unfaithful to their spouse. True devotion to Ishvara has to be “avyabhichaari” or unwavering, where there is no “anya”, no other goal such as getting good marks in our exams, or generating extra profit in our business. We only ask such material goals when we doubt the omniscience, the all-knowing nature of Ishvara.
 
“Vivikta desha” refers to a location that is pure and conducive to meditation and contemplation. But this does not suggest retiring to a forest. It means finding a time and place everyday where we can be free of distractions such as cell phones, television and Internet. If we are constantly pulled into the world by such distractions, contemplation upon Ishvara becomes impossible. But if we spend ten to fifteen minutes without any distractions, and make it a habit, we will automatically begin the process of quietening our mind and contemplating upon Ishvara.
 
“Jana samsad” means assembly of people. And we all know that wherever two or three people meet without any agenda, there is going to be discussion about all the goings on in the world, or even gossip. This assembly of people forces one to join in the conversation and again get sucked into praakrita or material interests. Now “ratihi” means one who revels. So therefore, one who prefers not to indulge in such gossip is called “janasamsadi aratihi”. In fact, as our devotion towards Ishvara increases, interest for external stimuli, including meeting constantly, will slowly subside.
 
Shri Krishna adds two more attributes in the next shloka to conclude this topic.

Bhagavad Gita Verse 14, Chapter 12

23 Sunday Dec 2012

Posted by in 12.14, arpita, chapter 12 verse 14, dridhanishchayaha, madbhaktaha, manobuddhihi, mayi, me, priyaha, saha, santushtaha, satatam, yaha, yataatmaa, yogee

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santushtaha satatam yogee yataatmaa dridhanishchayaha |
mayyarpitamanobuddhiryo madbhaktaha sa me priyaha || 14 ||
 
The yogi who is always contented, self controlled, with firm conviction, who has dedicated his mind and intellect to me, he who is such a devotee of mine is dear to me.
 
santushtaha : contented
satatam : always
yogee : yogi
yataatmaa : self controlled
dridhanishchayaha : firm conviction
mayi : to me
arpita : dedicated
manobuddhihi : mind and intellect
yaha : he who
madbhaktaha : my devotee
saha : he
me : me
priyaha : dear
 
Most of us derive contentment from people, objects and situations in the world, most notably after consuming a delicious meal. Contentment is a state where the mind does not want anything else from the world. But, this state is temporary because the contentment has been triggered by something that is temporary and finite, like food for example. Shri Krishna says that the yogi, the perfected devotee, derives contentment from Ishvara within himself, therefore he does not need to become a bhogi, one who runs after material objects for contentment. He is “satatam santushta”, even contented.
 
Another quality of a perfected devotee is a firm conviction that only Ishvara exists, and that the world does not exist independently of Ishvara. Most of us assume that the world has an independent existence. We attach all sorts of values to it. causing our intellect to generate innumerable goals and convictions around those values. The perfected devotee sees only Ishvara everywhere, and therefore is ever steadfast in his conviction that only Ishvara exists.
 
This “dridha nishchaya” or firm conviction is demonstrated by the devotee’s submission of mind and intellect in Ishvara, and also, the control of the mind, body and senses. When the intellect is convinced that only Ishvara exists, and when the mind thinks only of Ishvara, the devotee does not need any other special yogic technique to control the organs of action and the sense organs. Selfish desires are the cause of the mind, body and senses deviating from prescribed actions. When there is only the desire for Ishvara, they can never deviate. Shri Krishna says that the perfected devotee is a “satatam yataatmaa”, one who has complete self control at all times.
 
Here Shri Krishna concludes the line of thought that he began in the previous shloka by asserting that the devotee who has inculcated these traits is very dear to Ishvara. These eight shlokas starting from the thirteenth shloka are one of the most famous and beloved shlokas in the Gita.

