Category Archives: yaha

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.

Bhagavad Gita Verse 5, Chapter 8

02 Monday Jul 2012

Posted by in 8.5, antakaale, asti, atra, cha, chapter 8 verse 5, eva, kalevaram, maam, madbhaavam, muktvaa, na, prayaati, saha, samshayaha, smaran, yaati, yaha

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antakaale cha maameva smaranmuktvaa kalevaram |
yaha prayaati sa madbhaavam yaati naastyatra samshayaha || 5 ||
 
One who, even during the time of departure, abandons his body while remembering me, he achieves my true nature, in this matter there is no doubt.
 
antakaale : during the time of departure
cha : and
maam : me
eva : even
smaran : remembering
muktvaa : abandons
kalevaram : body
yaha : one who
prayaati : goes
saha : he
madbhaavam : my nature
yaati : achieves
na : no
asti : is
atra : in this matter
samshayaha : doubt
 
The remainder of this chapter is the answer to the fundamental questions raised by Arjuna : “How does one attain Ishvara at the time of death?” Having addressed all the other questions, Shri Krishna begins to answer that most important question in this shloka. He says that only the one who remembers Ishvara at the time of death will attain Ishvara.
 
We now have a definite “action item” from Shri Krishna. He asserts that our final goal in life should be this: to remember Ishvara at the time of death. Shri Krishna assures it is so, because he says “in this matter there is no doubt”. It is clearly spelled out for us.
 
At first glance, it may seem straightforward. All we have to do is to remember Ishvara at the time of death. But it is not so. In most cases, we may not know when we die. We could die in an accident. We could have lost our mental faculties. Our attachment towards our family will occupy our minds. There are so many factors that will prevent us from remembering Ishvara only at the time of death.
 
So then, how do we get around this problem? Shri Krishna addresses it shortly. First, he explains why our thought at the time of death is so important.

Bhagavad Gita Verse 21, Chapter 7

17 Sunday Jun 2012

Posted by in 7.21, achalaam, aham, architum, bhaktaha, chapter 7 verse 21, eva, icchati, shraddhaam, shraddhaya, taam, tanum, tasya, vidadhaami, yaam, yaha

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yo yo yaam yaam tanum bhaktaha shraddhayaarchitumicchati |
tasya tasyaachalaam shraddhaam taameva vidadhaamyaham || 21 ||
 
Whichever devotee desires to faithfully worship a particular form, I fortify his faith in exactly that (form).
 
yaha, yaha : whosoever
yaam, yaam : whichever
tanum : form
bhaktaha : devotee
shraddhaya : faithfully
architum : worship
icchati : desires
tasya,tasya : that
achalaam : firm
shraddhaam : faith
taam : in that
eva : exactly
vidadhaami : make
aham : I
 
The chapter so far dealt with the notion of the infinite Ishvara’s ability to bless us with infinitude. But Shri Krishna recognized that not all devotees have the vision of pursuing that infinite Ishvara. That is why they worship finite, localized forms of Ishvara in the form of deities such as Ganesha, Saraswati and so on.
 
So in this shloka, Shri Krishna offers a ray of hope for such devotees. Even if we worship a finite deity with a finite goal, Ishvara will ensure that our finite goals are awarded to us. In doing so, Ishvara will strengthen our faith in that deity.
 
There is nothing wrong in asking for something finite. All notions of spirituality, no matter how finite the goal, are equally valid. They have the power to lift us from our egoic centre towards the universal.
 
For example, if we ask Saraswati for success in our exams, it is Ishvara who delivers that success through Saraswati. Saraswati becomes the channel through which Ishvara works. He is the running the whole show, as it were. But more important than the delivery of our desire is faith. Ishvara ensures that our faith in Saraswati is strengthened. It is because there will come a when that faith will be eventually turned towards Ishvara. More about this faith is mentioned next.

