Category Archives: tathaa

Bhagavad Gita Verse 63, Chapter 18

21 Sunday Jul 2013

Posted by in 18.63, aakhyaatam, asheshena, chapter 18 verse 63, guhyaat, guhyaataram, ichhasi, jnaanam, kuru, mayaa, tathaa, vimrishya, yatha

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iti te jnaanamaakhyaatam guhyaadruhyaataram mayaa |
vimrishyaitadasheshena yathechhasi tathaa kuru || 63 ||
 
In this manner, I have declared that knowledge to you which is most secret among all secrets. Reflect on this fully, then do as you desire.
 
iti : in this manner
te : to you
jnaanam : knowledge
aakhyaatam : declared
guhyaat : of the secret
guhyaataram : most secret
mayaa : I have
vimrishya : reflect
etat : this
asheshena : fully
yatha : what
ichhasi : desire
tathaa : that
kuru : do
 
We have come across the word “iti” several times in the Gita discourse. It is always used to conclude a chapter, and also to conclude a major theme or topic. Here, Shri Krishna uses this word to inform Arjuna that the Gita discourse has concluded with this shloka. We have to note that the Gita is but one portion of the Mahaabhaarata epic. So the shlokas that follow this one are used to summarize the main teaching, and to link back to the conversation between Sanjaya and Dhritarashtra.
 
Shri Krishna also emphasizes the most secret aspect of this text. We have to understand the implication of the word secret here carefully. The Gita is by no means an exclusive text. There are several commentaries, including this one, that are freely available on the web. Most people will not approach the Gita due to their preconceived notions. Some think it is outdated, some think it is impractical and so on. Only a few people are interested in the Gita, and of those, fewer still are willing to understand and change their approach to life based on it.
 
For any spiritual teaching to have an impact on our lives, it has to go through three steps. Shravana is actively listening to the text through a qualified teacher. Manana is reflection on the teaching, with a view to resolve all doubts or gaps in logic. Nidhidhyaasana is meditation and constant contemplation, with a view to assimilate that teaching completely. Many seekers are enthusiastic listeners, but they make the mistake of skipping the second step. In doing so, they are not able to see the value of the teaching in their own lives. Shri Krishna stresses the importance of reflection to Shri Krishna. He also gives Arjuna the freedom to apply the teaching based on this understanding born of out of reflection, instead of taking it at face value.

Bhagavad Gita Verse 50, Chapter 18

08 Monday Jul 2013

Posted by in 18.50, aapnoti, brahma, chapter 18 verse 50, jnyaanasya, kaunteya, nibodha, nishthaa, paraa, praaptaha, samaasena, siddhi, tathaa, yathaa

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siddhim praapto yathaa brahma tathaapnoti nibodha me |
samaasenaiva kaunteya nishthaa jnyaanasya yaa paraa || 50 ||
 
How one who has attained perfection also undoubtedly achieves the eternal essence, learn from me in brief, O Kaunteya, that supreme devotion to knowledge.
 
siddhi : perfection
praaptaha : one attained
yathaa : how
brahma : eternal essence
tathaa : also
aapnoti : achieves
nibodha : learn
me : from me
samaasena : in brief
eva : undoubtedly
kaunteya : O Kaunteya
nishthaa : devotion
jnyaanasya : of knowledge
yaha : which
paraa : supreme
 
Shri Krishna now starts to recap the content from chapters five and six. Chapter three and four covered the topic of karma yoga, and how karma yoga gradually evolves into jnyaana yoga. Once the seeker has reduced his stock of desires, has purified his mind, and has gained knowledge about the aatmaa, the self, from a competent teacher, he then enters into the stage of sanyaasa, complete renunciation of action. Chapters five and six explain the process of entering into, and maturing of, the state of renunciation.
 
Siddhi here refers to the purification of mind obtained as a result of karma yoga. Jnyaana nishthaa, devotion to knowledge, also known as nidhidhyaasana or meditation, is the culmination of sanyaasa. If we ever wonder how monks spend most of their time, this is it. Besides doing the bare minimum needed to maintain the body, the monk is engaged in one and only one thing – constant contemplation, constant abidance upon the self.
 
For most of us, just contemplating on the self may seem a bit odd. How can such a seemingly mundane engagement result in liberation? So we need to remember that the self is already attained, there is no work that is needed to attain it. The only work that we have to do is to get rid of what is the no-self, in other words, purify our mind through karma and bhakti. Shri Krishna emphasizes this point by using the word nibodha, which means to know. There is nothing else that needs to be done in sanyaasa since it is the last stage of yoga.

