Category Archives: yat

Bhagavad Gita Verse 17, Chapter 8

14 Saturday Jul 2012

Posted by in 8.17, ahaha, ahoraatravidaha, brahmanaha, chapter 8 verse 17, janaahaa, paryantam, raatrim, sahastra, sahastraantaam, te, viduhu, yat, yuga

≈ Comments Off on Bhagavad Gita Verse 17, Chapter 8

sahastrayugaparyantamaharyadbrahmano viduhu |
raatrim yugasahastraantaam tehoraatravido janaahaa || 17 ||
 
They who know the day of Brahma comprising a thousand yugaas, the night of Brahma comprising a thousand yugaas, those people know day and night.
 
sahastra : thousand
yuga : yugaas
paryantam : until
ahaha : one day
yat : they who
brahmanaha : of Brahma
viduhu : know
raatrim : one night
yuga : yugaas
sahastraantaam : thousand
te : those
ahoraatravidaha : know day and night
janaahaa : people
 
We now enter into the topic of cosmic creation with this shloka. Before the topic is taken up, Shri Krishna introduces some words here as a way of introduction. The new words introduced here are sahastra and yuga. Although not mentioned explicitly, we shall also look at the four yugas or ages that are part of the cosmic creation: satya yuga, treta yuga, dvaapara yuga and kali yuga.
 
The cycle of creation is said to begin with satyayuga or the age of truth. It is followed by the treta yuga and the dvaapara yuga. The last yuga is kali yuga or the age of discord, which is the current yuga. Kali yuga is the shortest yuga comprising 432,000 years. Dvaapara is twice that long, treta is thrice that long, and satya yuga is four times that long. Therefore, the total time of creation is ten times 432,000, which is 4.32 million years. This period of creation is also known as chatur-yuga.
 
Now, having understood the length of chatur yuga, we can calculate the length of Brahma’s day and night. Shri Krishna says that one day of Lord Brahma equals one thousand yugaas. The interpretation of the word yuga here is traditionally taken to mean a chatur-yuga. So then, a day of Brahma equals one thousand times 4.32 million, which is 4.32 billion years. This is also the length of one night of Lord Brahma.
 
Let us know dig deeper into the symbolic meaning of this shloka. There are two aspects we need to look at. First, this shloka re-emphasizes that every action we perform always bears fruit, but not necessarily in the current lifetime.
 
We may try and try very hard, but the result of our action may not show up in this lifetime, it may bear fruit in another lifetime. Alternatively, we may sometimes get into situations that we think we do not deserve. These could be favourable situations (an unexpected financial windfall) or unfavourable situations (a natural disaster). These type of results are due to actions we have performed in a prior lifetime.
 
The second aspect is to do with the cultivation of dispassion or vairagya towards this world. We perform actions in this world not just for immediate gain, but also to leave behind a legacy, leave behind something that future generations will remember us by. It could be wealth, power, prestige and so on. But in effect, Shri Krishna tells us that nothing will last forever. Everything will eventually end, if not now then certainly in 4.32 billion years. So if this is going to be the case, it is better to cultivate dispassion right now so that we can proceed spiritually.
 
How exactly does the universe come into being and dissolve? This is explained next.

Bhagavad Gita Verse 11, Chapter 8

08 Sunday Jul 2012

Posted by in 8.11, aksharam, brahmacharyam, chapter 8 verse 11, charanti, ichchantaha, l sangrahena, padam, pravakshye, tat, te, vadanti, vedavidaha, veetaraagaahaa, vishanti, yat, yatayaha

≈ Comments Off on Bhagavad Gita Verse 11, Chapter 8

yadaksharam vedavido vadanti vishanti yadyatayo veetaraagaahaa |
yadichchanto brahmacharyam charanti tatte padam sangrahena pravakshye || 11 ||
 
That which is declared imperishable by the knowers of the Vedas, that which dispassionate sages enter, that whose desire leads them to engage in the study of brahman; for you, I shall speak of that goal, in summary.
 
yat : that which
aksharam : impersishable
vedavidaha : knowers of Vedas
vadanti : declared
vishanti : enter
yat : that which
yatayaha : sages
veetaraagaahaa : dispassionate
yat : that which
ichchantaha : desiring
brahmacharyam : study of brahman
charanti : engage
tat : that
te : for you
padam : goal
sangrahena : in summary
pravakshye : I shall speak
 
Having spoken of the technique of meditating upon Ishvara’s form, Shri Krishna now begins the topic of meditating upon Ishvara’s name. This shloka is written in the style of the Upanishads, and just like the previous shloka, is in a different meter.
 