Bhagavad Gita Verse 47, Chapter 6

24 Thursday May 2012

Posted by in antaraatmanaa, api, bhajate, chapter 6 verse 47, maam, madgatena, mataha, me, saha, sarveshaam, shraddhaavaan, yaha, yoginaam, yuktatamaha

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yoginaamapi sarveshaam madgatenaantaraatmanaa |
shraddhaavaanbhajate yo maam sa me yuktatamo mataha || 47 ||
 
Even among the yogis, endowed with faith, one who worships me with his mind fully absorbed in me, he is the most fit in my opinion.
 
yoginaam : among the yogis
api : even
sarveshaam : among all
madgatena : one absorbed in me
antaraatmanaa : with mind
shraddhaavaan : endowed with faith
bhajate : worships
yaha : one who
maam : my
saha : he
me : my
yuktatamaha : most fit
mataha : opinion
 
As the chapter on meditation comes to a conclusion, we are left with an intriguing question. Like Arjuna, most of us have worldly duties and responsibilities. Even if we follow Shri Krishna’s advice and take up meditation, we still have to perform actions in the material world. Till we reach a stage in life when meditation becomes our whole and soul, what do we do when we are not meditating to ensure that we continue our spiritual journey? In other words, how do we stay connected to the eternal essence when we are not meditating?
 
Shri Krishna says that we should develop the highest possible ideal to whom can dedicate all our worldly actions. But this ideal should not just be an intellectual ideal. Unless our hearts are filled with devotion towards this ideal, our attempts will be lacking. But we need to strike a balance. Emotion without intellect results in superstition. Intellect without emotion results in fanaticism. Both are ill-advised. We need a combination of the two. We also need the ideal to be tangible and real, not something that is extremely difficult for our mind to grasp.
 
Devotion is not exclusive to the spiritual path. Any worldly endeavour requires a combination of action, emotion and intellect. An entrepreneur not just knows what steps he has to take to build a company, but also gets a thrill doing it. A freedom fighter not just knows that freedom is right for their country, but also has reverence for the motherland. A mother loves her children more then she loves herself, but knows when it is time to scold them.
 
To that end, Shri Krishna urges us worship to the eternal essence in its universal form, which is nothing but Ishvara. We need to begin to develop reverence, and ultimately, whole-hearted devotion to Ishvara. One who develops such devotion to Ishvara that his entire life becomes service and worship of Ishvara, is considered as the foremost yogi or meditator by Shri Krishna.
 
Therefore, the concluding message of this chapter to Arjuna, and to us, is to develop devotion. Devotion will ensure that we remain connected to Ishvara. In order to do so, we first need to understand who is Ishvara, where is he located, what are his accomplishments, how can we access him and so on. Only then can we truly develop devotion. This shloka is the seed for the topic of the next six chapters, which is bhakti or devotion.
 
om tatsatiti shrimadbhagavadgitasu upanishadsu brahmavidyayaam yogashastre shrikrishnaarjunasamvade dhyaanayogonaamo shatodhyaahaha || 6 ||

Bhagavad Gita Verse 33, Chapter 6

05 Saturday May 2012

Posted by in agam, ayam, chanchalatvaat, chapter 6 verse 33, etasya, madhusudhana, na, pashyaami, proktaha, saamyena, sthiraam, sthitim, tvayaa, yaha, yogaha

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Arjuna uvaacha:
yoyam yogastvayaa proktaha saamyena madhusudhana |
etasyaaham na pashyaami chanchalatvaatsthitim sthiraaam ||
 
Arjuna said:
Of this yoga of equanimity that you have spoken of, O slayer of Madhu, I do not envision stability in that state, due to the fickle nature (of the mind).
 
yaha : of
ayam : this
yogaha : yoga
tvayaa : you have
proktaha : spoken of
saamyena : equanimity
madhusudhana : O slayer of Madhu
etasya : in that
aham : I
na : do not
pashyaami : envision
chanchalatvaat : due to fickle nature (of the mind)
sthitim : state
sthiraaam : stability
 
Arjuna was listening attentively to Shri Krishna’s discourse on meditation. As the discourse concluded, he asked Krishna, the slayer of the demon Madhu, a series of clarifying questions. The first question that Arjuna raised was : how can we remain established in the meditative state, when the mind is so fickle? He then further elaborates on this question in the following shlokas.
 
Arjuna, being the perfect student, summarized the entire discourse of the sixth chapter in one word: “saamyena” or equanimity. The end goal of meditation is not some magic power or levitation or anything like that. It is the ability to see the eternal essence pervading everything, and thereby develop an attitude of equanimity or sameness towards everything and everyone. This vision reaches its peak when we do not perceive any difference between us and the world, giving us everlasting peace and joy.
 