Bhagavad Gita Verse 14, Chapter 18

02 Sunday Jun 2013

Posted by in 18.14, adhishthaanam, atra, chapter 18 verse 14, cheshtaa, daivam, karanam, kartaa, panchamam, prithagvidham, prithak, tathaa, vividhaahaa

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adhishthaanam tathaa kartaa karanam cha prithagvidham |
vividhaashcha prithakcheshtaa daivam chaivaatra panchamam || 14 ||
 
The foundation, the doer and several instruments, and the various movements of several types, as well as the divinity, the fifth in these.
 
adhishthaanam : foundation
tathaa : and also
kartaa : doer
karanam : instruments
cha : and
prithagvidham : several
vividhaahaa : types
cha : and
prithak : various
cheshtaa : movements
daivam : divinity
cha : and
eva : also
atra : in these
panchamam : fifth
 
Nowadays robots are quite common, and are being used for cleaning home floors as well. For a robot to perform any action, there are at least three factors at work. First is the body of the robot, which will determine things like how fast or how powerful actions can be performed. Second is the instruments of the robot, such as its sensors, its hands, its wheels and so on. Third is the power system of the robot, which typically is electricity but could also be diesel or steam.
 
Shri Krishna says that whenever a human being performs an action, the same three factors come into play. The size of our body, the state of our instruments (organs of action and organs of sense) and our power system (our praana, our energy and health), each factor is responsible for the fate of our action. But there has to be something that differentiates us from robots, and therefore, two additional factors are mentioned: the kartaa or the doer, and the daivam or divinity.
 
The fourth component known as the kartaa, the doer, also known as the sense of agency, is nothing but the notion of finitude within us, what we normally term as the “I”. When our intellect plans an action, we say, “I am thinking” instead of saying “the intellect is thinking”. When our hand is performing the action, we say “I am sweeping the floor” instead of “the hand is sweeping the floor”. When our eyes perceive an obstacle, we say “I see a wall” instead of “the eyes see a wall”. Seen in this manner, the sense of “I” is quite illusory. For now, we can say that it is the motive behind performance of action that identifies with a certain aspect of the mind or body, a certain upaadhi.
 
The fifth component of any action is the daivam, the divinity. Unless Ishvara supports an action, it will not result in success. Or we can say that the world, or the universe as a whole, also has a part in determining the outcome of an action. Despite everything executed perfectly at the individual level, it still has to align with the action at the universal level.

Bhagavad Gita Verse 26, Chapter 17

16 Thursday May 2013

Posted by in 17.26, chapter 17 verse 26, karmaani, paartha, prashashte, prayujyate, saadhubhaave, sadbhaave, sat, shabdaha, tathaa, yujyate

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sadbhaave saadhubhaave cha sadityetatprayujyate |
prashashte karmaani tathaa sacchabdaha paartha yujyate || 26 ||
 
The word Sat is used in the sense of existence and goodness, and also, O Paartha, the word Sat is added in the sense of an auspicious act.
 
sadbhaave : Sat as existence
saadhubhaave : Sat as goodness
cha : and
sat : Sat
iti : in this manner
etat : this
prayujyate : used
prashashte : auspicious
karmaani : act
tathaa : also
sat : Sat
shabdaha : word
paartha : O Paartha
yujyate : added
 
The utterance of Om is used to focus our attention on the action, and the utterance of Tat is used to dedicate the actions and their reward to Ishvara. Even if we do all this, there could be a defect in the way the action is performed. We may have not followed some guidelines, or some external entity may have caused some problem which we may be unaware of. For most of us who are not well versed in the scriptures, is there an easy solution to this problem?
 
Shri Krishna says that the chanting of the word Sat during the performance of a saattvic action has the effect of removing all the errors and defects of that action. This is why words such as satkarma (good actions) and sadaachaar (good conduct) use sat as a synonym for good. But just purifying an action is not enough. The emotions, the feelings behind the action are equally important. Chanting of the word Sat has the effect of purifying our emotions as well. Words such as sadbhaava (good emotion) and sadguna (good values) illustrate this point.
 
The real meaning of the word Sat, however,is existence. It is a pointer to brahman, the eternal essence, the one reality. “Naabhaavo vidyate sataha” found in the second chapter of the Gita denotes that Sat, the eternal essence, always exists. It is always complete, without any duality. Therefore, the ultimate goal of uttering Sat is to mentally remove any notions of duality, mentally remove all the upaadhis or limitations, and merge oneself into the one reality, the one eternal essence.