Bhagavad Gita Verse 9, Chapter 12

18 Tuesday Dec 2012

Posted by in 12.9, aaptum, abhyaasayogena, atha, chapter 12 verse 9, chittam, dhananjaya, icchaa, maam, mayi, na, samaadhaatum, shaknoshi, sthiram, tataha

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atha chittam samaadhaatum na shaknoshi mayi sthiram |
abhyaasayogena tato maamicchaaptum dhananjaya || 9 ||
 
If you are unable to steadfastly establish your mind in me, then seek to attain me through the yoga of repeated practice, O Dhananjaya.
 
atha : if
chittam : mind
samaadhaatum : establish
na : not
shaknoshi : able
mayi : in me
sthiram : steadfastly
abhyaasayogena : yoga of repeated practice
tataha : then
maam : me
icchaa : seek
aaptum : attain
dhananjaya : O Dhananjaya
 
A student of music does not become a maestro overnight. While watching a concert, we may admire how easily he can handle complex passages on the piano, but we know that the prowess is a result of years, maybe even decades, of repeated practice. In his book “Outliers”, author Malcolm Gladwell emphasizes the “10,000 hour rule”. The key to success in any field is a matter of practising a task for 10,000 hours. Here, Shri Krishna says that if we are unable to constantly fix our mind in Ishvara, we should set aside some time daily and practice doing so.
 
In the sixth chapter, Arjuna admits to Shri Krishna that it is very difficult for someone to keep their mind in Ishvara all the time, and asks for a solution to this problem. There as well, Shri Krishna recommends the technique of “abhyaasa” or repeated practice. In this technique, we first choose an object of worship such as the image of a deity, a spiritual text or a mantra. Then, following the instructions in the sixth chapter, we set aside a fixed time and place every day to meditate upon the object of worship. Whenever our thoughts stray away, we gently bring them back so that we are only thinking about the object of worship. This yoga is known as raaja yoga, ashtaanga yoga or dhyaana yoga.
 
Note that abhyaasa is not possible without its counterpart vairaagya or dispassion towards the material world. Without reducing our stock of material desires, it is virtually impossible to sit in meditation. Each vaasanaa, each unfulfilled desire has the potential to produce a series of thoughts in our mind. When we sit for meditation, these unfulfilled desires start competing with each other to produce thoughts that distract us from the object of worship. Therefore, Shri Krishna advises us to follow abhyaasa and vairaagya together.
 
Now, with the practice of dhyaana yoga, we only think of Ishvara for a brief period of time each day. How should we continue our spiritual practice throughout the rest of the day? Or, our stock of desires may not even let us sit in one place. Then how should we worship Ishvara? Shri Krishna addresses this next.

Bhagavad Gita Verse 8, Chapter 12

17 Monday Dec 2012

Posted by in 12.8, aadhatsva, ataha, buddhim, chapter 12 verse 8, eva, manaha, mayi, na, nivasishyasi, niveshaya, oordhvam, sanshayaha

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mayyeva mana aadhatsva mayi buddhim niveshaya |
nivasishyasi mayyeva ata oordhvam na sanshayaha || 8 ||
 
Fix your mind only in me, place your intellect in me, thereafter you will dwell in me only, no doubt.
 
mayi : in me
eva : only
manaha : mind
aadhatsva : fix
mayi : in me
buddhim : intellect
niveshaya : place
nivasishyasi : you will dwell
mayi : in me
eva : only
ataha : this
oordhvam : after
na : no
sanshayaha : doubt
 
In this series of four shlokas, Shri Krishna prescribed four paths or yogas to attaining Ishvara, each one more easier than the previous one. This shloka describes the path of jnyaana yoga or the yoga of knowledge. Shri Krishna says that the seeker should fix both his intellect and mind in Ishvara constantly, without any interruption. When this happens, that attainment of Ishvara is guaranteed. There is no room for “sanshaya” or doubt of attaining Ishvara when one practices jnyaana yoga. But doing so is not easy.
 
As a new year approaches, many of us start making new year resolutions such as losing weight, giving up a bad habit, cleaning the house and so on. It is our buddhi or intellect that sets firm long-term goals, targets and resolutions. Ultimately all types of plans and resolutions stem from our desires to achieve something in this world. Now, Jnyaana yoga requires us to have just one resolution and nothing else: to merge with Ishvara. But as we have seen in the second chapter, our stock of desires influences our intellect to make innumerable resolutions. This multitude of resolutions makes jnyaana yoga difficult.
 
