Category Archives: na

Bhagavad Gita Verse 10, Chapter 18

29 Wednesday May 2013

Posted by in 18.10, akushalam, anushajjate, chapter 18 verse 10, chinnasamshayaha, dveshti, karma, kushale, medhaavee, na, sattvasamaavishtaha, tyaagee

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na dveshtyakushalam karma kushale naanushajjate |
tyaagee sattvasamaavishto medhaavee chinnasamshayaha || 10 ||
 
He does not dislike inauspicious action, nor does he get attached to auspicious action, he who gives up is pervaded by sattva, is wise, and free of doubts.
 
na : not
dveshti : dislike
akushalam : inauspicious
karma : action
kushale : auspicious
na : not
anushajjate : attached
tyaagee : that one who gives up
sattvasamaavishtaha : pervaded by sattva
medhaavee : wise
chinnasamshayaha : free of doubts
 
So far, three types of renunciation or giving up were described. Shri Krishna now describes the nature of the person who conducts renunciation in the proper manner, the saattvic tyaagi. Such a person is pervaded by sattva. This means that his intellect is able to discriminate between what is real and what is not, in other words, what is the eternal essence and what is the illusory world. This person is described as medhaavee, one who is wise due to the knowledge of the eternal essence, the self.
 
What makes this person different than the other so-called renouncers? It is his indifferent attitude towards action. Though he knows that every action has the potential to generate further sorrow and further desires, he does not hate that action but in fact, continues to do his duty. Conversely, though he knows that doing his duty will eventually make him fit for liberation, or if there is some action that he loves to perform, he does not develop a sense of attachment for it.
 
Eventually, a slow transformation takes place in such a person. Performing karma yoga, which is the same as performing saattvika tyaaga, leads a person to slowly recognize his true nature as the unchanging, unmoving eternal essence. He begins to realize that he is not performing any action at all, it is Prakriti that is doing all the work. When he comes to realize this, he becomes chinnasamshayaha, free of all doubts about who he really is, about his true nature.

Bhagavad Gita Verse 3, Chapter 18

22 Wednesday May 2013

Posted by in 18.3, apare, chapter 18 verse 3, doshavat, eke, iti, karma, maneeshinaha, na, praahuhu, tyaajyam, yajnyadaanatapahakarma

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tyaajyam doshavadityeke karma praahurmaneeshinaha |
yajnyadaanatapahakarma na tyaajyamiti chaapare || 3 ||
 
Actions, being fault filled, should be given up, many contemplative people say this. Others say that actions of sacrifice, charity and penance should not be given up.
 
tyaajyam : give up
doshavat : fault filled
iti : in this manner
eke : many
karma : actions
praahuhu : say
maneeshinaha : contemplative people
yajnyadaanatapahakarma : actions of sacrifice, charity and penance
na : not
tyaajyam : give up
iti : in this manner
cha : and
apare : others
 
In the previous shloka, Shri Krishna shared two prevailing views on the topic of karma yoga. The first view is that one should give up all kaamya karmas, all desire prompted actions. Any action that is undertaken for a personal reward is a desire prompted action. The second view is that one should give up the rewards of all types of actions, including kaamya karmas and nitya karmas or duties. Giving up does not mean physically giving up the reward. It means giving up the attachment to the reward in our mind.
 
Before sharing his definition of karma yoga, Shri Krishna describes two other viewpoints on karma yoga. He says that maneeshees, those who have a contemplative bent of mind, advise that it is futile to undertake any action, because all actions are filled with some fault or the other. They are of the opinion that any action, no matter how small, eventually grows in size, binds us and makes us dance to its tune. Such people prefer to lead a life of monkhood and spend their time immersed in thinking and contemplation.
 
The fourth viewpoint on karmayoga advocates similar but less radical approach than the prior viewpoint. It narrows the scope of actions to just three: sacrifice, charity and penance. In other words, you have to fulfill your obligations towards Ishvara, your fellow human beings, and to yourself. So then, what actions are left out here? This viewpoint does not sanction the performance of actions with regards to our profession, our career and so on. It assumes that one can live without earning a livelihood.