Before the actual technique of meditation is described, Shri Krishna highlights the qualifications of the seeker who is about to perform this meditation. He should be free of selfish desires, likes and dislikes, indicated by the word “veetaraagaahaa”. We have already encountered this word under the topic of karma yoga. Strong passions or dislikes become obstacles in meditation as they push the mind to jump from one thought to the other. Only one who has managed to control the mind can perform such meditation.
 
The seeker should also possess a strong desire to inquire into the knowledge of the eternal essence, indicated by the word “brahmachaari”. The typical meaning of this word, celibacy, is not used here. It is used to indicate one who “moves around” or is preoccupied with the study of brahman or the eternal essence. Most of us, however, are preoccupied with actions. We are “karmachaaris”. Preoccupation with action will also become an obstacle in meditation, as we have already seen in the sixth chapter.
 
Endowed with these qualifications, the seeker is ready to meditate upon that which is considered as the ultimate goal: the imperishable Ishvara or “aksharam”. What is the process by which one can perform this meditation? This is taken up in the next two shlokas.
 

Bhagavad Gita Verse 2, Chapter 7

27 Sunday May 2012

Posted by in aham.savijnyaanam, anyat, asheshataha, avashishyate, bhooyaha, chapter 7 verse 2, idam, iha, jnyaanam, jnyaatavyyam, jnyaatvaa, na, te, vakshyaami, yat

≈ Comments Off on Bhagavad Gita Verse 2, Chapter 7

jnyaanam teham savijnyaanamidam vakshyaamyasheshataha |
yajnyaatvaa neha bhooyonyajnyaatavyyamavashishyate || 2 ||
 
Knowledge with wisdom, I shall tell you this completely, having known that, there will be nothing else left to know.
 
jnyaanam : knowledge
te : to you
aham : I shall
savijnyaanam : with wisdom
idam : this
vakshyaami : I will tell
asheshataha : completely
yat : that which
jnyaatvaa : having known
na : not
iha : this
bhooyaha : again
anyat : anything else
jnyaatavyyam : to be known
avashishyate : left
 
Shri Krishna had begun a new topic in this chapter, which is the technique by which we can know him as Ishvara in his entirety. Here, Shri Krishna says that he will reveal not just this knowledge, but also impart us wisdom. The wisdom is such that once we know it, there will be nothing else remaining to be known.
 
We spend our lives acquiring knowledge about new things. With the pace of change in the world today, we would not be able to know everything, even if we were to spend thousands of lifetimes gaining PhDs in all the sciences, arts, humanities and so on. Shri Krishna says that the wisdom or “vijnyaana” that he is going to impart will be such that once we know it, nothing else will remain to be known.
 
Let us see how this will be possible. We had seen the example of a goldsmith earlier who is not fascinated by the artwork or shape of the gold bangles, bracelets, necklaces and other ornaments that he comes across. All he cares about is the quantity of gold that is in each ornament. In other words, because he knows the cause as gold, he knows that the effect as the ornament, may differ in shape, but is gold in its essence. Knowledge is the shape of the different ornaments, wisdom is knowledge of their essential nature.
 
What will happen once I know this? Shri Krishna says that having known this, nothing else will remain to be known. It will be knowledge that is all inclusive. Also, it is knowledge that makes up complete, unlike worldly knowledge that reveals further holes as we study it more.
 
But if this is the case, why doesn’t everyone pursue this knowledge? This is taken up next.
 
