Category Archives: sanjaayate

Bhagavad Gita Verse 17, Chapter 14

22 Friday Feb 2013

Posted by in 14.17, ajnyaanam, bhavataha, chapter 14 verse 17, eva, jnyaanam, lobha, pramaadamohau, rajasaha, sanjaayate, sattvaa, tamasaha

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sattvaatsanjaayate jnyaanam rajaso lobha eva cha |
pramaadamohau tamaso bhavatojnyaanameva cha || 17 ||
 
From sattva arises wisdom, and rajas from greed. Heedlessness, error as well as ignorance arise from tamas.
 
sattvaa : from sattva
sanjaayate : arises
jnyaanam : knowledge
rajasaha : rajas
lobha : greed
eva : also
cha : and
pramaadamohau : heedlessness and error
tamasaha : tamas
bhavataha : arises
ajnyaanam : ignorance
eva : also
cha : and
 
Previously, we took the example of people who make it a habit to go to the gym everyday, and eventually make it into an integral part of their lives. If we fast forward that example a few months further, we find that these people have lost weight, they are taking care of their body, they are eating healthy, avoiding smoking and so on. Their persistence in getting over the initial pain of going to the gym has paid off. They enjoy the state being healthy and being fit. Intelligent action has shaped their physical state, and consequently, the physical state gives its result.
 
Similarly, mental states that were shaped by intelligent actions give results as well. Shri Krishna says that sattvic mental state gives us access to material and spiritual knowledge, since our intellect improves its ability to think clearly and grasp information quickly. A rajasic mental state makes us act in the world to rush after objects. We want objects we do not have, and want more of objects that we already have. A tamasic mental state has the worst possible outcome. It keeps us steeped in ignorance of the material world, and of our true nature. We do not want to act at all, and even if we do, we perform furtile actions, or perform careless actions.
 
This shloka and the prior shloka point out the self reinforcing nature of actions and gunaas. If we consciously perform sattvic actions day after day, we will generate a greater proportion of sattva in our mind, which will further spur sattvic actions. This is the logic behind karma yoga. By urging us to perform selfless actions, Shri Krishna wants us to rise from our rajasic and tamasic existence to one of greater sattva.

Bhagavad Gita Verse 26, Chapter 13

27 Sunday Jan 2013

Posted by in 13.26, bharatarshabha, chapter 13 verse 26, jangamam, kinchit, kshetrakshetrajnyasamyogaat, sanjaayate, sattvam, sthaavaraha, tat, viddhi, yaavat

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yaavatsanjaayate kinchitsattvam sthaavarjangamam |
kshetrakshetrajnyasamyogaattadviddhi bharatarshabha || 26 ||
 
Whatever being is born, inert or moving, know that to have come from the union of kshetra and kshetrajnya, O foremost among the Bharatas.
 
yaavat : whatever
sanjaayate : born
kinchit : any
sattvam : being
sthaavaraha : inert
jangamam : moving
kshetrakshetrajnyasamyogaat : union of kshetra and kshetrajnya
tat : that
viddhi : know
bharatarshabha : O foremost among the Bharatas
 
We now shift our attention from the nature of the “I” to the nature of the world. We may be able to experience our true nature as the saakshi, the witness, in deep meditation. But most of us still have to transact in this world, still deal with our friends, our relatives, our co-workers and so on. How should our attitude be towards the world after we have understood, at least in theory, what our true nature is? We cannot, and should not, think of ourselves as something special, and as everyone else as useless forms on an IMAX screen, per the illustration used in previous shlokas. Now, in this sequence of shlokas, we learn to develop the right attitude, the right vision towards the world.
 
Shri Krishna begins this topic by asserting that every other being in the universe has come into existence just like we have. The kshetrajnya, the higher aspect of Prakriti, has identified itself with the kshetra, the lower aspect of Prakriti. Each such erroneous identification creates the Purusha, also known as the jeeva, the individual soul. Subsequently, each Purusha has developed attachment to the qualities of Prakriti, accumulating selfish desires or karmas in the process. Billions of Purushas live out their lives in this world trying to exhaust their karmas, but in most cases, end up accumulating more karmas, and therefore, take birth again.
 