But, as Arjuna states, it is difficult for someone to maintain such a vision because the untrained mind will not allow it. It may be possible to develop that vision for a few seconds, maybe for a few minutes, but not more than that. Moreover, it is difficult to see one’s own self in someone we hate or dislike. If we try to see our self in such a person, the mind quickly changes that thought from “I am the self of that person” to “he did a bad thing to me last year”.
 
Arjuna further elaborates on the fickleness of the mind in the next shloka.

Bhagavad Gita Verse 32, Chapter 6

05 Saturday May 2012

Posted by in aatmaopamyena, arjuna, chapter 6 verse 32, dukham, mathaha, paramo, pashyati, saha, samam, sarvatra, sukham, vaa, yadi, yaha, yogi

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aatmaopamyena sarvatra samam pashyati yorjuna |
sukham vaayadivaa dukham sa yogi paramo mathaha || 32 ||
 
By comparing himself to everything, one who sees the same, O Arjuna, whether in joy or in sorrow, such a yogi is considered supreme.
 
aatmaopamyena : by comparing himself to
sarvatra : everything
samam : same
pashyati : see
yaha : one who
arjuna : O Arjuna
sukham : joy
vaa : in
yadi : whether
vaa : or in
dukham : sorrow
saha : such a
yogi : yogi
parami : supreme
mathaha : is considered
 
In this shloka, Shri Krishna concludes his discourse on the topic of meditation. He also summarizes the entire topic of meditation. He says that one who sees himself in others, and thus experiences their joys and sorrows, becomes a yogi or meditator of the highest caliber.
 
This is a simple, straightforward and practical teaching that is central tenet of most religions: “do unto others as you would have them do unto you.” Shri Krishna echoes that golden rule in this shloka. He says that the perfected meditator sees no difference between himself and other beings, just like we do not see differences between our left and right hand, or other parts of the body.
 
If the meditator sees no difference between himself and other beings, then any negative emotions such as jealousy, hatred, greed and anger go away. When one cannot get angry at one’s right hand or left leg, how one get angry with anyone or anything if all are part of the same “being”? In other words, the meditator “puts himself in the other person’s shoes”. He experiences joy when others are happy. He experiences sorrow when others feel sad.
 
Moreover, one who obtains such a vision will never hurt anyone else physically, mentally or verbally. Such an attitude of non-violence or ahimsa comes naturally to a meditator, since meditation is next to impossible for a person that harbours any kind of hatred or negative emotion towards anyone.
 
With this shloka, Shri Krishna concludes the topic of meditation. But the chapter is not over yet. In the next shloka, Arjuna raises a doubt that many of us would agree with.

Bhagavad Gita Verse 31, Chapter 6

03 Thursday May 2012

Posted by in aastitaha, bhajati, chapter 6 verse 31, ekatvam, maam, maiyi, sa, sarvabhootasthitam, sarvathaa, vartamaanaha, vartate, yaha, yogi

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sarvabhootasthitam yo maam bhajatyekatvamaastitaha |
sarvathaa vartamaanopi sa yogi mayi vartate || 31 ||
 
Established in oneness with me, one who beholds me as present in all beings, that yogi resides within me, in all circumstances.
 
sarvabhootasthitam : present in all beings
yaha : one who
maam : me
bhajati : beholds
ekatvam : oneness
aastitaha : established
sarvathaa : all
vartamaanaha : circumstances
sa : that
yogi : yogi
maiyi : within me
vartate : resides
 
In order to emphasize the oneness of the individual with the absolute, Shri Krishna says that the yogi who sees him present in all beings is always residing in him, no matter what circumstance the yogi finds himself in. In other words, the devotee does not lose his connection with Ishvara in any and all worldly and spiritual pursuits.
 
First, let us refer back to our wave and ocean example to understand what is meant by “ekatvam” or oneness. If the wave sees himself as part of the ocean, and also sees the other waves as part of the ocean, it ultimately realizes that everything is the ocean. It realizes that there is no separation of wave and ocean, and in doing so, attains oneness with the ocean. Similarly, Shri Krishna says that the yogi who sees all beings in Ishvara, discards any thought of separation from Ishvara. He thus attains oneness with Ishvara.
 
