Category Archives: shaantim

Bhagavad Gita Verse 62, Chapter 18

20 Saturday Jul 2013

Posted by in 18.62, bhaarata, chapter 18 verse 62, gaccha, http://schemas.google.com/blogger/2008/kind#post, praapsyasi, sarvabhaavena, shaantim, shaashvatam, sharanam, sthaanam, tatprasaadaat

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tameva sharanam gaccha sarvabhaavena bhaarata |
tatprasaadaatparamaam shaantim sthaanam praapsyasi shaashvatam || 62 ||
 
Take refuge wholeheartedly in him only, O Bhaarata. With his grace you will attain supreme peace and the eternal abode.
 
tam : him
eva : only
sharanam : refuge
gaccha : take
sarvabhaavena : wholeheartedly
bhaarata : O Bhaarata
tatprasaadaat : with his grace
paramaam : supreme
shaantim : peace
sthaanam : abode
praapsyasi : you will attain
shaashvatam : eternal
 
Imagine that a mother is cooking in the kitchen. Her twins are playing in the hall. It is time for their next meal. One twin has learned how to walk before the other twin, and so, walks across the hall to drink his glass of milk. Frustrated at his efforts to walk, the second twin cries out to his mother. The mother immediately rushes to lift him up and give him his glass of milk. She knows that the first child does not need her help, but the second one does.
 
Shri Krishna says that for people who are still in stuck in the material world, who cannot renounce it in order to gain knowledge about the eternal essence, do have a shot at liberation. This can only happen by taking refuge in Ishvara. But this is no ordinary kind of refuge. It is sarve bhavena, it is wholehearted surrender, also known as sharanaagati. We cannot partially take refuge in Ishvara and also take refuge in material entities such as wealth, power and influence. We cannot hedge our bets in this manner. It has to be complete surrender to Ishvara.
 
So what is the result of sharanaagati? It is the grace, the prasaada, of Ishvara. It is like the mother automatically lifting the child, without any effort of the child. This grace removes all impurities from the mind, resulting in supreme peace, parama shaanti. We stop worrying about our food, clothing and shelter, since we realize it was always in the hands of Ishvara. We simply carry on performing our duty. In time, through the grace of Ishvara, the seeker attains the eternal abode, the shaashvata sthaanam of Ishvara, which is liberation from all sorrow.

Bhagavad Gita Verse 31, Chapter 9

26 Sunday Aug 2012

Posted by in 9.31, bhaktaha, bhavati, chapter 9 verse 31, dharmaatmaa, kaunteya, kshipram, me, na, nigachhati, pranashyati, pratijaanaahi, shaantim, shashvat

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kshipram bhavati dharmaatmaa shashvachhaantim nigachhati |
kaunteya pratijaanaahi na me bhaktaha pranashyati || 31 ||
 
He becomes virtuous instantly and attains eternal peace. O Kaunteya, declare that my devotee never perishes.
 
kshipram : instantly
bhavati : he becomes
dharmaatmaa : virtuous
shashvat : eternal
shaantim : peace
nigachhati : attains
kaunteya : O Kaunteya
pratijaanaahi : declare
na : not
me : my
bhaktaha : devotee
pranashyati : perish
 
Earlier we saw that the resolve towards devotion is most important. Shri Krishna further adds to that statement by saying that one who makes such a resolve attains eternal bliss and peace. He also urges Arjuna to make such a resolve towards devotion.
 
Many commentators explain the word “kshipram” by snapping their fingers. In other words, the amount of time it takes to snap your fingers is how long it takes to make a commitment, to make a resolve towards devotion of Ishvara. When this happens, Ishvara ensures that such a person becomes virtuous and attains everlasting happiness and peace.
 
As long as we harbour desires for worldly objects, we will never experience long-lasting happiness. But by performing actions in the worship of Ishvara, our notion of doership and enjoyership is destroyed because we are acting as agents of Ishvara. When doership and enjoyership is removed, desires are automatically eliminated, resulting in everlasting peace and bliss.
 
Now, there could be a situation where we work in the spirit of worship for while, but fall back into our old desire-prompted actions again. Shri Krishna says that as long as we have made a commitment to devotion, Ishvara will ensure that we do not fall, we do not perish. However, Shri Krishna is specific in his statement that the resolve has to come from the devotee, not from Ishvara. Ishvara may break a promise that he has made himself, but he will always stand by a resolve that is made by his devotee.
 
So therefore, a person who has the tendency to commit wrongdoing can also become a devotee. What other types of people can become devotees? We shall see next.