Bhagavad Gita Verse 19, Chapter 14

24 Sunday Feb 2013

Posted by in 14.19, adhigacchati, anupashyati, anyam, chapter 14 verse 19, drishtaa, gunebhyaha, kartaaram, madbhaavam, na, param, saha, vetti, yadaa

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naanyam gunebhyaha kartaaram yadaa drishtaanupashyati |
gunebhyashcha param vetti madbhaavam sodhigacchati || 19 ||
 
When the beholders views no other doer than the gunaas, and knows himself as transcending the gunaas, he attains my nature.
 
na : no
anyam : any other
gunebhyaha : gunaas
kartaaram : doer
yadaa : when
drishtaa : beholder
anupashyati : views
gunebhyaha : gunaas
cha : and
param : transcending
vetti : knows
madbhaavam : my nature
saha : he
adhigacchati : attains
 
Let us now introduce a new character into our recurring example, a CEO of a television channel. He is the father of the young child who, as we have seen earlier, is addicted to watching boxing matches. These matches are broadcast on the very same channel that the CEO owns. What is the difference between the child and the CEO? The CEO has set up the machinery of the television channel. He knows how the shows are recorded, edited and broadcast. When he comes home, he watches the channel as a detached observer. But the child, due to his addiction, gets affected by the blows received by the boxer in the boxing match.
 
The CEO keeps reminding his son to not get so attached to the boxing match since it is not real, it is just a television program. Once the child has identified himself as the boxer, he will have to accept all the consequences of that character in that particular TV show. In the same way, Shri Krishna urges us to not get trapped in the machine called Prakriti. If we identify with Prakriti, which is nothing but the three gunas, then we have to accept all its laws including birth, death, rebirth, joy, sorrow and so on. We have to understand that we neither do anything, nor do we experience the result of our actions. All action and reaction is within the realm of Prakriti. Once we establish ourselves as a witness, we understand that we have incorrectly taken on action and reaction upon ourselves.
 
Knowing this reality, however, does not mean that Prakriti will go away. Even if the child has stopped identifying with the boxer, the boxing match will be broadcast every day at 8 PM. Similarly, even if we are not bound by it, Prakriti will be tangible and visible to us during our waking hours. The entire universe, including the body that we are identified with, is made up of the three gunas of Prakriti. But despite it appearing to us as an apparent reality, Prakriti will be unable to bind us with its laws once we recognize it as an illusion, and not as reality. Once we are able to rise beyond identification with the three gunas, we will see Prakriti the way Ishvara sees Prakriti, as a detached observer. In this manner, when we realize our identity with Ishvara, we will attain the state of liberation, of self realization.

Bhagavad Gita Verse 28, Chapter 13

29 Tuesday Jan 2013

Posted by in 13.28, aatmaanam, aatmanaa, chapter 13 verse 28, eeshvaram, gatim, hi, hinasti, na, paraam, pashyan, samam, samavasthitam, sarvatra, tataha, yaati

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samam pashyanhi sarvatra samavasthitameeshvaram |
na hinastyaatmanaatmaanam tato yaati paraam gatim || 28 ||
 
For, he who sees Ishvara established equally everywhere, does not kill his self by his own self. That is why he attains the supreme state.
 
samam : equal
pashyan : he who sees
hi :for
sarvatra : everywhere
samavasthitam : established equally
eeshvaram : Ishvara
na : not
hinasti : kill
aatmanaa : his self
aatmaanam : by his own self
tataha : that is why
yaati : attains
paraam : supreme
gatim : state
 
Shri Krishna explains the result of developing an equanimous vision in this shloka. He says that one who sees Ishvara residing equally in everything and everyone, including himself, does not harm or kill his self by his own self. He says that we commit a kind of suicide whenever we do not focus on the imperishable and give too much importance to the perishable. We would very rarely get the urge to commit suicide. So how does this happen?
 
Whenever our body’s weight increases or decreases, we say “I am fat, I am thin”. Whenever our body falls ill and recovers, we say “I am sick, I am healthy”. Whenever our body is injured and healed, we say “I am injured, I am healed”. We taken on changes that happen to a mass of flesh and bones as our own changes. By repeatedly taking on this identification to the body due to ignorance of our true nature, we get stuck in an endless cycle of desire, action, birth and death. This entry into the cycle of birth and death is referred to as “killing of one’s self by one’s own self”.
 
Shri Krishna says that we need to develop samadarshanam, the vision of seeing the imperishable Ishvara in the perishable world. We need to stop identifying with the body, which is not ours to begin with. It belongs to the five elements that make up the universe, and will go back to them when it has run its course. We should identify with Ishvara who exists equally in us and in other beings. When we recognize that the Ishvara in us is the same Ishvara in everyone, we will attain the most supreme, the most pure state of Ishvara which is the state of brahman, the eternal essence. The instant we realize our identity with brahman, we attain liberation or moksha.
 
We have seen how to attach ourselves to Ishvara, how to identify ourselves with Ishvara in these shlokas. We also need to detach ourselves from Prakriti. We shall see how to do this in the next two shlokas.

