Bhagavad Gita Verse 45, Chapter 6

22 Tuesday May 2012

Posted by in anekajanma, chapter 6 verse 45, gatim, kilbishaha, paraam, prayatnaat, samshuddha, samsiddhaaha, tataha, tu, yaati, yatamaanaha, yogi

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prayatnaadyatamaanastu yogee samshuddhakilbishaha |
anekajanmasamsiddhastato yaati paraam gatim || 45 ||
 
For, that yogi who strives diligently, whose sins have been purified, perfected through many births, he then attains the supreme state.
 
prayatnaat : diligently
yatamaanaha : who strives
tu : for
yogi : yogi
samshuddha : have been purified
kilbishaha : sins
anekajanma : over many births
samsiddhaaha : perfected
tataha : then
yaati : attains
paraam : supreme
gatim : state
 
Shri Krishna spoke earlier about the unfulfilled meditator who, having born into a prosperous family, finds himself pushed towards the spiritual path. Here, Shri Krishna talks about what happens to that person if he strives diligently. Such a person, if he puts in diligent effort, acquires spiritual prowess over many lives, purifies his sins, and ultimately attains the ultimate state of liberation.
 
Now, the plight of someone born into a prosperous family, yet is being pulled towards spirituality, is extremely interesting. On one hand, his family wealth has the potential for generating further selfish desires. One the other hand, the push towards the spiritual path has the potential of taking him towards liberation. What will decide his fate in regards to which side he ends up on? It is nothing but his effort and his diligence.
 
Therefore, Shri Krishna encourages Arjuna to relentlessly pursue this path. Arjuna is born into one of the most illustrious families of his time. But through the knowledge that he is receiving from Shri Krishna, he has the option of pursuing the spiritual path, but only if he incorporates this teaching into his life.
 
How exactly should he incorporate it into his life? That is taken up next.
 

Bhagavad Gita Verse 44, Chapter 6

21 Monday May 2012

Posted by in api, ativartate, avashaha, chapter 6 verse 44, eva, hi, hriyate, jigyaasuhu, poorvabhyaasena, saha, shabdabrahma, tena, yogasya

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poorvabhyaasena tenaiva hriyate hyaavashoopi saha |
jigyaasurapi yogasya shabdabrahmaativartate || 44 ||
 
Though helpless, he is pushed due to his prior effort, because even the seeker of yoga transcends the words of brahman.
 
poorvabhyaasena : due to prior effort
tena : that
eva : only
hriyate : pushed
hi : because
avashaha : helplessly
api : though
saha : he
jigyaasuhu : seeker
api : even
yogasya : yoga
shabdabrahma : words of brahman
ativartate : transcends
 
Previously, Shri Krishna described the fate of the unfulfilled meditator who is born into a family of yogis. Here, he describes the fate of the other type of unfulfilled meditator who is born into a prosperous family. Shri Krishna says that even though such a person will indulge in sense pleasures, his previous efforts will push him towards rekindling his spiritual journey. This attraction or push towards spirituality will give him the potential of transcending his material pleasures.
 
Karma yoga teaches us how to conduct our life without gathering impressions or samskaaraas that give rise to further selfish desires. These impressions, if not destroyed, are carried over from one life into the next, and result in activation of further selfish desires. The unfulfilled meditator who is born into a prosperous family is compelled to fulfill all of his desires because this family has enough wealth for him to do so. He is “avashaha” or helpless in this regard ,due to his propensity for desires.
 
However, in addition to his propensities being carried forward into his new life, his spiritual efforts are also carried forward. At some point in his life, these propensities will manifest in the form of an involuntary push or attraction towards spirituality. Just like the seeker born into a yogic family is pulled, this seeker will also find himself pulled, as it were, towards satsangs, discourses and gurus. But unlike the other type of seeker who knows exactly what to do in this situation, this seeker may not know what or why this attraction happens.
 
Shri Krishna further says that this pull towards spiritual has the potential to take him out of his current state of indulgence in material pleasures. We have seen that engaging selfishly in the material world further ensnares us in the cycle of karma or action and reaction, which is given in the Vedas, referred here as “shabda-brahman” or the words of brahman. But it is only through determination and effort that this seeker can transcend the cycle of karma. However, if he indulges in selfish desires, he will stray from the spiritual path.
 
So therefore, it is incumbent upon all spiritual seekers to continuously strive towards attaining their spiritual goals, no matter what their history is. Shri Krishna speaks more about this determination and effort in the next shloka.

Bhagavad Gita Verse 43, Chapter 6

20 Sunday May 2012

Posted by in bhooyaha, buddhisaiyogam, cha, chapter 6 verse 43, kurunandana, labhate, paurvadehikam, samsiddhau, tam, tato, tatra, yatate

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tatra tam buddhisaiyogam labhate paurvadehikam |
yatate cha tato bhooyaha samsiddhau kurunandana || 43 ||
 
There, he regains connection with the intellect of his prior birth, and using that, he again strives for liberation, O joy of the Kurus.
 
tatra : there
tam : he
buddhisaiyogam : connection with intellect
labhate : regains
paurvadehikam : prior birth
yatate : strives
cha : and
tato : using that
bhooyaha : again
samsiddhau : liberation
kurunandana : joy of the Kurus
 
Shri Krishna had explained the fate of two types of meditators. He said that the ones that harbour desires will be born into a wealthy family, and the ones that have no desires are born into a family of accomplished meditators or yogis. He now says that the ones that are born into the yogic family reconnect with their intellect from their prior birth. In other words, their effort in their previous life does not go to waste.
 
