Category Archives: yada

Bhagavad Gita Verse 14, Chapter 14

19 Tuesday Feb 2013

Posted by in 14.14, amalaan, chapter 14 verse 14, dehabhrita, lokaan, pralayam, pratipadyate, pravriddhe, sattve, tadaa, tu, uttamavidaan, yaati, yada

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yada sattve pravriddhe tu pralayam yaati dehabhrita |
tadottamavidaan lokaanamalaanpratipadyate || 14 ||
 
When sattva is predominant, and the body dweller reaches his end, then he attains the immaculate worlds of the knowers of the highest.
 
yada : when
sattve : sattva
pravriddhe : predominant
tu : and
pralayam : end
yaati : reaches
dehabhrita : body dweller
tadaa : then
uttamavidaan : knowers of the highest
lokaan : worlds
amalaan : immaculate
pratipadyate : attains
 
Now, Shri Krishna explains the effects of each gunaa from the perspective of reincarnation. He says that one whose mind is in a sattvic state during the time of death travels to realms that are subtler than the human world. These realms are termed as “Brahmaloka”, the abode of Lord Brahma. It is said that there is no room for any desire, sorrow or disease in such realms, given the complete absence of rajas or tamas. Such people, however, are still subject to the bondages caused by sattva, as discussed previously.
 
Let us revisit the example of the young child who has developed a strong identification with a television character played by the actor “ABC”. ABC’s run as an action hero in a popular TV show has ended. He has decided to play the role of a serious professor in his new TV series. The young child now has a choice. He can either continue to identify with ABC in his new role as a professor, or find another TV show with an action hero to identify with. The choice depends on the young child’s mental state. If it is heavily rajasic, he will find another action hero. If it has some sattva, he will follow ABC as a professor.
 
Similarly, our desires and thoughts, which are driven by the gunaas that influence us, will determine our fate after this physical body drops. The subtle body, which is nothing but our desires and thoughts, will attract another physical body that enables it to carry out those desires. It is almost similar to DNA shaping a body based on the programming it contains. Therefore, if our subtle body harbours sattvic thoughts, it will gain entry into a highly sattvic body after death. But if it continues to harbour rajasic or tamasic thoughts, it will obtain a different destination. This is explained in the next shloka.

Bhagavad Gita Verse 18, Chapter 6

20 Friday Apr 2012

Posted by in aatmani, avatishyate, chapter 6 verse 18, chittam, eva, iti, nihspruhaha, sarvakaamebhyo, tadaa, uchyate, viniyatam, yada, yuktaha

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yada viniyatam chittamaatmanyevaavatishyate |
nihspruhaha sarvakaamebhyo yukta ityuchyate tadaa || 18 ||
 
When the controlled mind, indifferent towards all objects, is established only in the self, then such a person is called a yogi.
 
yada : when
viniyatam : controlled
chittam : mind
aatmani : in the self
eva : only
avatishyate : is established
nihspruhaha : indifferent towards
sarvakaamebhyo : all objects
yuktaha : that yogi
iti : in this manner
uchyate : is called
tadaa : at that time
 
In this key shloka within the sixth chapter, Shri Krishna gives us a way to evaluate ourselves with regards to attaining perfection in meditation. He says that only when one can establish the mind in the self, and not in material objects of the world, is one fit to be called a meditator. There is a lot of depth and meaning in this shloka. The next few shlokas go deeper into its meaning.
 
For most of us, it is the thoughts about the material world that become the major obstacle in meditation. These thoughts are generated by vaasanaas, which are latent desires and cravings. When we experience or entertain materials object in the mind, we create subtle impressions or vaasanaas in our mind, like a camera, that “this object/person/situation is good”. The mind then regurgitates these impressions in the form of thoughts. The part of the mind that stores these impressions is also known as the “chitta”.
 
A desire is a thought that says “I have not experienced something, I want to experience it”. A craving is a thought that says “I already had a good experience, but I want it to experience it again”. It is these 2 types of thoughts that do not allow us to sit down in meditation, because they take the mind outward. Depending on the proclivities of our sense organs, impressions are recorded deeply or superficially. Stronger impressions generate stronger thoughts, pulling the mind outward forcefully.
 