Bhagavad Gita Verse 17, Chapter 12

27 Thursday Dec 2012

Posted by in 12.17, bhaktimaan, chapter 12 verse 17, dveshti, hrishyati, kaanshati, me, na, priyaha, saha, shochati, shubhaashubhaparityaagee, yaha

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yo na hrishyati na dveshti na shochati na kaanshati |
shubhaashubhaparityaagee bhaktimaanhyaha sa me priyaha || 17 ||
 
He who neither rejoices nor hates, neither rejoices nor grieves, he who has given up good and bad, he who is (such a) devoted person, he is dear to me.
 
yaha : he who
na : not
hrishyati : rejoices
na : not
dveshti : hates
na : not
shochati : grieves
na : not
kaanshati : desires
shubhaashubhaparityaagee : given up good and bad
bhaktimaan : devoted person
yaha : he who
saha : he
me : me
priyaha : dear
 
In the previous shloka, Shri Krishna described the attitude of a perfected devotee towards the performance of actions. He now elaborates upon the attitude of a perfected devotee towards situations, objects, thoughts and emotions that he encounters. These may come to him either as a result of his actions or as a matter of course in his daily life.
 
When we usually encounter a situation or obtain an object, we are either attracted to it, repulsed by it or are indifferent to it. Attraction generates desires that are stored in our mind, and repulsion generates negative desires, a list of things we would like to stay away from. If we eventually get the favourable object, or hold on to the favourable situation long enough, we become “harshita”, we rejoice. But if we lose that object or situation, which is bound to happen sometime, we become “shochita”, we grieve. Attraction, revulsion, desire, hatred, joy, grief – this is how most of us usually operate.
 
The perfected devotee, however, has tackled this problem at its root. He has stopped labelling any object, person, situation or thought as either good or bad, because it is exactly this labelling that starts the chain reaction of attraction, desire, joy and sorrow. He is like the model student who does not label his teacher’s feedback as good or bad, whether it be praise or criticism, because he has the utmost faith in his teacher. The perfected devotee accepts all objects and situations as Ishvara’s blessings, does what he has to do, and moves on. Shri Krishna says that one who accepts whatever comes with way due to his faith and devotion to Ishvara, is dear to him.

Bhagavad Gita Verse 15, Chapter 12

24 Monday Dec 2012

Posted by in 12.15, cha, chapter 12 verse 15, harshaamarshabhayodvegaihi, lokaat, lokaha, me, muktaha, na, priyaha, udvijate, yaha, yaha : who saha, yasmaat

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yasmaannodvijate loko lokaannodvijate cha yaha |
harshaamarshabhayodvegairmukto yaha sa cha me priyaha || 15 ||
 
By whom no one is agitated, and who is not agitated by anyone, who is free from excitement, irritation, fear and agitation, he is dear to me.
 
yasmaat : by whom
na : not
udvijate : agitated
lokaha : any one
lokaat : by any one
na : not
udvijate : agitated
cha : and
yaha : who
harshaamarshabhayodvegaihi : excitement, irritation, fear, agitation
muktaha : free from
yaha : who
saha : he
cha : and
me : to me
priyaha : dear
 
Wikipedia defines a “roast” as follows: A roast is an event, almost exclusively in the United States, in which an individual is subjected to a public presentation of comedic insults, praise, outlandish true and untrue stories, and heartwarming tributes, the implication being that the roastee is able to take the jokes in good humor and not as serious criticism or insult, and therefore, show their good nature. It is seen by some as a great honour to be roasted, as the individual is surrounded by friends, fans, and well-wishers, who can receive some of the same treatment as well during the course of the evening. The party and presentation itself are both referred to as a roast.
 
In our life, when we are dealing with other people, it is inevitable that we will experience a whole host of emotional reactions to what those people say to us. Four common reactions are excitement on hearing something pleasant, irritation on hearing something unpleasant, fear on hearing something worrisome, and agitation when meeting someone that has the upper hand in the conversation. But in a “roast”, the individual happily accepts all sorts of abuses and insults, because he knows that they are coming from his friends and well-wishers, people that he knows as his own, not separate from him. At the end of the roast, the individual in turn insults and abuses the people that insulted him earlier, and no one feels any ill-will towards him for the same reasons.
 
Similarly, the devotee who considers everyone and everything as the play of Ishvara, including himself, has no reason to take anything personally. His sense of self is not the small ego that most of us consider as our “I”. He has identified with Ishvara who runs multitudes of universes. Any sort of insult, agitation or fear dissipates instantly because he views the insult, the insulter and the recipient of the insult as Ishvara. He thinks of it as a play where his friends are the actors and directors. Shri Krishna says that such a person who is free from agitations, and who does not agitate any one else, is dear to him.