Here is another example. Let us say that we attend a cricket match where India is playing against some other team. If we sit alongside the Indian team fans, there is no way we can ever forget the India team. Why? Someone will have the Indian team logo on their shirt or on their cap. Someone will be chanting the player’s names. Someone will be holding up cardboard signs. No matter where we look or what we hear, it will be something about the India team. We will see the India team spirit in everyone. There will be no thought of separation from the India team.
 
Furthermore, Shri Krishna says that the yogi never loses this oneness, it stays with him no matter what transaction he conducts in this world. Many of us have a hands-free headset that lets us stay connected on a phone call regardless of whether we are walking, climbing stairs, shopping and so on. The yogi thus maintains an “always-on” connection with Ishvara. The yogi does not need to go on a pilgrimage or visit any specific temple, because he is always connected to Ishvara.
 
Now, this does not mean that going to temples or pilgrimages is not encouraged. These places create a conducive environment for the seeker to focus his thoughts on Ishvara, which definitely accelerates the spiritual progress. But the notion that “Ishvara is in this object, and nowhere else” is incorrect, it should be discarded.
 
In his commentary, Shri Shankaraachaaryaji says that for such a yogi, there is nothing that can obstruct his liberation or moksha. He is ever-liberated or nitya-mukta, because he knows that he was never bound in the first place.
 

Bhagavad Gita Verse 30, Chapter 6

02 Wednesday May 2012

Posted by in aham, cha, chapter 6 verse 30, maam, mayi, me, na, naa, pashyati, pranashyaami, pranashyati, saha, sarvam, sarvatra, tasya, yaha

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yo maam pashyati sarvatra sarvam cha mayi pashyati |
tasyaaham na pranashyaami sa cha me naa pranashyati || 30 ||
 
One who sees me in all, and sees all in me, to him I am not lost, and he is not lost to me.
 
yaha : one who
maam : me
pashyati : sees
sarvatra : in all
sarvam : all
cha : and
mayi : in me
pashyati : sees
tasya : to him
aham : I
na : am not
pranashyaami : lost
saha : he
cha : and
me : me
naa : is not
pranashyati : lost
 
Shri Krishna now speaks to us directly as Ishvara. He says that the devotee who sees him in everything, and also sees everything in him, will have a permanent connection to him. In other words, Shri Krishna will never appear as distant or invisible to that devotee. It may seem a little confusing to hear this statement right after the previous shloka that said that one should see everything in the eternal essence. How does Ishvara fit into the picture?
 
Let us refer to our running example of the wave and the ocean. Imagine that a young child sees the ocean for the first time. Her intellect can only grasp visual, grosser objects. So her attention will immediately go towards the ocean, its colour, its size, the sounds it makes, the waves and so on. It will not be obvious to her that everything is water, because she has not reached that intellectual level yet.
 
Shri Krishna fully knows that most of us are children, even babies, on the spiritual journey. It will take a long time for our intellects to see the eternal essence everywhere. So until our perception stops operating on the level of names and forms, we have to find an easier way to see the eternal essence everywhere.
 
Therefore, Shri Krishna says that first, we should try to see everything in Ishvara and Ishvara in everything. Ishvara could be the form of Shri Krishna. It could be any other deity that we feel an affinity towards. It could also be our guru. No matter what form we choose, we should be able to view the form of Ishvara as the highest.
 
Now, most of us have the notion that Ishvara or God is a mysterious figure or force that is sitting far away in Kailash or Vaikuntha or somewhere us. But Shri Krishna, in the Gita, is telling us in this shloka that he is everywhere. It requires a radical shift in order to think this way. That is why in Indian culture, everything can become an object of worship, from a tree to a stone to a book, because Ishvara is present in everything. What is required is the understanding that comes through contemplation.
 
So therefore, if we truly begin to think that the whole world comprises Ishvara in our chosen form, there will never be a single moment where we are far from Ishvara.
 