Shri Krishna says that when the mind has gone beyond generating desires and cravings, only then does proper meditation happen. When the mind gets established in the self, at that time, this person is considered as perfected, integrated and established in meditation. He is fit to be called a yogi. It will only happen with a very well firmly controlled mind, which is pure and free from all kinds of cravings and desires.
 
Next, let us examine the question of where should the mind be established once it has stopped turning outward. Shri Krishna says that the mind should get established in the aatmaa or the self. But, in an earlier shloka, he had asked us to meditate on his form. What does this mean?
 
Shri Krishna says that there is no difference. He is our self. In fact, he is the self of all beings. This is the great revelation of the scriptures. If we choose to meditate on his form, that is fine. If we choose to meditate on the formless brahman, the eternal essence, that is fine too. It is usually easier to meditate on the form for beginner seekers. But it is extremely important that we have extreme regard and love towards the Ishta Devata, the form of Ishvara that we chose to meditate on. It could be Vitthala, Rama, Krishna – any deity. Meditation is not a mechanical activity, it needs uncompromising support from the body, mind and intellect. If the mind does not take pleasure in meditation, it will not happen.
 
Furthermore, the mind will settle in the self only when we make meditation our top priority. In other words, all other activities in the world should take lower priority. Otherwise, they will show up in meditation. Our job is to do just that. The mind will settle in the self automatically once we do so. It is like a youngster in the house trying to study for an exam while the TV, internet and music system are on. His attention will never go to studying because it is being dragged in several directions. He needs to first switch all the other things off.
 
Next, Shri Krishna explains the state of a perfect meditator through an illustration.

Bhagavad Gita Verse 4, Chapter 6

06 Friday Apr 2012

Posted by in 6.3, anushajjate, chapter 6 verse 4, hi, indruyaartheshu, karmasu, na, sankalpa, sannyaasi, sarva, tadaa, uchyate, yada, yogaaroodha

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yada hi nendriyaartheshu na karmasvanushajjate |
sarvasankalpasannyaasi yogaaroodhastadochyate || 4 ||

When one does not find attachment in sense objects and in actions, when one has renounced all projections, at that time one is said to have been established in yoga.

yada : when
hi : for
na : not
indriyaartheshu : in sense objects
na : not
karmasu : in actions
anushajjate : attached to
sarva : all
sankalpa : projections, urge to go outward
sannyaasi : one who has renounced
yogaaroodhaha : established in yoga
tadaa : at that time
uchyate : is called

Having introduced the qualification of a meditator to be “yogaaroodha”, Shri Krishna now explains what that term really means. He says that it refers to a person who no longer gets attracted or attached to sense objects and actions. This happens because that person finds contentment within himself and does not need to rush out into the world, in other words, he does not have sankalpas.

So far we have understood sankalpa to mean desire. Now, let us understand the deeper meaning of sankalpa. As we have seen throughout the Gita, ignorance of our true self is the root cause of all our sorrows. Ignorance makes us think that we are incomplete. It causes desires that push the mind to go outward to seek happiness. This outward projection is called sankalpa. Typically, sankalpa is seen in the urge to give undue importance to objects, and to actions.

No matter how much we want to deny it, each one of us has a weakness for certain material objects. We think that those objects will give us happiness, peace, security, stability and so on. But if we follow path of karmayoga diligently, the undue importance we place on objects slowly diminishes.

As an example, compare the experience of a child walking in a toystore to that of an adult doing the same thing. The minute the child enters into the store, each object pulls the child towards itself, as it were. The pull is so strong that the child thinks that he cannot live without these toys. A multitude of desires get generated in his mind. He gets excited and restless. But if an adult walks into the toy store, he may very well appreciate the toys, but there is no urge or force that compels him to get attached to any toy. Once our outlook towards all objects of the world is like that adult in a toy store, we are fit for meditation.

