Category Archives: sarveshu

Bhagavad Gita Verse 54, Chapter 18

12 Friday Jul 2013

Posted by in 18.54, bhooteshu, brahmabhootaha, chapter 18 verse 54, kaankshati, labhate, madbhaktim, paraam, samaha, sarveshu, shochati

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brahmabhootaha prasannaatmaa nashochati na kaankshati |
samaha sarveshu bhooteshu madbhaktim labhate paraam || 54 ||
 
One who has become the eternal essence, who has attained the joyful self, does not grieve nor desire. Equanimous towards all beings, he attains supreme devotion to me.
 
brahmabhootaha : one who has become the eternal essence
prasannaatmaa : attained the joyful self
na : not
shochati : grieve
na : not
kaankshati : desire
samaha : equanimous
sarveshu : towards all
bhooteshu : beings
madbhaktim : devotion to me
labhate : attains
paraam : supreme
 
Having described the duties of a monk or a sanyaasi in the previous three shlokas, Shri Krishna explains the result of assiduously following those duties. The monk develops supreme devotion, paraa bhakti, towards Ishvara. As the monk decreases his involvement in the material world, makes his mind pure, his devotion towards Ishvara starts to increase. The culmination of this devotion is complete equanimity towards everyone and everything. He sees everyone’s joy as his joy, and everyone’s sorrow as his sorrow. He feels fulfilled in himself, therefore he has no desire for anything new, or no grief for anything that he does not have. Only joy remains.
 
From the standpoint of Vedanta, the first six chapters of the Gita covered the analysis of “tvam”, the individual. Starting with karma yoga, then the purification of mind, then the study of scriptures, followed by taking up renunciation of all actions or monkhood, the seeker comes to know himself as the pure self, as distinct from his body and mind, which are products of maaya. But so long as he sees even a tinge of difference between his self and the world, that tinge of difference will eventually bring back raaga and dvesha, like and dislike. Therefore, he also needs to conduct analysis on the “tat”, which is Ishvara.
 
Analysis of Ishvara, knowing Ishvara in essence, was the topic of the chapters seven to twelve in the Gita. The seeker realizes that Ishvara creates, supports and destroys the world, through his power known as maaya. Maaya has the power to cover the true nature of Ishvara, and project a world of dazzling name and form. But, by listing Ishvara’s vibhootis, and by eventually describing his universal form, Shri Krishna informs the seeker that Ishvara also, like the self, is distinct from the universal body and the universal mind. All that the seeker needs to do is to see the oneness between his pure self and Ishvara’s pure self, distinct from all effects of maaya.

Bhagavad Gita Verse 21, Chapter 18

09 Sunday Jun 2013

Posted by in 18.21, bhooteshu, chapter 18 verse 21, jnyaanam, naanaabhaavaan, prithagvidhaan, prithaktvena, raajasam, sarveshu, vetti, viddhi

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prithaktvena tu yajjnyaanam naanaabhaavaanprithagvidhaan |
vetti sarveshu bhooteshu tajjnyaanam viddhi raajasam || 21 ||
 
But, know that knowledge to be raajasic which, in all things, understands various kinds of different entities as distinct.
 
prithaktvena : distinct
tu : but
yat : which
jnyaanam : knowledge
naanaabhaavaan : different entities
prithagvidhaan : various kinds
vetti : understands
sarveshu : all
bhooteshu : things
tat : that
jnyaanam : knowledge
viddhi : know
raajasam : raajasic
 
Bollywood movies used to have a formulaic plot regarding two brothers separated at birth. Many times they would confront each other, and even try to kill each other, until the moment when someone told them that they were brothers. Within a second, the two brothers would reconcile their differences, join forces, and confront their common enemy. From an external and sensory standpoint, nothing changed. Only their knowledge became saattvic, since they now knew that they had their mother in common.
 