Furthermore, our condition is such that it is not just the intellect that has many resolutions. The mana, our faculty of mind, is fickle to begin with due to the distractions of the senses. Jnyaana yoga requires the fixing of both the intellect and the mind onto Ishvara. It is in rare instances that we can achieve intellectual and mental harmony, such as studying for an exam, where we know that the stakes are high. But even that happens for a few minutes or a few hours at most.
 
So clearly, jnyaaya yoga, the foremost type of yoga, is difficult for most of us, atleast at our current stage of spiritual evolution. Is there something easier? Shri Krishna answers next.

Bhagavad Gita Verse 7, Chapter 12

16 Sunday Dec 2012

Posted by in 12.7, aaveshita, aham, bhavaami, chapter 12 verse 7, chetasaam, mayi, mrityusansaarasaagaraat, nachiraat, paartha, samuddhartaa, teshaam

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teshaamaham samuddhartaa mrityusansaarasaagaraat |
bhavaami nachiraatpaartha mayyaaveshitachetasaam || 7 ||
 
For them, whose minds are fixed in me, I immediately become their uplifter from samsaara, the ocean of death, O Paartha.
 
teshaam : for them
aham : I
samuddhartaa : uplifter
mrityusansaarasaagaraat : the ocean of death samsaara
bhavaami : become
nachiraat : immediately
paartha : O Paartha
mayi : in me
aaveshita : fixed
chetasaam : mind
 
As a result of losing a wager, the eagle-winged Garuda and his mother Vinata were forced into enslavement by the Kadru, mother of serpents. Garuda promised to bring the nectar of immortality from heaven and give it to the serpents in exchange for his mother’s freedom. Once the nectar was delivered, Lord Indra took it back to heaven, but spilt a few drops on a kind of grass known as dharba. The serpents tried to lick the nectar on the grass, but spilt their tongue doing so. As a result, all serpents have forked tongues even to this day.
 
Let us now look into the symbolic meaning of this story from the Puraanaas. The world comprises of objects that are a two things at once: naamaroopa (name and form) and Ishvara. The Ishvara in us wants to contact the Ishvara in those objects, but we make the mistake of letting our senses rush after the name and form aspects of the objects. We are like the serpents that really want nectar, but chase the dharba grass and cut ourselves in the process. Chasing of objects in the belief that they will give us joy, and receiving sorrow instead of joy, this is samsaara. Repeatedly chasing objects ensures that the cycle of birth and death continues.
 
In the Indian tradition, samsaara is referred to as an ocean in which most people are stuck until their death, only to be reborn again. Shri Krishna says that those devotees who worship Ishvara with form and meet the qualifications listed in the previous shloka are saved from samsaara by Ishvara himself. Unlike most material endeavours that take a long time, this process is “nachiraat” or swift. The key condition is that we have to think of Ishvara as the ultimate goal and nothing else. This is “saguna upasaana”, worship of Ishvara with form, in a nutshell.
 
Now, Shri Krishna enumerates the types of yogas or practices through which we can attain Ishvara.

Bhagavad Gita Verse 6, Chapter 12

15 Saturday Dec 2012

Posted by in 12.6, ananyena, chapter 12 verse 6, dhyaayanta, eva, karmaani, maam, matparaahaa, mayi, sanyasya, sarvaani, tu, upaasate, ye, yogena

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ye tu sarvaani karmaani mayi sanyasya matparaahaa |
ananyenaiva yogena maam dhyaayanta upaasate || 6 ||
 
But, those renounce all actions in me, intent upon me only, meditate upon me through the single-pointed yoga of worship..
 
ye : those
tu : but
sarvaani : all
karmaani : actions
mayi : me
sanyasya : renounce
matparaahaa : intent upon me
ananyena : single-pointed
eva : only
yogena : through yoga
maam : me
dhyaayanta : meditating
upaasate : worship
 
Previously, Shri Krishna compared seekers who worship the formless Ishvara to those who worship Ishvara with form, and concluded that the worshippers of the formless Ishvara have more difficulty. We used the example of a child helping his parents to understand the attitude of the formless worshipper and the example of the worker helping his CEO exemplifying the worshipper of Ishvara with form. Now Shri Krishna re-emphasizes the qualifications of the worshipper of Ishvara with form, which is the route that most of us will take.
 
