Category Archives: paramaam

Bhagavad Gita Verse 49, Chapter 18

07 Sunday Jul 2013

Posted by in 18.49, adhigachhati, asaktabuddhihi, chapter 18 verse 49, jitaatmaa, naishkarmyasiddhim, paramaam, sanyaasena, sarvatra, vigatasprihaa

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asaktabuddhihi sarvatra jitaatmaa vigatasprihaa |
naishkarmyasiddhim paramaam sanyaasenaadhigachhati || 49 ||
 
One whose mind is unattached from all aspects, who is self controlled, from whom desires have departed, attains the supreme state of freedom from action by sanyaasa.
 
asaktabuddhihi : one with unattached mind
sarvatra : from all aspects
jitaatmaa : who is self controlled
vigatasprihaa : from whom desires have departed
naishkarmyasiddhim : state of freedom from action
paramaam : supreme
sanyaasena : by sanyaasa
adhigachhati : attains
 
Most government jobs, and even private sector jobs, come with a built in end date known as the retirement date, which signifies the culmination of career-related actions. Similarly, when we perform our duty observing the tenets of karma yoga, we will eventually reach a point where we are ready to move onto the next stage in the spiritual journey known as sanyaasa. The aashrama system in Indian culture appoints sanyaasa as the last aashrama, the last stage in life, where the individual should renounce all their duties and life a lifestle of a sanyaasi, a monk.
 
Shri Krishna lists three characteristics of a person who has reached the stage of sanyaasa or monkhood. His intellect is asakta, it is unattached from all objects, people and situations. It no longer entertains the notions that this object is mine, or this person is my daughter and so on. He is able to do so because he is jitaatmaa, he has fully conquered his mind, it does not get agitated or excited by external stimuli. And even without external stimuli, it does not feel the need to act in the world, because it is devoid of sprihaa or desires.
 
Arjuna wanted to know the difference between tyaaga and sanyaasa at the beginning of this chapter. We can glean the primary difference from the teaching so far. The end goal of tyaaga or karma yoga is purity of mind, also known as sattva shuddhi. The end goal of sanyaasa is the attainment of brahman or the eternal essence. It is also known as naishkarmya siddhi, the state, the accomplishment where one becomes actionless, or all actions become totally spontaneous, like a river entering the ocean. There are no more internal cravings or external goals since one has completely transcended the effect of the three gunaas.

Bhagavad Gita Verse 21, Chapter 8

18 Wednesday Jul 2012

Posted by in 8.21, aahuhu, aksharaha, avyaktaha, chapter 8 verse 21, dhaama, gatim, iti, mama, na, nivartante, paramaam, paramam, praapya, tam, tat, uktaha, yam

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avyaktokshara ityuktastamaahuhu paramaam gatim |
yam praapya na nivartante taddhaama paramam mama || 21 ||
 
He who is called unmanifest and imperishable, he who has been spoken of as the supreme goal; having attained him (beings) do not return, that is my supreme abode.
 
avyaktaha : unmanifest
aksharaha : imperishable
iti : in this manner
uktaha : has been called
tam : he
aahuhu : spoken
paramaam : supreme
gatim : goal
yam : he who
praapya : having attained
na : do not
nivartante : return
tat : that
dhaama : abode
paramam : supreme
mama : my
 
Earlier in this chapter, Shri Krishna had mentioned that those who attain Ishvara are not subject to further rebirth. In this shloka, he says that the “another unmanifest” that remains unaffected by the day and night of Lord Brahma is nothing but Ishvara. He also mentions the nature of Ishvara as imperishable, unmanifest and supreme.
 
With this shloka, we come back to the main theme that began in chapter seven – Ishvara. After having explained that this universe is subject to cycles of creation and dissolution, and that unless we take effort, we are stuck in this infinite cycle, Shri Krishna reiterates the need for the pursuit of Ishvara as the means of liberation.
 
So therefore, for the seeker who performs karma yoga and upaasanaa or devotion towards Ishvara attains Ishvara after he has completed his time on earth and in the abode of Lord Brahma. Shri Krishna summarizes the means of attaining Ishvara in the next shloka, which also concludes the topic of liberation from rebirth.
 