According to Shri Krishna, that knowledge which agrees with the report of the senses, which sees distinction between our self and the world, which sees divisions and separateness, that knowledge is raajasic. Everything is taken at face value. Saattvic knowledge, on the other hand, sees unity in diversity. Now raajasic vision is necessary from a vyavahaaric level, a transactional level, otherwise daily life would not be possible. If a businessman viewed everyone as his own self, he would not be able to survive. But if he maintained the attitude of business with his family, his knowledge would be confused and mixed up.
 
Most of us, it is safe to say, possess raajasic knowledge. We see our body as a unit separate and distinct from everyone else. Each person has a different aatmaa, a different self. Raajasic knowledge stays at the level of naama roopa, of name and form. It is easier, even enticing, to think at the level of name and form than to think at the level of what’s common between the names and forms. A slightly evolved version of raajasic knowledge takes the entire family unit as one entity. Whenever a good happens to our brother, it is as if that good has happened to us. When our parents suffer a loss, we suffer with them.

Bhagavad Gita Verse 27, Chapter 13

28 Monday Jan 2013

Posted by in 13.27, avinashyantam, bhooteshu, chapter 13 verse 27, parameshvaram, pashyati, saha, samam, sarveshu, tishthantam, vinashyatsu, yaha

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samam sarveshu bhooteshu tishthantam parameshvaram |
vinashyatsvavinashyantam yaha pashyati sa pashyati || 27 ||
 
He who sees the supreme lord established equally in all beings, as the imperishable within the perishable, he sees (correctly).
 
samam : equally
sarveshu : all
bhooteshu : beings
tishthantam : established
parameshvaram : supreme lord
vinashyatsu : perishable
avinashyantam : imperishable
yaha : who
pashyati : sees
saha : he
pashyati : sees
 
When a nation is fighting for its independence from an invader, freedom fighters always urge the citizens to emphasize that which is common among them and de-emphasize that which is different. In India, freedom fighters had to urge its citizens to overcome their differences of region and religion, and emphasize the idea of a united Indian nation. Unless the citizens stopped identifying themselves with a certain region/religion and started identifying themselves as Indians, there was no chance of India gaining independence.
 
Similarly, all of us tend to focus on each others physical appearances, words, ideas, thoughts, all of which are fundamentally perishable and transient. Shri Krishna urges us to develop and attitude where we shift our focus from the perishable to the imperishable. In other words, we learn to see the imperishable Ishvara in everybody and everything, including ourselves. We saw earlier that everything and every being is a combination of the kshetra and the kshetrajnya. We now stop identifying with the imperishable kshetra and start identifying with the imperishable kshetrajnya, which is Ishvara himself.
 
So then, this is the correct attitude, the correct vision, that we should develop. We are a product of Ishvara and Prakriti, therefore we should identify with the Ishvara aspect as our self, our “I”. In parallel, everything and everyone is also a product of Ishvara and Prakriti, therefore we should emphasize the Ishvara aspect which is present in everyone equally. We will come to the conclusion that the Ishvara aspect in us is the same as the Ishvara aspect in everyone else. Shri Krishna says that one who develops such a vision, one who sees the imperishable in the perishable, he truly sees, not anyone else.

Bhagavad Gita Verse 27, Chapter 8

24 Tuesday Jul 2012

Posted by in 8.27, arjuna, bhava, chapter 8 verse 27, ete, jaanan, kaaleshu, kashchana, muhyati, na, paartha, sarveshu, srutee, tasmaat, yogayuktaha, yogee

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naite srutee paartha jaananyogee muhyati kashchana |
tasmaatsarveshu kaaleshu yogayukto bhavaarjuna || 27 ||
 
Knowing both these paths, any yogi is not deluded, O Paartha. Therefore, remain engaged in yoga at all times, O Arjuna.
 
na : not
ete : both
srutee : paths
paartha : O Paartha
jaanan : knower
yogee : yogi
muhyati : deluded
kashchana : any
tasmaat : therefore
sarveshu : at all
kaaleshu : times
yogayuktaha : engaged in yoga
bhava : remain
arjuna : O Arjuna
 
Shri Krishna starts to conclude the topic of the jeeva’s journey after death. He says that those who have knowledge of the fate of the jeeva after death is not deluded or misinformed. With this knowledge, we can change his behavior on earth in order to qualify for the right path after our death.
 
