Category Archives: vidyate

Bhagavad Gita Verse 7, Chapter 16

02 Tuesday Apr 2013

Posted by in 16.7, aasuraahaa, achaaraha, chapter 16 verse 7, janaahaa, nivrittim, pravrittim, satyam, shaucham, teshu, viduhu, vidyate

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pravrittim cha nivrittim cha janaa na viduraasuraahaa |
na shaucham naapi chaachaaro na satyam teshu vidyate || 7 ||
 
Whether to engage or to disengage from action, those people with devilish tendencies do not know. Neither purity nor proper conduct nor truth exists in them.
 
pravrittim : engaging in action
cha : and
nivrittim : disengaging from action
cha : and
janaahaa : people
na : not
viduhu : know
aasuraahaa : those with devilish tendencies
na : not
shaucham : purity
na : not
api : also
cha : and
achaaraha : proper conduct
na : not
satyam : truth
teshu : in them
vidyate : exists
 
Shri Krishna begins his explanation of the materialistic viewpoint by examining its value system. He says that those people who come from a purely materialistic viewpoint have a shaky value system. In other words, they do not know what to do and what not to do, when to engage in something and when not to. They focus only on artha or wealth and kaama or desire. They forget that there are two other goals in life, dharma or duty and moksha or liberation, and that each goal is to be picked up and left off at a certain stage in life.
 
Now, since such people are unclear about the pros and cons of everything, they are bound to do things in a haphazard and messy way. Shri Krishna says that such people do not have shaucha, they do not have purity. He refers not just to external purity but also internal. When someone does not have a systematic way of thinking through things, there is a strong chance that they will lead messy lives. Furthermore, their conduct towards others, their aacharana, will also be messy and haphazard. They will lack good manners, courtesy and politeness.
 
It also follows that when someone does not know the pros and cons of anything, they will not place a lot of importance on satyam, truth, doing things the right way. So if they do not get the result they want, they have no qualms in getting their results by lying, cheating and deceit. They do not want to wait for the result, because waiting takes time. If there is a shortcut, they will go for it. Such is the value system of the aasuri, the devilish, the materialistic viewpoint.

Bhagavad Gita Verse 16, Chapter 8

13 Friday Jul 2012

Posted by in 8.16, aabhramhabhuvanaat, arjuna, chapter 8 verse 16, kaunteya, lokaahaa, maam, na, punaraavartinaha, punarjanma, tu, upetya, vidyate

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aabhramhabhuvanaallokaahaa punaraavartinorjuna |
maamupetya tu kaunteya punarjanma na vidyate || 16 ||
 
O Arjuna, all worlds including the abode of Brahma (are subject to) return. But having obtained me, O Kaunteya, rebirth does not occur.
 
aabhramhabhuvanaat : including the abode of brahma
lokaahaa : all worlds
punaraavartinaha : return
arjuna : O Arjuna
maam : me
upetya : having obtained
tu : but
kaunteya : O Kaunterya
punarjanma : rebirth
na : does not
vidyate : occur
 
According to the scriptures, there exist heavens or worlds subtler than our visible universe. All beings on this earth who perform meritorious deeds go to one of those heavens after death. The abode of Lord Brahma (Brahma-loka) is considered the highest among the heavens. Shri Krishna says that all beings who end up in these heavens, including the world of Lord Brahma, do not stay there permanently. They have to return to earth at some point. Only those who attain Ishvara gain permanent liberation.
 
The first half of the shloka is applicable to seekers who perform karma yoga diligently and worship Ishvara as well. Depending upon the sincerity of their deeds and worship, they will attain the appropriate heaven. A select few attain the abode of Lord Brahma which is the highest possible heaven. Here, it is said that the residents only enjoy pleasure. There is no sorrow or suffering whatsoever.
 
Once they attain the abode of Lord Brahma, they are faced with a choice. They can continue to remain interested in pleasure seeking, or attain liberation. Attainment of Ishvara is the same as liberation. If they continue to remain interested in pleasure seeking, if they think of Brahma loka as yet another realm of space and time, they will eventually come back to earth and start life all over again. If they are interested in liberation, they will attain it when Brahma loka is dissolved along with all of the other worlds. This kind of liberation is called “krama mukti”.
 
Now, the questions arises, why do all of these worlds end? The topic of cosmic creation and dissolution is taken up next.