Footnotes
 
1. The second half of the shloka is taken from the Mundaka Upanishad where the question is asked “Tell me that knowledge, knowing which, nothing else will remain to be known.”

Bhagavad Gita Verse 42, Chapter 6

19 Saturday May 2012

Posted by in athavaa, bhavati, chapter 6 verse 42, dheemataam, durlabhataram, eedrisham, etat, eva, hi, janma, kule, loke, yat, yoginaam

≈ Comments Off on Bhagavad Gita Verse 42, Chapter 6

athavaa yoginaameva kule bhavati dheemataam |
etaddhi durlabhataram loke janma yadeedrisham || 42 ||
 
Alternatively, he will go only to a family of learned yogis. One whose birth is of this type is exceedingly rare in this world.
 
athavaa : alternatively
yoginaam : in yogis
eva : only
kule : family
bhavati : will go
dheemataam : learned
etat : this
hi : definitely
durlabhataram : exceedingly rare
loke : world
janma : birth
yat : one whose
eedrisham : of this type
 
Earlier, Shri Krishna spoke about the fate of the unfulfilled meditator who goes to an illustrious family after having attained heaven. In this shloka, Shri Krishna talks about another type of unfilled meditators who is born not into a wealthy family but into a family of learned yogis. He also says that such a birth is exceedingly rare.
 
So far, Shri Krishna has spoken about two types of serious seekers who had a clear understanding of meditation but were unable to attain liberation. The difference between the two types of seekers is the presence or absence of desires. The meditator who still harbours desires is born into a wealthy family.
 
Desires are the biggest obstacles in meditation. Only when desires are extinguished can serious meditation begin. That is why this category of meditators is given the chance to fulfill his desires in a wealthy family.
 
The other rarer category of meditator had managed to extinguish his desires, but could not attain liberation because he ran out of time. Since he is not interested in fulfilling any desire, regardless of whether it is heavenly or earthly, he goes straight into a family of yogis after he dies. These yogis are not just accomplished meditators, they also possess “dheemata” or a keen understanding of the scriptures.
 
Such a family provides a conducive environment for this kind of meditator to continue his progress in meditation. He has enough dispassion in him and therefore does not get affected by the the absence of wealth in this new family. In fact he appreciates it because wealth can become a distraction in the path of meditation.
 
Now, do both these types of newly-born seekers have to start their journey from scratch? This is taken up by Shri Krishna in the next shloka.

Bhagavad Gita Verse 21, Chapter 6

23 Monday Apr 2012

Posted by in aatyantaikam, ateendriyam, ayam, buddhigraahyam, cha, chalati, chapter 6 verse 21, eva, na, sthitaha, sukham, tat, tattvataha, vetti, yat, yatra

≈ Comments Off on Bhagavad Gita Verse 21, Chapter 6

sukhamaatyantikam yattadbuddhigraahyamateendriyam |
vetti yatra na chaivaayam sthitashchalati tattvataha || 21 ||
 
That infinite joy which is comprehended by the intellect but is beyond the senses, when he experiences that state and is established in it, he does not move away from his essence.
 
sukham : joy
aatyantikam : infinite
yat : that
tat : that
buddhigraahyam : comprehended by the intellect
ateendriyam : beyond the senses
vetti : experiences
yatra : in that state
na : does not
cha : and
eva : ever
ayam : he
sthitaha : established
chalati : move away
tattvataha : in his essence
 
Previously, Shri Krishna explained that the perfected meditator taps into a source of permanent joy once he detaches the mind from the sense organs and connects it to his self. In this shloka, he elaborates on the nature of that joy. He says that this joy is infinite and is comprehended only by the intellect. Also, he says that once we are established in this joy, no external circumstance will knock us or take us away from this state.
 
Let us examine the nature of this joy. Shri Krishna says that it is aatyantikam or infinite. Now, the material world is an expert in giving us infinite sorrow. There are moments in our life when the degree of sorrow is low, and we tend to think that this is joy whereas in reality it is just a lower grade of sorrow. Any new object, person or situation that we encounter carries within it the seed for innumerable sorrows. But the joy that one gets from the self is infinite.
 
