Category Archives: naraha

Bhagavad Gita Verse 45, Chapter 18

03 Wednesday Jul 2013

Posted by in 18.45, abhirataha, chapter 18 verse 45, http://schemas.google.com/blogger/2008/kind#post, karmani, labhate, naraha, samsiddhim, shrunu, siddhim, svakarmanirataha, vindanti

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sve sve karmanyabhirataha samsiddhim labhate naraha |
svakarmanirataha siddhim yathaa vindanti tachhrunu || 45 ||
 
Engaged in his own duty, each person attains the foremost accomplishment. How one can attain this accomplishment by being content in his duty, that you hear from me.
 
sve : own
karmani : through duty
abhirataha : engaged
samsiddhim : foremost accomplishment
labhate : attains
naraha : person
svakarmanirataha : content in his duty
siddhim : accomplishment
yathaa : how
vindanti : attains
tat : that
shrunu : hear from me
 
The Vedas recognized the system of varna as a means for every individual to realize their potential. They enabled everyone to contribute to society as per their mental makeup and aptitude. Every action performed in accordance with one’s duty yielded a meritorious fruit or punya, and every, and every action that went against one’s duty yielded a demerit or a paapa. The net result of punyas and paapas decided the fate of every individual. One would gain a life that was better or worse than the current one based on their actions.
 
But there is more to the performance of duty than the cycle of action, reaction and rebirth. Shri Krishna says that performance of duty can become the gateway towards liberation. As we have seen earlier, the Gita enables each and every individual, regardless of their occupation or stage in life, to pursue the path of liberation. We do not have to renounce our actions and become sadhus or monks. We just have to keep doing our duty. The result of doing our duty is samsiddhi, perfection, the foremost accomplishment.
 
The ultimate goal of karma yoga is purification of the mind. It cleans the mind of all its impurities in the form of selfish desires created by raaga and dvesha, likes and dislikes. It is this purification of the mind that becomes the foremost accomplishment, samsiddhi, for one who is performing karma yoga. But mere performance of duty will not result in samsiddhi. There is something else needed, which Shri Krishna will reveal in the next shloka.

Bhagavad Gita Verse 15, Chapter 18

03 Monday Jun 2013

Posted by in chapter 18 verse 15, ete, hetavaha, http://schemas.google.com/blogger/2008/kind#post, karma, naraha, nyaayyam, pancha, praarabhate, shareeravaangmanobhihi, tasya, vipareetam

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shareeravaangmanobhiryatkarma praarabhate naraha |
nyaayyam vaa vipareetam vaa panchaite tasya hetavaha || 15 ||
 
Whatever action is begun by a person, with the body, speech and mind, either per scripture or the opposite, these five are its causes.
 
shareeravaangmanobhihi : with body, speech and mind
yat : whatever
karma : action
praarabhate : begun
naraha : person
nyaayyam : per scripture
vaa : either
vipareetam : opposite
vaa : or
pancha : five
ete : these
tasya : its
hetavaha : causes
 
Let us quickly recap the concepts from the previous shloka. Any action that we perform has five components behind it. The body provides the foundation for the action. The instruments comprise the five organs of sense and the five organs of action. The energy system of the body, the praana, provides the fuel needed to perform the action. The individual notion, the ego, provides the motive behind the action. The daivam, Ishvara, ensures that the universe supports the performance of the action.
 
To drive home this point, Shri Krishna adds that there is no action that is beyond the realm of these five factors. In other words, the five factors are the material cause as well as the efficient cause or intelligence behind an action. Since a robot can perform any task that it is programmed with, it is easy to understand that the five factors are the material cause of the action. But when we say that they are also the intelligence behind the action, it is a little difficult to swallow. Our true self, the eternal essence, has nothing whatsoever to do with the action. The mind generates thoughts and the body performs actions.
 
Now, another point is taken up in the shloka. It is the very same five factors that can perform an action in conformance with the universe and its laws, as well as action that goes against the universe and its laws, also termed as a sinful action. The way a person looks at the world, as well as the nature of his intelligence, determines whether he will perform an action lawfully or sinfully. The entire process of action is analyzed in detail later in the chapter. This overview of the factors behind an action is concluded here, setting us up for the most important teaching of the Gita, taken up next.

