Category Archives: parayaa

Bhagavad Gita Verse 17, Chapter 17

07 Tuesday May 2013

Posted by in 17.17, aphalakaanshibhihi, chapter 17 verse 17, naraihi, parayaa, parichakshate, saattvikam, shraddhayaa, tapaha, taptam, trividham, yuktaihi

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shraddhayaa parayaa taptam tapastattrividham naraihi |
aphalakaanshibhiryuktaihi saattvikam parichakshate || 17 ||
 
This three fold penance, performed by balanced people with supreme faith, without expectation of reward, is called sattvic.
 
shraddhayaa : with faith
parayaa : supreme
taptam : is performed
tapaha : penance
tat : this
trividham : three fold
naraihi : by people
aphalakaanshibhihi : without expectation of reward
yuktaihi : balanced
saattvikam : sattvic
parichakshate : is called
 
So far, we saw that tapas or penance comprises three aspects. Bodily or shaaririka tapas, speech or vaangmaya tapas, and mental or maanasika tapas. Tapas is used to conserve and channel our energy in the pursuit of a goal or objective, whether it be material or spiritual. Shri Krishna now describes three types of tapas, and how they can be used to assess the texture of our faith. He first describes the conditions under which penance is revealed to be sattvic.
 
The unique nature of sattvic tapas is that it is performed in the pursuit of the highest possible goal, which is self realization. It is not performed for any material gain, or the pursuit of physical or mental powers. Furthermore, it is performed with the utmost faith in the statements of the scriptures. Shri Krishna uses the word naraha or human in this shloka, and not in the shlokas that described the other two types of penance. He implies that only humans have the ability to perform penance without expectation of material gain.
 
Who has the ability to perform this highest level of penance, this sattvic penance? It is one who is yukta, one who has integrated his mind with his intellect, one who can remain balanced in success and failure. Only such a person is able to incorporate all the three aspects of penance, physical, mental and speech, referred in the shloka as three fold. Even if one of these is missing, the tapas loses its sattvic aspects. Mental penance is the toughest of all the three, since it is hardest to conquer the mind.

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 27, Chapter 1

06 Tuesday Sep 2011

Posted by in avasthitaan, avishto, chapter 1 verse 26, kripayaa, parayaa, sameekshya, sarvaanbandhuna, vishidan

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taansameekshya sa kaunteyaha sarvaanbandhunavasthitaan |
kripayaa parayaavishto vishidannidamabraveet || 27 ||
 
Seeing his kinsmen standing near him, Arjuna, son of Kunti, became overwhelmed with pity, and struck by despair, spoke this.
 
taan : those
sameekshya sa : seeing
kaunteyaha : son of Kunti, Arjuna
sarvaanbandhuna : kinsmen
avasthitaan : standing
kripayaa : pity
parayaa :  extreme
avishto : filed with
vishidan : despair
idam : this
abraveet: spoke
 
Strong egos are mired in duality. Like bipolar person, a strong ego can go from one emotion to its exact opposite almost instantly. When Arjuna saw the caliber of warriors in the opposing army, his demeanour switched from courage to cowardice in a matter of seconds.
 
Why did this happen? When one is under the control of the ego rather than the rational intellect, one’s emotional balance is extremely vulnerable. All it took to destabilize his balance was for Shri Krishna to highlight Arjuna’s kinsmen in the army.
 
This verse also shows that no one is immune from the workings of the ego. Arjuna was a well-educated, committed warrior, in fact one of the best warriors on the planet. Even someone as tough as him lost his emotional balance so quickly.
 
Footnotes
1. An interesting simile is provided in the Jnyaneshwari for this verse. Just like a man forgets his old girlfriend after being infatuated with a new girl, Arjuna’s warrior instincts were replaced with pity for his kinsmen, and cowardice for the war.