Bhagavad Gita Verse 15, Chapter 8

12 Thursday Jul 2012

Posted by in 8.15, aapnuvanti, ashaashvatam, chapter 8 verse 15, duhkhaalayam, gataaha, maam, mahaatmaanaha, na, paramaam, punarjanma, samsiddhim, upetya

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maamupetya punarjanma duhkhaalayamashaashvatam |
naapnuvanti mahaatmaanaha samsiddhim paramaam gataaha || 15 ||
 
Having obtained me, these esteemed do not attain rebirth, the transient abode of sorrow. They attain the goal of supreme success.
 
maam : me
upetya : having obtained
punarjanma : rebirth
duhkhaalayam : abode of sorrow
ashaashvatam : transient
na : do not
aapnuvanti : they attain
mahaatmaanaha : esteemed individuals
samsiddhim : success
paramaam : supreme
gataaha : goal
 
What happens if we diligently meditate upon Ishvara while performing our duties? Shri Krishna provides the answer in this shloka. He says that such people do not attain rebirth after they die. They attain something much higher – they attain Ishvara himself.
 
First, let us examine how Shri Krishna describes our present condition. Our worldly existence is transient, which means that there is no sense of permanence. Look at our body. It grows from a small baby all the way into adulthood and old age. There is not one moment where it is the same. Similarly, all aspects of our life are impermanent. Therefore, Shri Krishna summarizes our existence in one word “duhkhaalaya” or abode of sorrow. It is a constant quest for happiness through impermanence, which is like trying to hold on to a bubble.
 
Most people are well entrenched in this pursuit thinking that it is normal. But some have figured out the fallacy in this pursuit and begun their journey towards Ishvara. They are referred to as “mahaatmaas” or esteemed individuals in this shloka. Those who sincerely pursue this path attain the supreme goal : Ishvara himself. If we get Ishvara, we will not get revisit the world ever again. It is like waking up from a dream – we will not get to go back. So if we hold on to the world, we will never get Ishvara. It is an either/or situation.
 
So therefore, once we decide that our goal is Ishvara, and develop dispassion or vairagya towards the world, we should diligently pursue karma yoga combined with meditation as prescribed by Shri Krishna in the Gita. Here, Shri Krishna concludes the topic of attainment of Ishvara through meditation. The next topic around creation and dissolution of the universe is taken up next.

Bhagavad Gita Verse 13, Chapter 8

10 Tuesday Jul 2012

Posted by in 8.13, anusmaran, brahma, chapter 8 verse 13, deham, ekaaksharam, gatim, iti, maam, om, paramaam, prayaati, saha, tyajan, vyaaharan, yaati, yaha

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omityekaaksharam brahma vyaaharanmaamnusmaran |
yaha prayaati tyajandeham sa yaati paramaam gatim || 13 ||
 
He who departs the body while chanting Om, which is the one-syllable (name of) brahman, and also remembers me, he attains the supreme state.
 
om : Om
iti : this
ekaaksharam : one-syllable
brahma : brahman
vyaaharan : chanting
maam : my
anusmaran : rememberance
yaha : he who
prayaati : departs
tyajan : leaving
deham : body
saha : he
yaati : attains
paramaam : supreme
gatim : state
 
The sound “Om” has been praised in the scriptures as an indicator of brahman, the eternal essence. Shri Krishna concludes the second technique of meditation, meditation on the name of Ishvara, by saying that one who performs meditation on the sound of Om attains Ishvara during the time of departure.
 
Like we saw in the previous instance, the symbolic meaning of this shloka also uses death as a metaphor to indicate death of the ego. Therefore, meditation on the sound of Om helps the seeker sever his connection to the finite ego and take him towards the infinite eternal essence.
 
The key thing, however, is to associate the sound “Om” to our understanding of Ishvara. In other words, meditation on the sound of Om without associating it to our favourite deity will not yield any result. In fact, Adi Shankaraachaarya in his commentary says that meditation on Om should only be performed by one who has diligently heard (“shravana”) and analyzed (“mananam”) the knowledge of the eternal essence. This is why Shri Krishna adds “remember me as Ishvara” to the instruction that we chant Om.
 
To recap, the first technique was meditation upon the grand cosmic form of Ishvara, and the second technique was meditation upon Om. However, both techniques require us to develop control of our praanaas. Recognizing this, Shri Krishna provides an easier third technique in the next shloka.