Bhagavad Gita Verse 7, Chapter 17

27 Saturday Apr 2013

Posted by in 17, 7, aahaaraha, bhavati, bhedam, chapter 17 verse 7, daanam, imam, priyaha, sarvasya, shrunu, tapaha, tathaa, teshaam, trividhaha, yajnyaha

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aahaararastvapi sarvasya trividho bhavati priyaha |
yajnyastapastathaa daanam teshaam bhedamimam shrunu || 7 ||
 
Food, also, which is dear to all, is of three types, and similarly, sacrifice, penance and charity. Hear this, their distinction.
 
aahaaraha : food
tu : and
api : also
sarvasya : all
trividhaha : three types
bhavati : is
priyaha : dear
yajnyaha : sacrifice
tapaha : penance
tathaa : similarly
daanam : charity
teshaam : these
bhedam : distinction
imam : this
shrunu : hear
 
Shri Krishna now begins to explain the method by which we can analyze the texture or the nature of our faith. The principle here is to assess the attitude with which we perform actions. The type of attitude maintained while performing an action will reveal whether our faith is saatvic, raajasic or taamasic. Shri Krishna covers the entire spectrum of actions performed by us with just four categories: our intake of food, sacrifice, penance and charity. To better understand these categories, we need to understand the underlying symbolic meaning.
 
We have come across broader meaning of the term yajnya or sacrifice in karma yoga. It refers to any action or transaction with another person or object while adhering to our duty. If we are an accountant by profession, then earning a livelihood as an accountant becomes a yajyna or sacrifice. Next, tapas or penance is the means by which we conserve energy needed to perform our duties. A scientist will give up innumerable opportunities to party because he is performing an experiment in his lab in the night. This is penance. Daanam or charity refers to the donation of excess wealth accumulated while performing our duties. The act of charity helps reduce our level of lobha or greed.
 
The intake of food or aahaara is given its own category. It different than sacrifice, penance or austerity for a couple of reasons. Any action performed towards feeding the body gives its phala, its result, immediately. But any other type of action gives its result much later. Furthermore, the result of feeding our body is restricted to the body, not to anything or anyone else. That is why people who are very diligent in their duties can become lax in their dietary habits. Food is analyzed in great detail in the next three shlokas.

Bhagavad Gita Verse 3, Chapter 15

08 Friday Mar 2013

Posted by in 15.2, aadihi, antaha, asangashastre, ashvattham, chapter 15 verse 2, chittvaa, dridhena, iha, na : not roopam : form asya, sampratishthaa, suviroodhamoolam, tathaa, upalabhyate

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na roopamasyeha tathaapalabhyate naanto na chaadirna cha sampratishthaa |
ashvatthamenam suviroodhamoolamsangashastrena dridhena chhittvaa || 3 ||
 
Its form is not available here, neither its beginning nor its end, not its existence. Having cut this firm-rooted Ashvattha tree using the robust weapon of dispassion.
 
na : not
roopam : form
asya : this
iha : here
tathaa : like
upalabhyate : available
na : no
antaha : end
na : not
cha : and
aadihi : beginning
na : not
cha : and
sampratishthaa : existence
ashvattham : ashvattha tree
suviroodhamoolam : with firm roots
asangashastrena : weapon of dispassion
dridhena : robust
chittvaa : having cut
 
Most of us love to see the image of planet earth from space. The majesty of that image captured by countless satellites over the years never fails to attract us. But without those satellites, we would never know that the earth looks like it does, because we did not have the means to see the big picture by oursleves. Or take a factory worker employed in a multi billion dollar multinational. All he gets to see is his machine for eight to ten hours a day. Except the CEO and a few other senior people, no one has the big picture view of the complex organization available.
 
Similarly, Shri Krishna says that most of us do not have the big picture view of our existence in this world. We simply live out our lives in the endless chain of attraction to sense objects, desire, action, result and further desire. To lift us out of this narrow view of life, he very compassionately gives us the illustration of the tree of samsaara in the previous two shlokas.
 
He very clearly states that no matter who we are, whether rich or poor, educated or uneducated, fit or sick, we are all entangled in this upside down tree of samsaara. We never see our existence as it really is. We do not see its beginning, middle or end. It is in fact, a gigantic illusion that has been given reality due to the long standing ignorance of our true nature.
 