Bhagavad Gita Verse 1, Chapter 6

03 Tuesday Apr 2012

Posted by in 6.1, akriyaha, anaashritaha, cha, chapter 6 verse 1, ha, kaaryam, karma, karmaphalam, karoti, na, niragnirana, saha, sannyaasi, yaha, yogi

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Shree Bhagavaan uvaacha:
anaashritaha karmaphalam kaaryam karma karoti yaha |
sa sannyaasi cha yogi cha na niragnirana chaakriyaha || 1 ||

One who performs obligatory action, without reliance upon results of action, that person is a monk as well as a yogi; not one who has renounced fire or action.

anaashritaha : without reliance upon
karmaphalam : results of action
kaaryam : obligatory
karma : actions
karoti : performing
yaha : one who
saha : that person
sannyaasi : is a monk
cha : and
yogi : is a yogi
cha : also
na : not
niragnirana : one who has renounced fire
cha : and
akriyaha : one who has renounced action

Shri Krishna begins the sixth chapter titled “Dhyaana Yoga” or yoga of meditation by redefining what is meant by a monk and a dhyaana yogi or meditator. He says that one who performs actions in the spirit of karmayoga, per his definition, is both a monk and a meditator. The meditator is not one who has given up his duties or actions, who has run away from the world.

Meditation is a topic that fascinates everyone. We like the idea of going to a retreat, away from all our troubles, and sit in a tranquil place to meditate. But as we shall see in the rest of this chapter, Shri Krishna has a unique viewpoint about the process of meditation, and of who is qualified to become a meditator. He first says that only one who is engaged in the expression of his desires through karmayoga, through the performance of svadharma, is a good meditator.

As long as our vaasanaas or our impressions exist, they will continue to generate desires that will propel us away from the inner self and out into the world. They will make us restless and agitated. So the karmayogi intelligently channels these desires and expresses these desires. The key point is that the results of actions generated by these desires are submitted to a higher ideal, so that the results lose their power to create further selfish desires. As our attachment to results drops, the mental restlessness and agitations diminish, making us fit to pursue meditation.

Shri Krishna drives home the point with two examples. First, he says that one does not have to renounce fire in order to perform meditation. In the olden days, householders would maintain a sacrificial fire in their homes. Absence of the fire indicated renouncing the duties of a householder. In other words, Shri Krishna says that one does not have to give up their household duties for pursuing meditation. Second, one does not have to physically renounce action and retire to a monastery to meditate. The culmination of karmayoga is the loss of sense of doership. This is the qualification of a meditator.

Bhagavad Gita Verse 28, Chapter 5

31 Saturday Mar 2012

Posted by in 5.28, bhayaha, chapter 5 verse 28, eva, ichhaa, krodaha, moksha, mukta, munih, paraayanaha, sadaa, saha, vigata, yaha, yatendriyamanobuddhihi

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yatendriyamanobuddhirmunirmokshaparaayanaha |
vigatechhaabhayakrodo yaha sadaa mukta eva saha || 28 ||

That person who has restrained his senses, mind and intellect, and whose ultimate goal is liberation, who is devoid of desire, fear and anger; that person is also a monk, he is ever liberated.

yatendriyamanobuddhihi : restrained senses, mind and intellect
munihi : monk
moksha : liberation
paraayanaha: ultimate goal
vigata : devoid
ichhaa : desire
bhayaha : fear
krodaha : anger
yaha : one who
sadaa : ever
mukta : liberated
eva : also
saha : that person

Shri Krishna continues the preview of steps needed for preparing ourselves for meditation. The “that person” refers to the person from the previous shloka who has prepared himself physically for meditation. Now, the internal preparation is pointed out.

First, Shri Krishna says that while sitting for meditation, there should be no other objective but that of liberation. If the objective is not pure, if one wants to harm someone by meditation, then the practice will be distracted and the goal will not be reached. In the Puraanic literature, there are many examples of demons that practiced meditation for powers that would help them destroy others. Such goals are not to be harboured. The only goal should be liberation.

Also important is the role that we identify with when we sit for meditation. If sit down as father, we will always think of children. If sit down as an employee, we will think of job-related problems all the time. These roles do not go away easily due to our strong identification with one or many roles. There should be no role while meditation, only the goal of liberation.

So therefore, one who through karmayoga and purified his mind of fear, anger and desire, who has restrained his sense organs, and whose ultimate goal is liberation and not some worldly goal, that person is ready for meditation. But what is the object of meditation? The last shloka of this chapter addresses this point.