Why is the joy from the self infinite? All our worldly joys are dependent on external situations. For some of us, a perfect climate makes us happy, causing us to become sad if the climate changes. For some of us, a certain person makes us happy, so we become dependent on that person and consequently feel sad if that person leaves us. We keep creating subsets in the world: I like A, which means I don’t everything that is not A. But here’s the problem; A is finite and temporary. The joy experienced in the self is independent of all external situations that are temporary in nature. That is why it is infinite.
 
Another characteristic of this joy is that it is beyond the comprehension of the senses. Just like we cannot catch a satellite TV signal with a regular antenna, our senses cannot catch this joy. It is of a different wavelength altogether. It is only comprehended by our intellect, which operates at a much higher level than our mind and senses.
 
As an example, consider two teenagers who are at a party where everyone else is enjoying a cigarette. Both of them are offered a cigarette by their friends. The sense organs are reporting the same information to both the teenager’s intellects – that cigarette smoking is enjoyable and that all their friends are doing it. One teenager accepts the offer and takes a puff. But the other teenager has a refined intellect and it “sees” that this will only lead to sorrow in the end. In the same way, the intellect experiences joy that the senses cannot experience.
 
Shri Krishna further goes on to say that once the perfected meditator is established in this joy, he will never deviate from it. It is like a child learning that 2+2 = 4. Once he has internalized this teaching, it stays with him throughout his life. Similarly, once the perfected meditator realizes this self as his true nature, he will not feel the need to take on any other role or identification for the purpose of fulfillment.
 

Bhagavad Gita Verse 21, Chapter 5

24 Saturday Mar 2012

Posted by in 5.21, aatmani, akshayam, asaktaatmaa, ashrute, baahyasparsheshu, brahmayogayuktaatmaa, chapter 5 verse 21, saha, sukham, vindati, yat

≈ Comments Off on Bhagavad Gita Verse 21, Chapter 5

baahyasparsheshvasaktaatmaa vindatyaatmani yatsukham |
sa brahmayogayuktaatmaa sukhamakshayamashrute || 21 ||

One who is not attached to external sense-contacts finds inner bliss. Such a person, established in contemplation of the eternal essence, experiences inexhaustible joy.

baahyasparsheshu : external sense contacts
asaktaatmaa : person without attachment
vindati : finds
aatmani : inner
yat : one who
sukham : bliss
saha : that person
brahmayogayuktaatmaa : established in contemplation of the eternal essence
sukham : joy
akshayam : inexhaustible
ashrute : experiences

So far, Shri Krishna explained the vision of a realized seeker. From this shloka onwards, he starts turning us towards the topic of meditation. Turning oneself inwards, away from the sense objects of the world, is the first step towards meditation. To this end, he explains the reason for turning inward.

Our entire life is geared towards the pursuit of happiness. However, if we introspect, we realize that the happiness we get from sense objects such as tasty food or a visually appealing movie is instantaneous, but fleeting. Sense objects are finite, and so it the happiness that they can provide. Moreover, if we are not careful, we get attached to whatever gives us instant happiness so that we can repeat that experience. This also leads to sorrow, which comes from constant commentary and judgement from intellect when we lose access to sense objects.

But Shri Krishna gives us a better alternative. When we slowly move away from sense objects and turn inward to contemplate on the eternal essence, we can tap into a source of happiness that is much greater than any happiness produced by sense objects. Moreover, this happiness is never-ending, it is inexhaustible, because it is derived out of the eternal essence which is infinite.