We see examples of child prodigies, especially in the field of music and science, who achieve expertise in their fields within a few years of being born. Their personality is somehow pre-configured to excel in their chosen field. Such prodigies get the benefit of nature, which is their parents’ genes, and nurture, which is the conducive environment for mastering their field. Similarly, those who are born into a family of meditators get the benefit of nature and nurture.
 
Such children find themselves attracted to satsangs, bhajans and discourses at a very early age but will not know why they are attracted. Once this happens, they will continue their spiritual journey and begin to strive for liberation automatically. Moreover, their determination will be much stronger than their prior attempt.
 
These children will not have any attraction for worldly pleasure because they have already experienced pleasures and had their fill. They will not harbour any further material desires. Other people will find it bewildering that these children do not get attracted by things that most children crave.
 
Now, what happens to the other type of unfulfilled meditator who is born into an illustrious family? Do they also get reconnected to their prior efforts? Shri Krishna speaks about this next.

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

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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 41, Chapter 6

18 Friday May 2012

Posted by in abhijaayate, chapter 6 verse 41, gehe, illustrious, lokaan, praapya, punyakritaam, samaaha, shaashvateeh, shreemataam, shucheenaam, ushitvaa, yogabrasht

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praapya punyakritaam lokaanushitvaa shaashvateeh samaaha |
hucheenaam shreemataam gehe yogabrashtobhijaayate || 41 ||
 
Obtaining those worlds destined for performers of virtuous deeds, and residing there for several years, that one who has fallen from yoga is born in the home of the pure and illustrious.
 
praapya : having obtained
punyakritaam : performers of virtuous deeds
lokaan : worlds of
ushitvaa : resided
shaashvateeh : several
samaaha : years
shucheenaam : pure
shreemataam : illustrious
gehe : home
yogabrasht : that one who has fallen from yoga
abhijaayate : is born
 
Shri Krishna continues to answer Arjuna’s question with regards to what happens to the unfulfilled meditator after death. He says that such a meditator attains heaven, and having stayed there for a long period of time, he is born into an illustrious family.
 
Many of us strive to perform meritorious acts or “punya” throughout our life, and at the same time try to avoid or minimize demerits or “paapa”. The difference between paapa and punya determines our fate after death. Those that have an excess of punya go to heaven after death, others go to hell. So Shri Krishna says that one who follows the path of meditation is automatically qualified to access the very same heaven that is attained by people who have performed immeasurable meritorious deeds. He does not have to worry about counting merits and demerits, he just has to continue meditating.
 
Now, no matter how much pleasure it gives, the stay in heaven is always temporary. Once the allotted time runs out, the unfulfilled meditator will have to come back into the world. But it will not be such a bad thing. He will attain an environment that is conducive for continuing his spiritual journey. Shri Krishna says that such a person will be born into an illustrious family, one that is endowed not only with material wealth but also spiritual prowess.
 
Why should such a family need to have material wealth? The primary reason for the meditator to remain unfulfilled is that he still carried around traced of material desire. The new family that he is born into will give him the opportunity to get those material desires out of his system. As we have seen earlier, perfect meditation is possible only when material desires are addressed holistically.
 
Many of us may not be able to digest the notion of heaven and rebirth. In any case, Shri Krishna wants to assure us that the very laws of nature that take care of the meditator while he is alive will ensure that he will be taken care of even after death.
 
Do all unfulfilled meditators attain this state? Shri Krishna goes into this topic 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 39, Chapter 6

16 Wednesday May 2012

Posted by in arhasi, aseshataha, chapter 6 verse 39, chhettaa, chhettum, hi, krishna, me, na, samshayam, samshayasyaasya, tvadanyaha, upapadyate

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etanme samshayam krishna chhettumarhasyasheshataha |
tvadanyaha samshayasyaasya chhettaa na hyupapadyate || 39 ||
 
To dispel this doubt of mine, O Krishna, only you are worthy. For, other than you, no one is fit to dispel this doubt.
 
etat : this
me : my
samshayam : doubt
krishna : O Krishna
chhettum : dispel
arhasi : you are worthy
asheshataha : completely
tvadanyaha : other than you
samshayasyaasya : of this doubt
chhettaa : one who can dispel
na : none
hi : for
upapadyate : is fit
 
Arjuna offers one last point in his question to Shri Krishna with regards to the promise of meditation. Earlier, Arjuna wanted to know the fate of the seeker who strives hard but does not reach the state of the perfected meditator before he dies. He then added an illustration of the cloud that is helplessly scattered by winds, comparing it to a seeker who achiever neither spiritual nor material success. Arjuna makes a final point in this question by reminding Shri Krishna that only he can answer this question.
 