Of the two paths mentioned in this chapter, there was one that led to liberation. Shri Krishna advises us to follow the path of selfless action combined with single pointed devotion, in other words, karma yoga and bhakti yoga. This is indicated by the phrase “remain engaged in yoga” in this shloka.
 
All of this knowledge has already been explained to us. Karma yoga was the theme of the first six chapters, and bhakti yoga is the theme of chapters six through twelve. We have a choice. We can either read those chapters with an intellectual bent, or we can actually put the teachings to practice in our lives by remaining engaged in yoga “at all times”. The choice is up to us.
 
Shri Krishna summarizes and concludes this chapter in the next shloka.

Bhagavad Gita Verse 20, Chapter 8

17 Tuesday Jul 2012

Posted by in 8.20, anyaha, avyaktaat, avyaktaha, bhaavaha, bhooteshu, chapter 8 verse 20, na, nashyatsu, paraha, saha, sanaatanaha, sarveshu, tasmaat, tu, vinashyati, yaha

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parastasmaattu bhaavonyovyaktovyaktaatsanaatanaha |
yaha sa sarveshu bhooteshu nashyatsu na vinashyati || 20 ||
 
But, there exists another supreme, timeless unmanifest, beyond that (other) unmanifest, which, after destruction of all beings, is not destroyed.
 
paraha : supreme
tasmaat : that
tu : but
bhaavaha : exists
anyaha : another
avyaktaha : unmanifest
avyaktaat : unmanifest
sanaatanaha : timeless
yaha : that
saha : which
sarveshu : all
bhooteshu : beings
nashyatsu : after destruction
na : does not
vinashyati : destroyed
 
Previously, Shri Krishna spoke about the endless cycle of creation and dissolution of the universe. All living and non-living beings go into a state of suspended animation for 4.32 billion years, after which they come back into manifest mode for another 4.32 billion years. But there is one more thing. There are a select few beings that escape this endless cycle. They are the ones who are liberated.
 
Let us go back to our example of the movie projector where the light that illuminates the film strip identified itself with a character in the movie. How does that piece of light get liberated? By knowing that the identification with the movie character is false, and the identification with the light is real. The light in the projector remains constant regardless of how many times the movie is shown and rewound. It transcends the movie.
 
Similarly, Shri Krishna informs us that there is something beyond this cycle of creation and dissolution, something that transcends time and space. In other words, everything in this world is transitory and will eventually lead to sorrow. Unless we realize that everything that we think will give us happiness is subject to destruction sooner or later, we will never become aware that there is something beyond our materialistic pursuits.
 
So, what exactly is this “another unmanifest”? This is taken up next.

Bhagavad Gita Verse 7, Chapter 8

04 Wednesday Jul 2012

Posted by in 8.7, anusmara, arpita, asamshayam, buddhihi, cha, chapter 8 verse 7, eshyasi, eva, kaaleshu, maam, manaha, mayi, sarveshu, tasmaat, yudhya

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tasmaatsarveshu kaaleshu maamanusmara yudhya cha |
mayyarpitamanobuddhirmaamevaishyasyasamshayam || 7 ||
 
Therefore, remember me at all times and fight. One who offers his mind and intellect to me attains me only, without a doubt.
 
tasmaat : therefore
sarveshu : all
kaaleshu : times
maam : me
anusmara : remember
yudhya : fight
cha : and
mayi : to me
arpita : offer
manaha : mind
buddhihi : intellect
maam : me
eva : only
eshyasi : attains
asamshayam : without a doubt
 
Shri Krishna gives the ultimate teaching to all of mankind in this shloka. Since the thought at the time of death determines our fate after death, and the thought of death is an outcome of our lifelong thinking, Shri Krishna instructs us to remember Ishvara at all times and perform our duties.
 