Bhagavad Gita Verse 5, Chapter 5

09 Friday Mar 2012

Posted by in 5.5, api, cha, chapter 5 verse 5, ekam, gamyate, pashyati, praapyate, saankhyaih, saankhyam, sah, sthaanam, tat, yah, yat, yogaih, yogam

≈ Comments Off on Bhagavad Gita Verse 5, Chapter 5

yatsaankhyaih praapyate sthaanam tadyogairapi gamyate |
ekam saankhyam cha yogam cha yah pashyati sah pashyati || 5 ||

One who obtains the state of bliss through knowledge, also reaches that same state through yoga. He who sees knowledge and yoga as one, that person sees (correctly).

yat : one who
saankhyaih : through knowledge
praapyate : obtains
sthaanam : state of bliss
tat : that
yogaih : through yoga
api : also
gamyate : reaches
ekam : as one
saankhyam : knowledge
cha : and
yogam : yoga
cha : also
yah : the person who
pashyati : sees
sah : that person
pashyati : sees

In this shloka, the words yoga and knowledge need further elaboration to get at the underlying meaning. In the context of this chapter, they mean yoga of action (karmayoga) and yoga of knowledge through renunciation (karma sannyaasa yoga) respectively. Having added this context, the shloka now reads as follows: one who obtains the state of bliss through the yoga of knowledge, also reaches that same state through the yoga of action. In the wise person’s view, both of these are one. It is like two passengers boarding a train from different stations. Both reach the same destination.

Let us dig deeper to understand what is common between renunciation and action. Imagine that two people are striving for self-realization. One person performs karma yoga, but does not think carefully about how he performs his actions. Without proper thought and discrimination, his actions become selfish and his vaasanaas increase. Ultimately, he does not attain his goal.

The other person decides that he prefers renunciation. He goes to an ashram to lead the life of a monk. But even thought he has renounced the material world, he keeps thinking about his life in the material world. He too, does not attain his goal, because his desires prevent him from properly absorbing his teacher’s teachings.

In both cases, renunciation and action do not work because they are missing the key ingredient – knowledge. Unless one uses discrimination while performing action, or maintains the knowledge that I am not the doer prior to renunciation, the goal is not attained by either person. Therefore, Shri Krishna urges wise people to keep discrimination in the picture while considering either stage of the path.

Having reassured Arjuna that both stages yield the same outcome, Shri Krishna next addresses why karma yoga is more appropriate for Arjuna.

Bhagavad Gita Verse 1, Chapter 5

05 Monday Mar 2012

Posted by in 5.1, broohi, cha, chapter 5 verse 1, ekam, etayoha, karmanaam, krishna, me, punah, sanyaasam, shansasi, shreya, sunischitam, tat, yat, yogam

≈ Comments Off on Bhagavad Gita Verse 1, Chapter 5

Arjuna uvaacha:
sannyaasam karmanaam krishna punaryogam cha shansasi |
yachchshreya etayorekam tanme broohi sunishchitam || 1 ||

First you speak about yoga, then you praise renunciation of action, O Krishna. Of the two, tell me which one, most assuredly, is beneficial for me.

sannyaasam : renunciation
karmanaam : action
krishna : O Krishna
punah : then
yogam : yoga
cha : and
shansasi : praise
yat : that
shreya : which is beneficial
etayoha : of the two
ekam : one
tat : which
me : for me
broohi : tell
sunishchitam : most assuredly

As he was concluding the previous chapter, Shri Krishna spoke about the renunciation of action through yoga in the second-last shloka. He was quite clear that renunciation of action does not mean running away from action. It means renouncing the agency, or the sense of doership behind the action.

Now, Arjuna still retained a desire to run away from the war against his relatives. So even though Shri Krishna was quite clear that one cannot run away from action, Arjuna was still looking for a way to quit fighting the war. So he interpreted the word “renunciation” to mean what most people think renunciation means: going away to a remote ashram, becoming a monk, and then contemplating upon the eternal essence, casting aside any other worldly responsibilities.

With this interpretation in mind, he wanted to know whether renunciation of action was better than karmayoga. If that were the case, he could run away from the war to a place of contemplation, and gain self-realization following that path. He wanted an unambiguous answer from Shri Krishna because he had already asked this question at the beginning of the third chapter.