First, we have to renounce all our actions to Ishvara, in other words, practice karma yoga. Typically, when we perform any actions, we are looking for a tangible material result (monetary profit), emotional result (happiness) or an intellectual result (satisfaction). If our actions don’t turn out as we anticipated, we may get opposite results in the form of loss, sorrow or dissatisfaction. When we perform actions for the sake of renunciation to Ishvara, we leave the outcome to Ishvara, whether it is favourable or not.
 
When we do this, our mind and intellect do not constantly get destabilized by life’s ups and downs, leaving them free to contemplate the higher goal of Ishvara. But this can only happen through the practice of single-pointed worship, “ananya yoga”, the yoga where there is no other goal but Ishvara. In this manner, when we constantly worship Ishvara through our body, mind and intellect, he takes care of us. How does he do that? Shri Krishna completes this thought in the next shloka.

Bhagavad Gita Verse 2, Chapter 12

11 Tuesday Dec 2012

Posted by in 12.2, aaveshya, chapter 12 verse 2, maam, manaha, mataahaa, mayi, me, nityayuktaa, parayaa, shraddhayaa, te, upaasate, upetaahaa, ye, yuktatamaahaa

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Shree Bhagavaan uvaacha:
mayyaveshya mano ye maam nityayuktaa upaasate |
shraddhayaa parayopetaaste me yuktatamaa mataahaa || 2 ||
 
Shree Bhagavaan said:
Those who, fixing their mind in me, are constantly engaged in my worship, endowed with supreme faith, those are superior in yoga, in my opinion.
 
mayi : in me
aaveshya : fixing
manaha : mind
ye : those who
maam : my
nityayuktaa : constantly engaged
upaasate : worship
shraddhayaa : with faith
parayaa : supreme
upetaahaa : endowed
te : those
me : my
yuktatamaahaa : superior in yoga
mataahaa: opinion
 
Previously, Arjuna had asked Shri Krishna to select which type of devotees were better between those who worship Ishvara as the formless unmanifest, and those who worship him as an entity endowed with form. Shri Krishna begins by describing those devotees who worship Ishvara endowed with form. He says that such devotees are the most superior yogis because they are constantly engaged in worship of Ishvara, full of supreme faith.
 
Three qualities of a superior yoga are highlighted here. Firstly, we as devotees should be able to fix our mind on Ishvara, using all the instruction given in chapter six and other places as well. In the initial stages of meditation, keeping our mind on Ishvara even for ten minutes is quite an achievement. Secondly, we have to be “nitya yuktaa”, the ability to remain constantly engaged in worship, without letting the mind divert itself to other pursuits. Thirdly, we need to be endowed with supreme and unwavering faith.
 
Even though these qualities may seem easy to attain on the surface, they are not so. Shri Krishna chooses words that indicate that he is looking for the highest kind of concentration and faith. For example, he uses the word “aaveshya” to describe concentration, but what it really means is using our thoughts to enter, to penetrate into the object of concentration. This kind of concentration requires a highly purified mind, free from selfish likes and dislikes and from attachment to material concerns. Our degree of faith further reinforces the ability to remain focused on our object of concentration.
 
So then, what is Shri Krishna’s opinion on those devotees who worship Ishvara as the unmanifest? This comes next.

Bhagavad Gita Verse 29, Chapter 9

24 Friday Aug 2012

Posted by in 9.29, aham, api, bhajanti, bhaktyaa, cha, chapter 9 verse 29, dveshyaha, maam, mayi, me, na, priyaha, samaha, sarvabhooteshu, te, teshu, tu, ye

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samoham sarvabhooteshu na me dveshyati na priyaha |
ye bhajanti tu maam bhaktyaa mayi te teshu chaapyaham || 29 ||
 
I am the same to all beings, I do not hate nor favour any one. But, those who worship me faithfully, they are in me and I am in them.
 
samaha : same
aham : I am
sarvabhooteshu : to all beings
na : no one
me : my
dveshyaha : hate
na : nor
priyaha : favour
ye : one who
bhajanti : worships
tu : but
maam : me
bhaktyaa : faithfully
mayi : in me
te : those
teshu : in them
cha : and
api : also
 
Following the argument so far, one may have a doubt that Ishvara is somewhat partial to his devotees since he offers them liberation, not to others. Shri Krishna addresses this doubt by saying that he is absolutely impartial and that he does not hate or favour anyone. The difference in the result obtained is entirely up to the effort and qualification of the seeker.
 
