Category Archives: tamasaha

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 16, Chapter 14

22 Friday Feb 2013

Posted by in 14.16, aahuhu, ajnyaanam, chapter 14 verse 16, duhkham, karmanaha, nirmalam, phalam, rajasaha, saattvikam, sukritasya, tamasaha, tu

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karmanaha sukritasyaahuhu saattvikam nirmalam phalam |
rajasastu phalam duhkhamajnyaanam tamasaha phalam || 16 ||
 
The result of good action is sattvik and pure, it is said, while the result of rajas is sorrow, and the result of tamas is ignorance.
 
karmanaha : action
sukritasya : good
aahuhu : is said
saattvikam : sattvik
nirmalam : pure
phalam : result
rajasaha : rajas
tu : while
phalam : result
duhkham : sorrow
ajnyaanam : ignorance
tamasaha : tamas
phalam : result
 
When new year comes around, many people make new year resolutions to lose weight. Many take a gym membership, but most end up using it only for a few days. The ones that consciously develop a habit of going to the gym everyday are the most likely to lose weight. Even if they go to the gym for ten minutes every day, they will lose weight. This is because habits are self reinforcing. A behaviour creates a habit, which pushes us to repeat the behaviour, which strengthens the habit, and so on.
 
Similarly, we can shape our mental states by choosing our actions consciously. Shri Krishna says that sattvic or selfless actions generate a sattvic state, rajasic or selfish actions generate a rajasic state, and tamasic or ignorant actions generate a tamasic state. If we are predominantly rajasic by nature, we can improve our state by emphasizing the performance of sattvic actions. If we are predominantly tamasic by nature, we can change it by emphasizing the performance of rajasic actions.
 
The law of karma holds true in every situation, including this one. If we perform rajasic actions, we will attain temporary joy, which will eventually generate sorrow. It does not take a large amount of raaga dvesha, likes or dislikes, to make us act selfishly. And if we perform tamasic actions, we will continue to live our lives in inertness and ignorance. Only through sattvic actions will we create a state of purity and serenity in our mind.

Bhagavad Gita Verse 9, Chapter 8

06 Friday Jul 2012

Posted by in 8.9, aadityavarnam, achintyaroopam, anoraaneeyaamsam, anushaasitaaram, anusmaret, chapter 8 verse 9, dhaataaram, kavim, parastaat, puranaam, sarvasya, tamasaha, yaha

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kavim puraanamanushaasitaaramanoraneeyaamsamanusmaredyaha |
sarvasya dhaataaramachintyaroopamaadityavarnam tamasaha parastaat || 9 ||
 
He who is omniscient, timeless, the commander, subtler than the subtlest, protector of all, incomprehensible, brilliant like the sun, beyond darkness, (one) contemplates (him).
 
kavim : omniscient
puranaam : timeless
anushaasitaaram : commander
anoraaneeyaamsam : subtler than the subtlest
anusmaret : contemplate
yaha : he who
sarvasya : all
dhaataaram : protector
achintyaroopam : incomprehensible
aadityavarnam : brilliant as the sun
tamasaha : darkness
parastaat : beyond
 
As part of the series of shlokas that help us meditate on Ishvara’s form, Shri Krishna here gives us a beautiful poetic shloka that describes Ishvara’s grandeur. This is the description of the “parama purusha”, the supreme divine person Ishvara that was referenced in the previous shloka. Note that this shloka has a different meter for added emphasis.
 
First, Ishvara is described as one who is beyond the notion of space and time. He is “kavi” which means omniscient or all knowing, which is different than the standard meaning of kavi which is poet. There is nothing we can hide from Ishvara because he knows all. He is also “puraanam” which means ancient and timeless. Kavi means he transcends space, puraanam means he transcends time.
 
Ishvara is described as “anushaasitaaram”, which means one who controls everything, who has final authority over everything. He is also “sarvasya dhaataaram”, one who maintains and ordains everything, one who distributes the result of everyone’s actions. In other words, Ishvara comprises the set of laws that hold the entire universe together.
 
Shri Krishna also cautions us with regard to giving a lot of importance to the visual form of Ishvara. Ishvara is “anoraaneeyaamsam”, smaller or subtler than the smallest particle we can comprehend. He is not visible to our senses or to the most powerful of microscopes. He is also “achintya roopam”. His form is incomprehensible. He can never be made into an object, because he is our own self, the subject. By symbolically comparing Ishvara to the sun – “aaditya varnam” – Shri Krishna indicates that our senses cannot comprehend Ishvara’s brilliance. It is the light that drives away darkness and ignorance – “tamasa parastah”.
 
So therefore, we should try to contemplate on this form of Ishvara throughout our lives, so that we can remember this picture during our final moments.