Similarly, we have a fascination towards performance of actions. But when we deeply examine our actions, we realize that most of these are performed due to a herd mentality, in other words, because everyone else is doing it, and because we think we will be left out of a group if we do not perform those actions. Many of us pursue educational and career paths by emulating what someone else had done.

Another reason that we perform actions is for strengthening our ego (asmita). Our ego puffs up when we say “I did this”. We forget that actions are part of nature, that they are happening of their own accord. For instance, we do not boast when we have taken a shower or when one of our hands puts a bandage on another hand. So it is only when we have a similar attitude towards all actions that we perform, that we become fit for meditation.

A child eventually stops putting his finger in the fire, having burned it each time. Similarly our sankalpa, our need to act for gaining objects diminishes as the wisdom gained through contemplation increases. When this wisdom dawns and we diminish our attachment to action and objects, we become yogaroodha or established in dhyaana yoga. In other words, we become qualified for meditation.

This journey to meditation seems arduous. How can we get some support? Who can help us? The next shloka goes into this topic.

Bhagavad Gita Verse 58, Chapter 2

25 Friday Nov 2011

Posted by in 2.58, angaani, ayam, cha, chapter 2 verse 58, indriyaani, indriyaarthabhyaha, iva, koormah, prajna, pratishthitaa, samharate, sarvashaha, tasya, yada

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yada samharate chaayam koormangaaneeva sarvashaha |
indriyaanindriyaarthabhyastasya prajna pratishtitaa || 58 ||

When, just like a tortoise withdraws its limbs from all sides, he withdraws his senses from objects, his intellect is steady.

yada : when
samharate : withdraws
cha : also
ayam : he
koormah : tortoise
angaani : limbs
iva : like
sarvashaha : all sides
indriyaani : senses
indriyaarthabhyaha : sense objects
tasya : his
prajna : intellect
pratishtitaa : steady

So far, Shri Krishna gave us a checklist of factors that could disturb our equanimity: joy, sorrow, gain and loss. Let’s say, we detect that one of these factors has presented itself to us. What should we do? He gives a beautiful example from the world of nature to address this point.

Whenever a tortoise senses danger, he withdraws his limbs into his shell. The shell is strong enough to withstand any adverse situation. And once that situation passes, he brings his limbs back into the world. Similarly, if we detect that an object, person or situation is about to disturb our equanimity, Shri Krishna advises us to bring our intellect into the picture, and completely withdraw our attention from that object, person or situation.

In one commentary on this topic, we learn that most animals have one sense organ as their weakness. The deer has sound, the elephant has touch, the moth has sight (fire), the fish has taste, and the bee has smell as its weakness. So for example, if a moth sees fire, it loses all control and flies straight into the fire. However, human beings have all five senses as their weakness, making this technique all the more important.

The most practical application of this technique is dieting. If we have a sweet tooth like we saw earlier, and we see a large slice of black forest chocolate cake in front of us, we have to apply the “tortoise technique” and move some steps away from that cake. It also means that we do not keep large stocks of chocolates, cakes etc. in our house because we may be tempted very easily.

Here’s another related point. In India, many aspects of spiritual practices are embedded in our customs, but sometimes we do not realize their significance. We may have noticed a sculpture of a tortoise outside many Indian temples, which is an instruction to withdraw our worldly matters and enter the temple with a devotional mindset. But instead of doing so, we tend to whisper about worldly matters into the tortoise’s ear, which is exactly the opposite of the original intent.