Bhagavad Gita Verse 22, Chapter 16

17 Wednesday Apr 2013

Posted by in 16.22, aacharati, aatmanaha, chapter 16 verse 22, etaihi, gatim, kaunteya, naraha, paraam, shreyaha, tamodvaaraihi, tataha, tribhihi, vimuktaha, yaati

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etairvimuktaha kaunteya tamodvaaraistribhirnaraha |
aacharatyaatmanaha shreyastato yaati paraam gatim || 22 ||
 
One who is free from these, the three gates of darkness, does good to himself, O Kaunteya, and with that, attains the supreme goal.
 
etaihi : these
vimuktaha : free
kaunteya : O Kaunteya
tamodvaaraihi : gates of darkness
tribhihi : three
naraha : one who
aacharati : does
aatmanaha : himself
shreyaha : good
tataha : with that
yaati : attains
paraam : supreme
gatim : goal
 
Shri Krishna describes the fate of one who has successfully conquered desire, anger and greed, the three gates of tamas or darkness. He says that such a person, from a practical standpoint, puts his life on the right track, he does good to himself. From an absolute standpoint, such a person attains the supreme goal of self realization, of oneness with Ishvara, instead of entrapment in the never ending cycle of birth and death.
 
With this shloka, the message of the entire sixteenth chapter is summarized and concluded. Most of us, given the materialistic nature of the world, are on the path of preyas, the pleasant, the path of continuous satisfaction of selfish desires. Shri Krishna urges us to slowly tune down the three devilish qualities of desire, anger and greed, so that we can start walking on the path of shreyas or the auspicious, the path of the divine qualities. Only then do we become qualified to attain the supreme goal of self realization.
 
Having heard this, we probably have a question that arises in our minds. Every second of our lives, we are bombarded with a ton of desires. If our awareness level is high, we can regulate them some of the time, but not all of the time. Furthermore, anger can erupt and take over our mind within a microsecond. How can we, on our own, control desire, anger and greed? It is not easy. Anticipating this question, Shri Krishna answers it in the next shloka.

Bhagavad Gita Verse 19, Chapter 12

29 Saturday Dec 2012

Posted by in 12.19, aniketaha, bhaktimaan, chapter 12 verse 19, mauni, me, naraha, priyaha, santushtaha, sthiramatihi, tulyanindaastutihi, yena kenachita

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tulyanindaastutirmauni santushto yena kenachita |
aniketaha sthiramatirbhaktimaanme priyo naraha || 19 ||
 
To whom praise and insult are same, who is silent, content with anything, who is without a home, with unwavering mind, a person who is such a devotee is dear to me.
 
tulyanindaastutihi : praise and insult are same
mauni : one who is silent
santushtaha : content
yena kenachita : with anything
aniketaha : without a home
sthiramatihi : unwavering mind
bhaktimaan : devotee
me : me
priyaha : dear
naraha : person
 
Shri Krishna continues summarizing the twelfth chapter in this shloka by listing further attributes of the perfected devotee. He first says that both praise and insult have no effect on the devotee. Praise and insult are usually targeted towards a person’s name. But the devotee, having given up all identification with his name, does not care whether he is praised or insulted, just like the sky does not get affected whether someone throws roses at it or dirt. The devotee is also a mauni, one who remains silent. Here, the silence does not refer to verbal silence but to silence of desires and thoughts that are devoid of Ishvara as their basis.
 
The ocean is not affected whether it gets a torrential downpour or no rain at all. It happily accepts whatever comes its way because it is content with itself. Similarly, the devotee is content in his constant devotion to Ishvara, and therefore accepts whatever comes his way without any complaint. The devotee also does not have an attitude of possession towards anything, including his home. Like the wind that comes and goes anywhere as it pleases, the devotee considers the entire world his home and is attached his house, his physical body, his mind, his intellect or his desires.
 
As we proceed along the path of devotion, we will notice that our mind shifts between giving reality to the world as part of Ishvara, and giving reality to the world as separate from Ishvara. As long as we give reality to the world as an independent entity, we can never get rid of our unfulfilled desires, and the attachment to the world that results from those desires. A perfected devotee is one whose mind is fixed on giving reality to the world as a part of Ishvara, giving up all selfish desires in the process. Shri Krishna says that a person who harbours all these attributes is fit to be called a naraha, a human being, in the true sense of the world. Such a devoted person is very dear to him.