Bhagavad Gita Verse 35, Chapter 4

25 Saturday Feb 2012

Posted by in 4.35, aatmani, asheshena, atho, bhootaani, chapter 4 verse 35, drakshasi, evam, jnyaatvaa, mayi, moham, na, paandava, punar, yaasyasi, yat, yena

≈ Comments Off on Bhagavad Gita Verse 35, Chapter 4

yajnyaatvaa na punarmohamevam yaasyasi paandava |
yena bhootaanyasheshena drakshasyaatmanyatho mayi || 35 ||

Having realized that knowledge, never again will you be subjected to delusion in this manner, O Paandava. By that (knowledge), you will view all beings completely in you, and likewise, in me.

yat : that
jnyaatvaa : having realized
na : not
punar : again
moham : delusion
evam : in this manner
yaasyasi : subjected
paandava : O Paandava
yena : by that
bhootaani : all beings
asheshena : completely
drakshasi : view
aatmani : in you
atho : and likewise
mayi : in me

Having explained the method of acquiring knowledge from a teacher, Shri Krishna praises this knowledge in the following shlokas. In this shloka, he provides a test by which we know whether we have truly gained this knowledge or not. He says that this knowledge totally transforms our vision. It gives us whole new way to view the world.

Imagine we are at a social gathering. We are introduced to a new person, someone whom we have never met before. At that point, we try to size up that person and are not quite sure how the conversation will go. But when we find out that both of us went to the same school for 8 years, we instantly connect with that person. The sense of separation between us and that person diminishes just a little.

Now, take this destruction of separation to its logical extreme where we see all things – plants, rocks, animals, humans – as a part of our own self. Everything is connected to each other. Furthermore, we realize that in essence, distinct entities such as plants and animals are not really distinct. There is only one Ishvaraa but appearing as many forms. This is the grand vision after having obtained this knowledge.

So therefore, having gained this knowledge, our moha or delusion with regards to who we are, what is our correct relationship with the world, what are our duties, what is good and bad – all these questions are answered with this vision of the world. After having this vision, our actions in the wold continue, but they do not accumulate any further karmaas because we are in tune with the world.

Bhagavad Gita Verse 16, Chapter 4

06 Monday Feb 2012

Posted by in 4.16, akarma, ashubhaat, atra, chapter 4 verse 16, iti, jnyaatvaa, karma, kavayaha, kim, mohitaaha, mokshyase, pravakshyaami, tat, te, yat

≈ Comments Off on Bhagavad Gita Verse 16, Chapter 4

kim karma kimakarmeti kavayopatra mohitaaha |
tatte karma pravakshyaami yajnyaatvaa mokshyaseshubhaat || 16 ||

What is action and what is inaction? Seers are deluded in this regard. To you, I will explain that action, by knowing which you will gain liberation from this inauspicious (nature of samsaara).

kim : what is
karma : action
kim : what is
akarma : inaction
iti : this
kavayaha : seers
atra : in this regard
mohitaaha: are deluded
tat : that
te : you
karma : action
pravakshyaami : explain
yat : that which
jnyaatvaa : knowing
mokshyase : gain liberation
ashubhaat : from this inauspicious

As we continue to move forward in the Gita, we comes across milestones where Shri Krishna takes us from one level of understanding to a more advanced level. With this shloka, Shri Krishna alerts us that the upcoming shlokas will give us a much deeper understanding of the topic of karma or action.

Let us recap what we have learned so far about action and inaction. Action or karma as defined by Shri Krishna is any activity performed with a selfish motive. Inaction or akarma is defined as any activity performed in a selfless manner. In other words, with a yajnya spirit. It is important to revise these definitions because Shri Krishna says that even intelligent people very easily get confused by this terminology, since action typically means any activity and inaction means absence of activity.

Why is this topic important? Unless our intellect fully understands and gets the conviction that we can achieve self-realization through performance of action, we will again and again fall prey to the wrong notion that we should renounce everything.

This is evident in our daily lives. Whenever we feel pressure at our job, we start thinking about changing jobs. If we have to resolve a delicate issue impacting our friends or relatives, we may try to defer or avoid it altogether rather than addressing it. We have an inbuilt tendency to avoid performing actions, even though all our bodies can do is perform action. Therefore, Shri Krishna wants us to have a thorough understanding of the nature of action so that it becomes a part of our life, than something that we just read about.