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 53, Chapter 11

06 Thursday Dec 2012

Posted by in 11.53, aham, asi, cha, chapter 11 verse 53, daanena, drishtum, drishtvaan, evam, ijyayaa, maam, na, shakyaha, tapasaa, vedaihi, vidhaha, yathaa

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naaham vedairna tapasaa na daanena na chejyayaa |
shakya evamvidho drishtum drishtvaanasi maam yathaa || 53 ||
 
Not through the Vedas, penance, charity, nor through worship can I be seen, in the manner in which you have seen me.
 
na: not
aham : I
vedaihi : through Vedas
na : not
tapasaa : through penance
na : not
daanena : through charity
na : not
cha : and
ijyayaa : through worship
shakyaha : possible
evam : this
vidhaha : manner
drishtum : seen
drishtvaan : you seen
asi : have
maam : me
yathaa : like
 
In this shloka, Shri Krishna lists tools that help us lead a fruitful life. First, he lists the Vedas, which refer to material and spiritual teachings, give us knowledge to lead a purposeful and ethical life. By encouraging action in life’s early stages, then emphasizing renunciation in the later stages, they get us from harbouring selfish desires to desirelessness. Austerity and charity further reduce our ego, and penance strengthens us internally and externally. Worship invokes Ishvara’s grace and blessings.
 
However, Shri Krishna reminds us that none of these methods will give us attainment of Ishvara as their result. This point is of such importance that he brings it up for the second time in the same chapter. Each of the means outlined above have their own results which are valid in life’s various stages, but they can only purify us, not give us Ishvara directly. If we don’t understand this, we are like the child who wants to go to a dentist not to take care of a tooth issue, but to get the lollipop at the end of the visit.
 
Attainment of Ishvara is purely in the hands of Ishvara himself, as we saw earlier. It is his choice as to whom he will bestow his grace upon. But so far, Shri Krishna himself has described that there is no bias in the way he has set up the machinery of the universe. This leads us to believe that Ishvara will not arbitrarily bestow his grace upon anyone randomly. There has to be a logic to it. Shri Krishna reveals this answer next.

Bhagavad Gita Verse 43, Chapter 11

26 Monday Nov 2012

Posted by in 11.43, abhyadhikaha, anyaha, api, apratimaprabhaava, asi, asti, chapter 11 verse 43, charaacharasya, gareeyaaan, guruhu, kutaha, lokasya, lokatraye, na, pitaa, poojyaha, tvam .asya, tvatsamaha

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pitaasi lokasya charaacharasya tvamasya poojyashcha gururgareeyaan |
na tvatsamostyabhyadhikaha kutonyo lokatrayepyapratimaprabhaava || 43 ||
 
You are the father of this universe, of all that is moving and non-moving. You are most worthy of worship, and the greatest teacher among teachers. There is none like you. How could anyone be superior than you in all the three worlds, O one of immeasurable impact?
 
pitaa : father
asi : is
lokasya : universe
charaacharasya : moving and non-moving
tvam : you
asya : are
poojyaha : worthy of worship
cha : and
guruhu : teacher
gareeyaaan : teachers
na : not
tvatsamaha : like you
asti : is
abhyadhikaha : superior than
kutaha : how
anyaha : other
lokatraye : in the three worlds
api : also
apratimaprabhaava : unsurpassable impact
 
Arjuna describes the characteristics of an ideal parent in this shloka. Who is an ideal parent? Any parent should obviously provide physical and emotional nourishment to their children. But ideal parents also become the greatest gurus, the greatest teachers, for their children. Only when parents teach the right knowledge and values do they become worthy of being worshipped by their children. Symbolically speaking, Ishvara is the ideal parent because he is the ultimate cause of this universe that is made up of sentient and insentient objects.
 
Arjuna also refers to Ishvara as the ultimate overlord of the three worlds. Traditionally, we think of these three worlds as referring to heaven , hell and earth. Another meaning of the three worlds is the three states in which we exist. In the day, we exist in the waking state where our intellect, our faculty of logic and reason is active. In the night, we go into our dream state, where our intellect is shut off but our mind creates whole new dream worlds. We then go into a state of deep sleep, where neither the mind nor the intellect functions.
 
Though we keep going through all three states daily, the sense that “I exist” is common. The Mandukya Upanishad uses this analysis to reveal the nature of the eternal essence. In this shloka, Arjuna asserts that Ishvara is with us as the “I am” principle in all of these three states of waking, dream and deep sleep. To this great being, Arjuna surrenders his ego by declaring that there is nothing else in the entire universe like Ishvara.