Bhagavad Gita Verse 15, Chapter 6

17 Tuesday Apr 2012

Posted by in aatmaanam, adhigacchati, chapter 6 verse 15, evam, matsamsthaam, nirvaanaparamam, niyatamaanasaha, sadaa, shaantim, yogi, yunjan

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yunjannevam sadaatmaanam yogi niyatamaanasaha |
shaantim nirvaanaparamaam matsamsthaamadhigacchati || 15 ||
 
In this manner, the yogi who has subdued his mind, who always engages his self in me, attains ultimate liberation-bearing peace, established in me.
 
yunjan : engaged
evam : in this manner
sadaa : always
aatmaanam : self
yogi : yogi
niyatamaanasaha : one who has controlled his mind
shaantim : peace that leads to
nirvaanaparamaam : ultimate liberation-bearing
matsamsthaam : established in me
adhigacchati : attains
 
Previously, Shri Krishna explained the prerequisites and the method of meditation. Now, he speaks about the result or the fruit of meditation. He says that meditation, if followed as the technique prescribed here, brings us that peace that yields self-realization.
 
The journey towards this end goal obviously will take a long time. But there are intermediate results along the way. One who begins to drop attachment and fascination for material objects attains a state of ever-increasing peace. However, this peace does not lead to liberation. It is not “nirvaana paramam”.
 
Only peace gained by meditating upon the self leads to liberation. Initially, the sense of peace is only present while meditating, but slowly remains with the seeker for longer periods of time. Till the final stage is reached, the person may falter in his journey. Once the final stage is reached, he will never turn back.
 
Now, what is the source or this peace? Shri Krishna says that it is he who is the source of this peace. One of the fundamental lessons of the Gita is that only the eternal essence can give everlasting bliss and peace. Everything else gives temporary peace. Therefore, Shri Krishna urges the seeker to comprehend this fact and stop going after objects in the material world for happiness and peace.
 

Bhagavad Gita Verse 29, Chapter 5

01 Sunday Apr 2012

Posted by in 5.29, bhoktaram, chapter 5 verse 29, jnyaatvaa, maam, maheshwaram, richhati, sarvabhootaanaam, sarvaloka, shaantim, suhridam, yajnyatapasaam

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bhoktaram yajnyatapasaam sarvalokamaheshwaram
suhridam sarvabhootaanaam jnyaatvaa maam shaantimrichhati || 29 ||

Having known me as the recipient of sacrifices and austerities, as the controller of all worlds, and as the well-wisher of all beings, (he) will attain peace.

bhoktaram : recepient
yajnyatapasaam : of sacrifices and austerities
sarvalokamaheshwaram : controller of all worlds
suhridam : well-wisher
sarvabhootaanaam : of all beings
jnyaatvaa : having known
maam : me
shaantim : peace
richhati : attain

In the prior two shlokas, Shri Krishna provided a preview of meditation. In this shloka, he gives us the objective of meditation. In other words, this shloka tells us what one comes to know in the state of meditation. This shloka is a preview of the topic covered in the seventh chapter to the twelfth chapter, which is the elaboration of Ishvara.

The goal of meditation is to realize the eternal essence. It is akin to a wave that realizes its identity with water. In this manner, the wave realizes that it is no longer the finite entity that it once was. It is one wave but also it is many waves. It is the entire ocean. Similarly, once the meditator realizes oneness with brahman or the eternal essence (water) , he attains Ishvara (ocean).

Who exactly is Ishvara is covered in the chapters seven through twelve. Only few of his attributes are covered here. First, he is the cosmic enjoyer or the cosmic recipient. Any work that is performed for the welfare of society is automatically dedicated to Ishvara. This was the theme of the third chapter on karmayoga where we are advised to act in a selfless manner, and dedicate the results of our actions to a higher ideal. Ishvara is the highest ideal possible because he encompasses the entire cosmos.

Next, Ishvara is called the controller of all beings. Through prakriti or maaya, Ishvara manifests as the laws or rules by which our lives as well as the lives of plants, animals and inert objects are governed. We saw earlier that the universe functions through inherent laws such as gravity and electromagnetism. In that regard, Ishvara through these laws controls us.

Finally, Ishvara’s laws are fair. They treat everyone equally. They work without any expectation or ulterior motive. They also work non-stop, just like our heart beats and our breath functions all the time. In this manner, Ishvara is the highest well-wisher and friend of all beings. If we too make friends with Ishvara, which is another way of saying that we work in the best interest of the world, we do not have to worry about our well-being. Ishvara takes care of us.