Consider a mother who has to feed two sons. One is a wrestler, and one is an invalid. She will give a lot of heavy food to the wrestler, and easy to digest food to the invalid. She cannot be accused of favouring the wrestler because she is giving food based on his efforts and his constitution. Or consider the sun who provides the same heat and light to everyone. If you build a solar power plant, you can generate electricity. If you don’t, you will not be able to do so.
 
Similarly, Ishvara is same and equal to everyone. In the Mahabharata, Shri Krishna gave Arjuna and Duryodhana. They could either use him or his powerful army for the war. Arjuna chose Shri Krishna and Duryodhana chose the army. It is the person who makes the right or wrong choice. We can either put a plug in the electrical socket or our finger. Electricity does not care, but the results will be different.
 
Now, if we truly devoted to our family for example, we do not see any barrier, difference, separation between our family and ourselves. Whatever do for them, it is as if we do it for us. Whatever they do for us, they do it as if they were doing it for themselves. Similarly, if we are truly devoted to Ishvara, we see him in us, and he sees us in him.
 
Here, the topic of sakaama and nishkaama is concluded (desire-oriented and desireless devotion). The topic of the glory of devotion is taken up next.
 
Footnotes
1. Earlier Shri Krishna had said that Ishvara is not in anyone. This contradiction is resolved if we consider that each statement is made based on one’s perspective. If we are a devotee, Ishvara is in us and we are in Ishvara. If we a materialistic, Ishvara is not in us.

Bhagavad Gita Verse 7, Chapter 8

04 Wednesday Jul 2012

Posted by in 8.7, anusmara, arpita, asamshayam, buddhihi, cha, chapter 8 verse 7, eshyasi, eva, kaaleshu, maam, manaha, mayi, sarveshu, tasmaat, yudhya

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tasmaatsarveshu kaaleshu maamanusmara yudhya cha |
mayyarpitamanobuddhirmaamevaishyasyasamshayam || 7 ||
 
Therefore, remember me at all times and fight. One who offers his mind and intellect to me attains me only, without a doubt.
 
tasmaat : therefore
sarveshu : all
kaaleshu : times
maam : me
anusmara : remember
yudhya : fight
cha : and
mayi : to me
arpita : offer
manaha : mind
buddhihi : intellect
maam : me
eva : only
eshyasi : attains
asamshayam : without a doubt
 
Shri Krishna gives the ultimate teaching to all of mankind in this shloka. Since the thought at the time of death determines our fate after death, and the thought of death is an outcome of our lifelong thinking, Shri Krishna instructs us to remember Ishvara at all times and perform our duties.
 
Let us examine this instruction further. We are not asked to give up our duties, retire to a forest and constantly think of Ishvara there. Shri Krishna wants us to first remember Ishvara, and then perform duty consistent with our svadharma. The result of leading such a life is that we will attain Ishvara certainly. There is no doubt in this matter.
 
With this instruction, meditation takes on a whole new dimension. Typically, we confine meditation to something that we do for fifteen to thirty minutes, sitting in a solitary place as instructed in the sixth chapter. We now realize that those instructions were meant to prepare us for the kind of meditation that Shri Krishna wants us to pursue: 24/7 meditation of Ishvara.
 
How can this be possible? Our mind can only think of one thought at a time. So the way to meditate continuously is to somehow understand that everything we see, do and know is Ishvara.
 
Now we understand why Shri Krishna defined the terms brahma, karma, adhibhuta, adhideva, adhyaatma, adhiyagnya at the beginning of the chapter, because all those are nothing but Ishvara. If, while performing any action, we know that the actor, the action, the instrument, the process and the result – everything is Ishvara – we will never forget Ishvara.
 
Even if this kind of thinking is not possible for us in the beginning, we can emulate the mind of a mother who, regardless of what she is doing, always thinks about her child in the background. By practising meditation on our favourite deity we develop an attachment to it, so that we can recall it every time we feel distant from Ishvara.
 
So therefore, by practicing meditation constantly on Ishvara, we should strive to change our thinking such that our final thought will be nothing but Ishvara. This constant meditation upon Ishvara is called upaasanaa.