Bhagavad Gita Verse 40, Chapter 6

17 Thursday May 2012

Posted by in amutra, chapter 6 verse 40, durgatim, eva, gachchati, hi, iha, kalyaanakrit, kaschit, na, paartha, taata, tasya, vidyate, vinaashaha

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Shree Bhagavaan uvaacha:
paartha naiveha naamutra vinaashastasya vidyate |
na hi kalyaanakritkashchiddurgatim taata gachchati || 40 ||
 
Shree Bhagavan says:
O Paartha, neither here nor there does his destruction ever happen, for whoever performs virtuous acts does not go into distress, my dear.
 
paartha : O Paartha
na : neither
iha : here
eva : ever
na : nor
amutra : there
vinaashaha : destruction
tasya : his
vidyate : happen
na : does not
hi : for
kalyaanakrit : performs virtuous acts
kashchit : whoever
durgatim : distress
taata : my dear
gachchati : go to
 
Arjuna had posed a question about the fate of a meditator who does not attain perfection before death. Shri Krishna responds by unequivocally asserting that nothing harmful or distressful will happen to the meditator while he is in this world, or in any other world. In fact, he will attain a better state, both from a material as well as spiritual standpoint.
 
We have to carefully parse the meaning of Shri Krishna’s words. He is in no way implying that the meditator will somehow attain material success due to his meditation. The common standard for attaining success in our world is wealth, power and fame, none of which is guaranteed as a result of meditation. Shri Krishna wants us to understand is that one who takes up meditation sincerely will automatically develop dispassion towards wealth, power and fame. He will not care whether he attains material success or not. So therefore, a lack of material success will not cause him distress.
 
But that does not mean that the meditator obtains a pitiable state. In fact, by sincerely practicing mediation, the seeker will be in tune and in harmony with the world. Then the world itself will take care of all the seeker’s needs. This is not an alien concept. When someone is in tune with any organization like one’s family, workplace or school, when that person puts the needs of the organization above his personal and selfish needs, the organization ensures that such a person receives whatever he wants, and also ensures that he does not get into any distress.
 
Here, Shri Krishna affectionately refers to Arjuna as “taata”. Usually this word refers to a father or a son. Here, the meaning is in line with the word “dear student”. By using this word, Shri Krishna shows his encouragement and appreciation for the frank and honest question posed by Arjuna.
 
Next, Shri Krishna addresses the second part of Arjuna’s question, which is : what happens to the meditator when he dies before gaining perfection in meditation?

Bhagavad Gita Verse 38, Chapter 4

28 Tuesday Feb 2012

Posted by in 4.38, chapter 4 verse 38, hi, jnyaanena, kaalenaatmani, na, pavitramaha, sadrisham, tatsvyayam, vidyate, vindati, yogasamsiddhaha

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na hi jnyaanena sadrisham pavitramiha vidyate |
tatsvayam yogasamsiddhaha kaalenaatmani vindati || 38 ||

Certainly, there is nothing in this world as purifying as knowledge. He who is proficient in yoga, himself discovers that knowledge in his own self, in due course.

na : nothing
hi : certainly
jnyaanena : knowledge
sadrisham : like
pavitram : purifying
iha : in this world
vidyate : exists
tat : that knowledge
svayam : himself
yogasamsiddhaha : one proficient in yoga
kaalena : in due course
aatmani : in oneself
vindati : discover

Shri Krishna again praises knowledge as the most superior means of self realization, as compared to other means. He also says that this knowledge is ultimately discovered by the seeker in himself through his own efforts. The two key points to note here that the seeker finds it (a) by his own efforts, and (b) in himself.

Many seekers run to teacher after teacher in hopes of self realization. They “try” a teacher for a while, then go to another one if it doesn’t work out. Shri Krishna reminds us that ultimately, it is our own effort, focus and motivation that will help us get the knowledge. The teacher is no doubt needed to guide us in the right direction. But the effort to purify ourselves through various yanjyaas is ours to put in, no one else can do the hard work for us. Once we develop the right qualities of a sincere seeker and become proficient in whatever spiritual practice that we follow, knowledge will come automatically.

Furthermore, this knowledge is not something that is outside of us. Academic and spiritual literature certainly helps, but true knowledge always comes from within. Shri Krishna also gently warns us that this knowledge will not come instantly, nor will it take thousands of years. It will come when we are ready.

Who is fit for attaining this knowledge? The next shloka explains.