We have spoken of this erroneous identification several times, but have not delved into it deeply. The classic example to explain this erroneous identification is that of a burning hot iron ball. The iron ball has taken on heat, which is the property of fire. On the other hand, fire which is normally without shape, has taken on the property of the iron ball, which is round. Two things taking on each other’s properties is known as “anyonya adhyaasa” or mutual superimposition. The Purusha’s real nature is infinite, full of knowledge and bliss. Prakriti’s nature is finite, inert and sorrowful. Erroneous identification results in them exchanging their properties, as it were. This is how the Purusha assumes inertness of the body.
 
So our daily life is nothing but a Purusha interacting with several other Purushas, all of which are under the effect of this erroneous identification. There should be no hint of any arrogance that causes us to treat others differently just because we think that we have acquired more knowledge than them. In fact, whenever we emphasize differences between one another rather than similarities, even in worldly matters, we slip further away from liberation. But, developing an attitude of sameness towards everyone becomes difficult, especially when our minds are conditioned to differentiate rather than unify. Keeping this in mind, we learn to develop the correct attitude towards the world in the next shloka.

Bhagavad Gita Verse 62-63, Chapter 2

29 Tuesday Nov 2011

Posted by in 2.62, 2.63, abhijaayate, attachment, bhavati, chapter 2 verse 62-63, dhyayataha, kaamaat.krodhah, kaamaha, krodhaat, pumsaha, sammohaat, sammohah, sangaat, sangah, sanjaayate, teshu, upajaayate, vishayaan

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dhyayato vishayaanpumsaha sangasteshoopajaayate |
sangaatsanjaayate kaamaha kaamaatkrodhobhijaayate || 62 ||

krodhaadbhavati sammohah sammohaatsmritivibhramaha |
smritibhramshaad buddhinaasho buddhinaashaatpranashyati || 63 ||

When a man constantly thinks about objects, attachment for those objects arises. From attachment is born desire, and from desire is born anger.

From anger comes delusion, from delusion comes loss of memory, from loss of memory comes destruction of intellect, and once the intellect is destroyed, he perishes.

dhyayataha : thinking
vishayaan : objects
pumsaha : individual
sangah : attachment
teshu : to those
upajaayate : is born
sangaat : from attachment
sanjaayate : is born
kaamaha : desire
kaamaat : from desire
krodhah : anger
abhijaayate : is born

krodhaat : when anger arises
bhavati : happens
sammohah : delusion
sammohaat : from delusion
smritivibhramaha : loss of memory
smritibhramshaad : from loss of memory
buddhinaasho : destruction of intellect
buddhinaashaat : from destruction of intellect
pranashyati : he perishes

Earlier, Shri Krishna touched upon the topic of continually thinking about material objects when we do not contact them physically. In this shloka, he goes into great detail as to why it is to be avoided. These two shlokas are sometimes referred to as the “ladder of fall”. They illustrate how one simple thought can lead to the downfall of an individual. 

Here is the entire sequence of events as mentioned in the 2 shlokas:

Constant thinking of material objects -> attachment -> desire -> anger -> delusion -> loss of memory -> destruction of intellect -> individual perishes.

Let’s first examine the sequence of events from constant thinking all the way upto desire using the Ipod example from earlier :
A person has thoughts about ipod on sale -> gets attached to that ipod deal -> desire to buy ipod on sale is created.

Now, at this point, he has purchased the Ipod and is extremely attached to it. Even without going forward in the sequence, we can see that the material desire to procure an Ipod has taken the person away from performing his svadharma. His equanimity has already been disturbed. He is dragged back into the material world, and has taken one step backwards from moksha or freedom.

Let’s move forward in the sequence:
Ipod breaks down -> he is angry that it has broken down -> he completely loses his equanimity -> takes anger out on his wife -> family environment is agitated.

Here, not only has he completely lost his equanimity, but has also caused pain to other members of his family. So the message here is that constant pondering and thinking about objects eventually leads to moving away from equanimity, hence it is to be avoided, or at least minimized to the extent possible.

An interesting point seen here is around anger. Per the shlokas, anger is caused when one’s desire gets obstructed. Also, attachment to a concept such as one’s job title or position causes continual waves of thought, anger and delusion, in other words, stress.  Therefore, these shlokas provide an ancient but relevant analysis of anger and stress.