So therefore, one who comes to know the eternal essence, and realizes his unity with Ishvara during meditation, attains peace. This is the concluding message of the fifth chapter of the Gita.

om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade
karmasanyaasayogonaamo panchamodhyaahaha || 5 ||

Bhagavad Gita Verse 39, Chapter 4

29 Wednesday Feb 2012

Posted by in 4.39, achirena, adhigacchati, chapter 4 verse 39, jnyaanam, labdhvaa, labhate, paraan, samyatendriyaha, shaantim, shraddhavaan, tatparaha

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shraddhavaanllabhate jnyaanam tatparaha samyatendriyaha |
jnyaanam labdhvaa paraan shaantimachirenaadhigacchati || 39 ||

One who has faith, who is completely focused on attaining knowledge and has restrained the senses, obtains this knowledge. Having obtained this knowledge, he instantly attains ultimate peace.

shraddhavaan : one with faith
labhate : obtains
jnyaanam : knowledge
tatparaha : one who has complete focus on attaining knowledge
samyatendriyaha : one who has restrained the senses
jnyaanam : knowledge
labdhvaa : having obtained
paraan : ultimate
shaantim : peace
achirena : instantly
adhigacchati : attain

In this shloka, Shri Krishna describes the attributes we need to cultivate in order to attain knowledge of self-realization. He point out three attributes : faith, focus, and sense control.

The most important qualification that we should have is shraddha, or faith. But what specifically should we have faith in? It is four things: faith in scriptures, in our teacher, in ourselves and in the truth of the eternal essence. Furthermore, this faith has to come out of utter conviction that the material world is not the be-all and end-all. There is an changeless eternal reality behind this ever-changing material world. Unless we are convinced that there is something beyond the material world, we will never develop true faith.

However, we have to be careful not to get stuck at level of faith. If our faith becomes too rigid and is guided by dogma rather than intellectual questioning, it will morph into superstition and fanaticism. Just like we learn to appreciate a technical subject such as algebra through inquiry and verification, so too should our faith use the same means to strengthen itself.

In addition to faith, Shri Krishna mentions two more attributes. First is tatparah, which is the keen intent and focus of the seeker to do what it takes to pursue the path chosen. Second is samyatindriyah, which is restraint and control over the senses. If sense restraint is absent, then our attention would quickly stray away from the spiritual path into the material world.

Now, if we develop these qualities and follow the path of knowledge, then we will know that we have gained knowledge through attainment of everlasting peace. As long as the ego is present, it generates noise or chatter in the form of selfish thoughts. It is like the background noise generated by our fridge that we have gotten used to. Knowledge of self-realization annihilates the ego, which eliminates the ego’s noise, giving us everlasting peace. Ultimately, we are all seeking peace, which is beyond happiness.

Bhagavad Gita Verse 71 Chapter 2

06 Tuesday Dec 2011

Posted by in 2.71, abhiriksitam, adhigachchati, chapter 2 verse 71, charati, kaaman, nihspruha, nirahankarah, nirmamah, pumaan, sah, sarvaan, shaantim, vihaaya

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vihaaya kaamanyah sarvaanpumaanshcharati nihspruha |
nirmamo nirahankaarah sa shaantimadhigachchati || 71 ||

That individual who walks having abandoned all desires, cravings, mine-ness and ego, he attains peace.

vihaaya : abandon
kaaman : desires
yah : who
sarvaan : all
pumaan : individual
charati : walks
nihspruha : without cravings
nirmamah : without mine-ness
nirahankaarah : without ego
sah : he
shaantim : peace
adhigachchati: attains

Earlier in the chapter, Arjuna asked Shri Krishna to point out the signs of a person of steady wisdom. To that end, he asked Shri Krishna to answer the following questions: how does he sit, speak and walk. In this shloka, hence the use of the word “charati” meaning “walks”.

Shri Krishna summarizes the entire topic of the signs of a wise person in four points. He first asks us to give up selfish desires using the technique of karma yoga. Next, he asks us to give up cravings for things we already possess, which is the second point here. And to eliminate even the slightest trace of selfishness, he finally asks us to give up the sense of “I-ness” and “mine-ness” which we had seen in the first chapter, also known as “ahankaara”‘ and “mamataa”. The goal attained by giving up these four things is also repeated here for emphasis: it is everlasting peace.

As a point of clarification, let us remember that for most of us, abandoning these four things will not happen overnight. We have to follow a disciplined technique to do so, and only after having applied this technique for a period of time will be begin to see the desires, cravings, ego and mine-ness slowly lose their grip.

With this shloka, Shri Krishna concludes the final topic of the second chapter, that of the signs of a wise person. The next shloka will be the last shloka in the second chapter, a wonderful milestone in our journey.