The message of this shloka carries over into the next shloka.

Bhagavad Gita Verse 15, Chapter 14

21 Thursday Feb 2013

Posted by in 14.15, chapter 14 verse 15, gatvaa, jaayate, karmasangishu, moodhayonishu, pralayam, praleenaha, rajasi, tamasi, tathaa

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rajasi pralayam gatvaa karmasangishu jaayate |
tathaa praleenastamasi moodhayonishu jaayate || 15 ||
 
One who has reached his end in rajas is born among those attached to action, and one who is dying in tamas is born in the wombs of the ignorant.
 
rajasi : rajas
pralayam : end
gatvaa : one who has reached
karmasangishu : those who are attached to action
jaayate : born
tathaa : and
praleenaha : one who is dying
tamasi : tamas
moodhayonishu : ignorant wombs
jaayate : born
 
Previously, Shri Krishna explained the fate of one whose mental state is sattvic at the end of his life. Here, he says that one whose mental state is rajasic while dying is reborn in a family of action oriented individuals. Also, one whose mental state is tamasic while dying is reborn in the wombs of the ignorant and the inert. This includes plants, trees, creepers, birds, insects and other animals.
 
It is not just the mental state that determines one’s fate in the next life. Every action we perform leaves impressions in our mind, which also impacts our fate. One who has performed selfless actions throughout their life is born in a virtuous family. One who has performed selfish actions is born with a tendency to get attached to material objects. And one who has performed harmful actions is born with devilish tendencies. Such a person will not stop at anything to get their way, including physically harming others. In their current life and in their next life, it is totally up to each individual to cultivate their discrimination through selfless service, devotion and company of devotees so that they can counteract the effect of excessive rajas.
 
The Srimad Bhagavatam tells the story of the illustrious king Bharata who was one of the most sattvic individuals of his time. Through extreme attachment to his pet deer, he became steeped in tamas, and was born as a deer in his next life. But due to the selfless actions performed in his life as a king, he developed a degree of renunciation not even found in humans. He was finally born as a highly sattvic human who ultimately achieved liberation. Shri Krishna repeatedly urges us to employ rajas to perform selfless service, and cultivate sattva through reducing selfish activities.

Bhagavad Gita Verse 10, Chapter 14

15 Friday Feb 2013

Posted by in 14.10, abhibhooya, bhaarata, bhavati, chapter 14 verse 10, rajas, sattvam, tamas, tathaa

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rajastamaschaabhibhooya sattvam bhavati bhaarata |
rajaha sattvam tamaschaiva tamaha sattvam rajastathaa || 10 ||
 
Sattva rises, O Bhaarata, when it overpowers rajas and tamas, so does rajas overpower sattva and tamas, and also tamas overpowers sattva and rajas.
 
rajas : rajas
tamas : tamas
cha : and
abhibhooya : overpowers
sattvam : sattva
bhavati : rises
bhaarata : O Bhaarata
rajaha : rajas
sattvam : sattva
tamas : tamas
cha : and
eva : similarly
tamaha : tamas
sattvam : sattva
rajas : rajas
tathaa : similarly
 
Now that we have a basic understanding of the properties of the three gunaas, we need to go one level deeper. We know that our mind is always under the influence of the three gunaas, since it is made up of those very three gunaas. How do these three gunaas impact the mind? Do they work in parallel or do they work in sequence? Is there any one gunaa that is more powerful than the other?
 
Shri Krishna says that our mind can only be under the impact of one gunaa at a time. This happens when one gunaa assumes dominance, and consequently, asserts its authority over the others. When sattva is dominant, it dominates over rajas and tamas. Similarly, rajas dominates over the other two and tamas over the other two. All three gunaas are at war with each other in our mind. When one gunaa achieves victory, it temporarily defeats the others.
 
Having known this, we now would like to know which gunaa within us dominates more than others. This is not an easy question to answer, because we have to analyze ourselves and not anyone else. We need to look within. We need to understand what thoughts, feelings and emotions should we watch out for so that we can tie them back to a specific gunaa. If we conduct this analysis for a while, we will know which gunaa predominates. Shri Krishna expands on the topic of the marks or signs of each gunaa in the next shloka.