Footnotes
1. The example on 5 animals and their weaknesses is from Vivekachoodamani by Adi Shankarachaarya

Bhagavad Gita Verse 53, Chapter 2

19 Saturday Nov 2011

Posted by in 2.53, achala, avaapsyasi, buddhih, chapter 2 verse 53, nishchalaa, samaadhau, shruti, sthaasyati, tadaa, te, vipratipanna, yada, yoga

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shrutivipratipanna te yada sthaasyati nishchalaa |
samaadhaavachalaa buddhistadaa yogamavaapsyasi || 53 ||

When your intellect, confused by what is heard, remains steady and stays grounded in equanimity, then you shall attain yoga.

shruti : what is heard
vipratipanna : confused
te : your
yada : when
sthaasyati : will become
nishchalaa : steady
samaadhau : in equanimity
achala : grounded
buddhih : intellect
tadaa : then
yoga : yoga
avaapsyasi : attain

The last shloka described an advanced stage of yoga, in other words, a state of equanimity, where we begin to slowly lose interest in material objects. In this shloka, Shri Krishna indicates the final stage of yoga where the intellect never loses its grounding.

In the initial stages of our spiritual journey, we will begin to experience moments of equanimity. These moments will be short and fleeting, but that is ok. As we continue to practice equanimity, these moments will grow longer and become more frequent. But there is always some thing – a thought from the past, a critical statement uttered by a friend, an object that we crave – that takes us out of equanimity and back into the world of moha.

So what should we aim for? We should aim for something better. Here’s an example. When the internet was new, most of us connected to it using a dial-up modem. Each time we needed to access the internet, we had to establish a connection, and then disconnect it once done. As technology improved, we began to connect through it via cable or DSL connections. These connections are “always on”, so there was no need to connect and disconnect everytime. Now no one wants to ever go back to using dial up modems.

So therefore, this shloka gives us a picture of the most advanced state of yoga where one is always in a state of equanimity, no matter what the circumstance. And when this happens, we will be always connected to the imperceptible, incomprehensible eternal essence. This is the only way to attain the eternal essence. When that happens, this state is called “samaadhi”, which will the the culmination of one’s spiritual journey.

Bhagavad Gita Verse 52, Chapter 2

18 Friday Nov 2011

Posted by in 2.52, buddhihi, cha, chapter 2 verse 52, gantaasi, mohakalilam, nirvedam, shrtotavyasya, shrutasya, tadaa, te, vyatitarishyati, yada

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yada te mohakalilam buddhirvyatitarishyati |
tadaa gantaasi nirvedam shrotavyasya shrutasya cha || 52 ||

When your intellect has completely crossed over the quagmire of delusion, then you will become indifferent to what has been heard and what is to be heard.

yada : when
te : you
moha : delusion
kalilam : quagmire
buddhih : intellect
vyatitarishyati : completely crossed
tadaa : then
gantaasi : attain
nirvedam : indifference
shrotavyasya : what is to be heard
shrutasya : what has been heard
cha : and

As we saw in the last shloka, Shri Krishna concluded the introduction to Karmayoga. Now in this shloka and the next, he offers us pointers to assess whether we are progressing on the spiritual path or not. He mentions that one who is always established in equanimity becomes indifferent to hearing about any topic. But that is just the literal meaning. Here it also refers to seeing, touching, feeling and smelling, i.e. any object perceived through our senses.

Let’s look at this in more detail. Also note that it we have gone through similar situations already in our lives, so this should not be something unknown to us.

Growing up as a teenager in the 1990s, WWF wrestling was considered a phenomenon. We would watch it diligently when it came on TV, read about it in magazines, and discuss it among friends non stop. But as we grew up we realized that it was staged entertainment, and not a real sport. And in time, like many other things, we outgrew the fascination for it. So now as adults when we see WWF on TV, we just change the channel and don’t even think twice about it. We have become indifferent to WWF.

Now a wonderful poetic phrase – quagmire of delusion – is used here. What exactly is moha or delusion? In case of the WWF, we were under the delusion that WWF would give us happiness. But more broadly, moha refers to the error of pursuing of the material world as a source of happiness, as opposed to realizing the eternal essence. Therefore, as one practices equanimity and moves ahead on the spiritual path, the material world slowly loses appeal.

So as you begin to practice equanimity through performance of svadharma, try to keep track of your attachment to material objects. You will begin to observe that slowly, your attraction to the material world will start to weaken. This state of ultimate indifference to the material world is the state of “param vairagya” or ultimate indifference.