Bhagavad Gita Verse 23, Chapter 5

26 Monday Mar 2012

Posted by in 5.23, bhavam, chapter 5 verse 23, eva, iha, kaama, krodha, naraha, praak, sa, shareera, shoknoti, sodhum, sukhee, vegam, vimokshanaat, yaha, yuktaha

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shoknotihaiva yaha sodhum praakshareeravimokshanaat |
kaamakrodhaadbhavam vegam sa yuktaha sa sukhee naraha || 23 ||

He who, even before this body departs, is capable of withstanding the impulse born out of desire and anger; that person is a yogi, that person is blissful.

shoknoti : capable of
iha : this body
eva : even
yaha : he who
sodhum : can withstand
praak : before
shareera : body
vimokshanaat : departs
kaamakrodhaadbhavam : born out of desire and anger
vegam : impulse
sa : that is
yuktaha : is a yogi
sa : that is
sukhee : blissful
naraha : person

In this shloka, Shri Krishna points out exactly why does the mind rush out into the material world. He says that in a person who working towards purifying his mind, there still exists two major obstacles to realization: desire and anger. Both of these generate impulses that cause the mind to go out into the material world. Even though the seeker cannot get rid of desire and anger, but can check the impulses caused by them, that person will attain happiness from within than from without.

Let’s examine what exactly is desire and anger in the framework of the Gita. Whenever one encounters sense pleasures, or recalls a memory of a sense pleasure, the need to re-experience that sense pleasure is called desire. Conversely, whenever one encounters a sorrowful circumstance, or recalls a sorrowful memory, the repulsion generated is called anger. Both these emotions generate impulses to chase after, or run away from an object, person or circumstance. For the mind to realize the eternal essence, it needs to be even-keel. But these impulses take the mind outwards and destabilize it.

Now, there is a possibility of a Catch-22 situation here. There will be an impulse within us to seek joy. Unless we redirect it inward, it will always rush outward. But if we redirect it inward and it does not find joy, it will again go outward. Therefore, turning this impulse inward has to be done intelligently. If all we do is cut ourselves off from the objects that give us pleasure, it will not work. Instead, we must work diligently towards purification of our mind and performance of svaadhyaava, whether it is reading of scriptures, or pooja and so on. As our mind finds exponentially more joy in svaadhyaaya, it will automatically turn inwards and drop its fascination with external objects.

The next two shlokas describe the state of the person who finds inner bliss.

Bhagavad Gita Verse 22, Chapter 2

19 Wednesday Oct 2011

Posted by in 2.22, aparaani, aynyaani, chapter 2 verse 22, dehee, grihnaati, jeernaani, naraha, navaani, samyaati, shareerani, tathaa, vaasaamsi, vihaaya, yathaa

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vaasaamsi jeernaani yathaa vihaaya navaani grihnaati naroparaani |
tathaa shareeraani vihaaya jeernaanyanyaanisamyaati navaani dehee || 22 ||

Just as an individual will discard old clothes and wears new one, so does the body-dweller discard old bodies and obtain other new bodies.

vaasaamsi : clothes
jeernaani : old
yathaa : just like
vihaaya: discard
navaani : new
grihnaati : wears
naraha :  individual
aparaani: other
tathaa : so does
shareeraani : bodies
vihaaya : discard
jeernaani : old
ayanyaani : other
samyaati : obtains
navaani : new
dehee : body-dweller

This is an oft-quoted shloka, and has several aspects and interpretations, just like many shlokas we have seen in this chapter. For our purposes, the main point here is that the eternal essence, or the body dweller, is separate from the human body. When the human body has outlived its purpose, the body dweller discards it and subsequently inherits a new body.

If we have followed the line of reasoning so far, a doubt emerges. How does the eternal essence, which is all-pervading and infinite, enter and leave human bodies? Shouldn’t there just be one eternal essence, one body dweller? This question will be answered later in subsequent verses. For now, we should still consider the eternal essence as one but know that the one eternal essence gets attached to this body or that body, and perceives itself to be that body out of an error.

Note the change of meter in this verse.