Let us examine this instruction further. We are not asked to give up our duties, retire to a forest and constantly think of Ishvara there. Shri Krishna wants us to first remember Ishvara, and then perform duty consistent with our svadharma. The result of leading such a life is that we will attain Ishvara certainly. There is no doubt in this matter.
 
With this instruction, meditation takes on a whole new dimension. Typically, we confine meditation to something that we do for fifteen to thirty minutes, sitting in a solitary place as instructed in the sixth chapter. We now realize that those instructions were meant to prepare us for the kind of meditation that Shri Krishna wants us to pursue: 24/7 meditation of Ishvara.
 
How can this be possible? Our mind can only think of one thought at a time. So the way to meditate continuously is to somehow understand that everything we see, do and know is Ishvara.
 
Now we understand why Shri Krishna defined the terms brahma, karma, adhibhuta, adhideva, adhyaatma, adhiyagnya at the beginning of the chapter, because all those are nothing but Ishvara. If, while performing any action, we know that the actor, the action, the instrument, the process and the result – everything is Ishvara – we will never forget Ishvara.
 
Even if this kind of thinking is not possible for us in the beginning, we can emulate the mind of a mother who, regardless of what she is doing, always thinks about her child in the background. By practising meditation on our favourite deity we develop an attachment to it, so that we can recall it every time we feel distant from Ishvara.
 
So therefore, by practicing meditation constantly on Ishvara, we should strive to change our thinking such that our final thought will be nothing but Ishvara. This constant meditation upon Ishvara is called upaasanaa.

Bhagavad Gita Verse 46, Chapter 2

11 Friday Nov 2011

Posted by in 2.46, aartha, brahmanasya, chapter 2 verse 46, samplut, sarvathaha, sarveshu, taavan, udake, udapaane, vedeshu, vijaanitaha, yaavaan

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yaavaanaartha udapaane sarvathaha samplutodake |
taavan sarvheshu vedeshu braahmanasya vijaanataha || 46 ||

Just like there is no use for a well when water is flooding everywhere, so does a brahmana know all the contents of the Vedas.

yaavaan : just like
aartha : use
udapaane : well
sarvathaha : everywhere
samplut : flood
udake: water
taavan : similarly
sarvheshu : everything
vedeshu : contents of the Vedas
braahmanasya : a braahmana
vijaanataha : realized

In the last shloka we asked a question : if we were to reduce our dependence on worldly things, wouldn’t we have to give up TV, music, games, parties etc. Wouldn’t that be a boring life?

Think about your childhood. All of had a craving for toys when we were kids. But there came a stage when most of us outgrew toys because we began to think about higher things like career aspirations etc. So all toys began to look the same to us, regardless of the price, shape, size, colour, brand etc. , from a simple spinning top to an expensive model airplane.

Similarly, Shri Krishna says that once our thoughts become high quality, i.e. they pertain to our svadharma and to spiritual contemplation, then automatically we will begin to feel less need for any external entertainment and enjoyment.

Therefore, this shloka says that one who always maintains equanimity will have known all there is to know about the material world, and will begin to transcend worldly matters and knowledge.

In this shloka we notice that the word “braahmana” appears. Braahmana here does not refer to the caste system meaning. It refers to an individual who is always contemplating about brahman, which is nothing but the eternal essence that we learned about in the early part of this chapter. Also the word Veda, like in previous verses, refers to worldly knowledge.

Now, the two techniques prescribed so far, reducing unnecessary thoughts and improving quality of thought, were preparatory techniques. They are meant to prepare us for learning the main technique of the teaching, which is covered in the next shloka. It is probably the most famous and oft-quoted shloka in the Gita. We shall cover it in great detail.