Bhagavad Gita Verse 33, Chapter 13

03 Sunday Feb 2013

Posted by in 13.33, bhaarata, chapter 13 verse 33, ekaha, imam, kritsnam, kshetram, kshetree, lokam, prakaashayati, ravihi, tathaa, yathaa

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yathaa prakaashayatyekaha kritsnam lokamimam ravihi |
kshetram kshetree tathaa kritsnam prakaashayati bhaarata || 33 ||
 
Just as the one sun illumines the entire world, so does the knower of the field illumine the entire field, O Bhaarata.
 
yathaa : just as
prakaashayati : illumines
ekaha : the one
kritsnam : entire
lokam : world
imam : this
ravihi : sun
kshetram : field
kshetree : knower of the field
tathaa : so does
kritsnam : entire
prakaashayati : illumines
bhaarata : O Bhaarata
 
The example of space in the previous shloka was meant to illustrate the unaffected and untainted nature of the self. In this shloka, the example of the sun is given to highlight the actionless nature of the self. The sun is located millions of miles away from the earth, yet it enables life on earth to exist. Minerals, plants, animals and humans, everything and every being survives only from the sun’s energy. But the sun never acts. All of the actions happen on our planet distinct and separate from the sun.
 
Shri Krishna says that the self in us, the “I” in us is similar in nature to the sun. The self or the knower of the field, the kshetrajnya, illumines or knows the actions taking place in the kshetra, the field, our body, which is a part of Prakriti. Furthermore, the self does not take on the notion of pride or doership in the actions of the body, neither does it get differentiated due to the differences or modifications of Prakriti, just like the sun never claims doership nor gets differentiated due to the variety of form on our planet.
 
So, if the self is the sole knower of all of the actions in our body, how does our intellect know things? With respect to the analogy of the sun, the intellect can be compared to a pool of water that reflects the light of the sun. The intellect is just an instrument that functions due to tje knowledge of the self. If the intellect is calm and steady, it works perfectly in interpreting the information sent to it from the mind and senses. If it is agitated or dull, it cannot work perfectly, just like the sun’s reflection is disturbed when the pool of water is agitated or muddy.
 
Here, Shri Krishna asserts that the self is of the nature of “chit”. It is knowledge, awareness, consciousness personified.

Bhagavad Gita Verse 32, Chapter 13

02 Saturday Feb 2013

Posted by in 13.32, aakaasham, aatmaa, chapter 13 verse 32, dehe, http://schemas.google.com/blogger/2008/kind#post, sarvagatam, sarvatra, saukshmyaat, tathaa, upalipyate, yathaa

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yathaa sarvagatam saukshmyaadaakaasham nopalipyate |
sarvatraavasthito dehe tathaatmaa nopalipyate || 32 ||
 
Just as all-pervading space, being subtle, is not tainted, so is the self, situated everywhere in any body, not tainted.
 
yathaa : just as
sarvagatam : all pervading
saukshmyaat : being subtle
aakaasham : space
na : not
upalipyate : tainted
sarvatra : everywhere
avasthitaha : situated
dehe : body
tathaa : so
aatmaa : self
na : not
upalipyate : tainted
 
Many scriptures, including the Srimad Bhagavatam, describe the creation of the five great elements. Space was created first, followed by air, fire, water and then earth, each more tangible and visible than the one preceding it. Space, therefore, is the subtlest of elements. Its main property is indivisibility. We may put up walls and differentiate “my room” from “your room”, but the wall does not actually divide space at all. The wall is an upaadhi, something that mentally limits space, but cannot ever limit space in reality.
 
Another property of space that it is unaffected by whatever it contains. You can throw dust, water, glue, perfume, odour, anything at all into space, yet it remains unaffected. The air in a room may get affected by perfume or odour, not space. But more fundamentally, space provides existence to everything. Without space, no object can ever exist.
 
Shri Krishna says that the self is similar to space in these aspects. Like space is as though divided into rooms, the self is one but appears as though residing differently in different bodies. Like space never gets tainted by whatever is thrown at it, the self never gets impacted by the results, reactions, experiences and consequences of any action. All actions and reactions stay in the realm of Prakriti. And when we say statements like “this pot is round”, we should note that we cannot use the word “is” without realizing that the “is” is the “sat” or existence aspect of the self.
 
How should we bring this teaching into our life? Ultimately, all of us are craving for independence of one form or the other. For instance, the incessant drive to earn more wealth is towards gaining financial independence. Shri Krishna says that once we know that the self in us, the “I” in us is totally unaffected by any reaction or experience of the world, we will gain the highest and utmost level of independence, which is moksha or liberation. We just have to work at removing the ignorance of our true nature, which can only happen if we disassociate from Prakriti and associate with Ishvara.