Bhagavad Gita Verse 40, Chapter 2

07 Monday Nov 2011

Posted by in 2.40, abhikrama, api, asti, asya, bhayaat, chapter 2 verse 40, dharmasya, mahataha, na, naasha, pratyavayaha, svalpam, traayate, vidyate

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nehaabhikramanaashosti pratyavayo na vidyate |
svalpamapyasya dharmasya traayate mahato bhayaat || 40 ||

Here, there is no loss of effort, nor is there any negative result. Even a little of this knowledge protects one from the most massive fear.

na : no
iha : here
abhikramanaasha : loss of effort
na : not
asti : happens
pratyavayaha : negative result
na vidyate : does not happen
svalpam : a little
api : also
asya : this
dharmasya : this knowledge
traayate : protects from
mahataha : massive
bhayaat : fear

As mentioned before, we are all set to embark upon the practical aspects of the Gita teaching.

Now, whenever we are about to begin a project, a few doubts or fears may arise in our minds. Two of the most common fears are (a) what will happen if I don’t follow the steps exactly? and (b) what will happen if I make a minor mistake and the whole thing backfires?

Consider a student who has left the comfort of his home to pursue higher studies abroad. Now, he usually has to learn how to cook since his mom is not around to cook anymore. If he tries to prepare a meal, it will usually come out wrong because the steps were not followed correctly. Or worse still, it may totally backfire and yield a negative result – he may burn the food which will set off a fire alarm.

Moreover, for most Indians who hold the Gita in high reverence, we may harbour a notion that any teaching of the Gita needs to be followed to the letter, like a priest who recited mantras at a puja. And if we don’t do this, we will incur sin.

Shri Krishna reassures Arjuna that the teaching of buddhi yoga is absolutely risk free. It will not result in “abhikrama-naasha” or error caused by not following the steps correctly. It will also not create “pratyavaha dosha”,  i.e. yielding a negative result.

Therefore, Shri Krishna informs us that there is absolutely no excuse for holding back in implementing these teachings due to fear of any sort. Even if we practice a little bit of this teaching, it protects us from the most massive fear – the fear of death.

Bhagavad Gita Verse 31, Chapter 2

30 Sunday Oct 2011

Posted by in 2.31, anyat, api, arhasi, avekhsya, cha, chapter 2 verse 31, dharmyaat, kshatiyasya, na, shreyaha, svadharmam, vidyate, vikampitum, yuddhaat

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svadharmamapi chaavekshya na vikampitumarhasi |
dharmyaaddhi yuddhaacchreyonyatkshatriyasya na vidyate || 31 ||

Furthermore, you should not be disturbed when you consider your duty, because there is no other glory for a warrior that a righteous war.

svadharmam : your duty
api : furthermore
cha : and
avekshya : consider
na : not
vikampitum : disturbed
arhasi : should
dharmyaat : righteous
hi : because
yuddhaat : than war
shreyaha : glory
anyat : any other
kshatriyasya : for a warrior
na vidyate : there is not

Shri Krishna now begins a fresh topic in these next few shlokas. He deals with the issue of svadharma, or one’s own duty. It is important to remember that although Shri Krishna has addressed these shlokas to a mighty warrior, each of us has to interpret what they mean for us.

So, what exactly is one’s duty? In this context, it is not something we have to do because someone else is forcing us, or because the so-called caste system says so.

Duty is work that one enjoys doing, has the aptitude and training for doing, and is not illegal or unethical. The practice of medicine becomes a svadharma for a doctor when he or she finds joy in the work, has completed medical training, and uses it for the betterment of society. Education becomes svadharma for students when they find joy in attending classes and studying for exams.

Note that the same person could have more than one svadharma. For example, a woman could be a mother at home, and executive at work.

One may ask, “I have the training and aptitude for my profession. I certainly do not perform any  illegal activities. But I don’t find joy in my work. It is a drudgery for me, I only do it so that I can earn a living. How do I find joy in my work?”. Shri Krishna has anticipated this question and will give us the trick for addressing this question very soon.

Let’s also understand why Shri Krishna chose to introduce the topic of svadharma right after concluding the topic of the eternal essence. As we saw earlier, most of us are not at the advanced stage of spirituality where we have the ability to perceive the eternal essence in all beings, even though we may have an abstract or theoretical understanding of it by now. We are people with professions, jobs, careers and responsibilities. We are not in a position to retire to a monastery. Most of our day is spent in work.

Knowing this, Shri Krishna is gently introducing us to a more practical method of accessing the eternal essence. In this method, we can continue to lead our daily lives and still orient ourselves to accessing that eternal essence. As a side effect of this, we will also find joy and fulfillment in our work.