By now, Arjuna had come to the conclusion that Shri Krishna was something more than his friend and charioteer. In some shlokas, Shri Krishna even referred to himself as Ishvara. Only one who is beyond the material world can answer a question that transcends the material world, and that is Ishvara himself. Therefore, Arjuna found it fit to ask such a question to Shri Krishna.
 
The answer to this question is given by Shri Krishna in the upcoming shlokas. These shlokas comprise the final portion of the sixth chapter.
 

Bhagavad Gita Verse 38, Chapter 6

15 Tuesday May 2012

Posted by in apratishtha, brahmana, chapter 6 verse 38, chinnabhram, http://schemas.google.com/blogger/2008/kind#post, iva, kashchit, mahaabaaho, nashyati, pathi, ubhaya, vibhrashtaha

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kashchinnobhayavibhrashtashchinnabhramiva nashyati |
apratishtha mahaabaaho vimoodhaa brahmanam pathi || 38 ||
 
Unsuccessful in both ways, with no worldly glory, distracted in the spiritual path, doesn’t the seeker get destroyed like a scattered cloud, O mighty armed?
 
kashchit : doesn’t
ubhaya : both
vibhrashtaha : unsuccessful (seeker)
chinnabhram : scattered cloud
iva : like
nashyati : destroyed
apratishtha : without any worldly glory
mahaabaaho : O mighty armed
vimoodhaha : distracted
brahmana : spiritual
pathi : path
 
Arjuna further elaborates upon his question to Shri Krishna with regards to the promise of meditation. To understand this better, let’s examine a saying in Hindi : “dhobi ka kutta, na ghar kaa na ghaat kaa”. Loosely translated, it refers to a situation where someone has two jobs but because he cannot do either job properly, he loses from both sides in the end.
 
Arjuna wanted Shri Krishna to tell him whether someone who follows the spiritual path, but is not able to attain fulfillment, ends up in a similar situation. Arjuna uses the analogy of a cloud that neither provides rain, nor does it vanish. This in-between situation makes it an easy target for winds to scatter the cloud from one place to another.
 
If we were to frame this as an economic problem, Arjuna is speaking about opportunity cost, which is the loss incurred in one activity by spending time in another activity. If the seeker devotes a large amount of his time and effort towards meditation, but fails to attain the desired outcome, is it worth it? He could have very easily have devoted this time to worldly pursuits and obtained wealth, status and thereby secured his worldly position.
 
Instead, the seeker is “ubhaya-vibhrashta” or unsuccessful from both sides. One side is “apratishtha” or lack of worldly glory, and the other is “vimoodha brahmana pathi” or distracted in progress on the spiritual path. Arjuna, the pragmatic soldier, does not want to get into such a compromising position. He adds one more element to this question in the next shloka, after which he lets Shri Krishna answer.
 

Bhagavad Gita Verse 37, Chapter 6

14 Monday May 2012

Posted by in apraapya, ayatihi, chalitamaanasaha, chapter 6 verse 37, gachchati, gatim, http://schemas.google.com/blogger/2008/kind#post, kaam, krishna, shraddhaa, upetaha, yogasamsiddhim

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Arjuna uvaacha:
ayatihi shraddhayopeto yogaachchalitamaanasaha |
apraapya yogasamsiddhim kaam gatim krishna gachchati || 37 ||
 
Arjuna said:
The unsuccessful seeker, endowed with faith, whose mind deviates from yoga, and has not attained perfection in yoga, what is his situation, O Krishna?
 
ayatihi : unsuccessful seeker
shraddhaa : faith
upetaha : endowed with
yogaat : yoga
chalitamaanasaha : deviates mind
apraapya : not obtained
yogasamsiddhim : perfection in yoga
kaam : what
gatim : situation
krishna : O Krishna
gachchati : attain
 
Arjuna’s first question around the difficulty of controlling the mind was resolved by Shri Krishna. Now Arjuna asked another question: what happens when a seeker is striving to meditate faithfully and diligently, but is unable to reach the state of the perfected meditator in his lifetime?
 
Attaining perfection in meditation is a long and arduous journey. Most seekers start on the spiritual path only after they have established themselves in their careers, which is a late start. Once they have begin, purification of the mind through karma yoga takes time. Hearing and reflection on the scriptures takes still more time. All in all, even if a seeker is sincere, it is going to take a long time to attain the goal of meditation.
 
Taking this into account, Arjuna formulates his question to Shri Krishna. He gives an example of a seeker who has managed to purify his mind to a great extent, but still has a small amount of desire left. This seeker may have comprehended that his true nature is the eternal essence, but is not able to remain established in that state. So the question is : what happens to such an “almost perfect” seeker?
 
The honest nature of this question shows to us the candid and open relationship between Arjuna and Shri Krishna. In effect, he is asking his teacher whether or not it is worth pursuing the spiritual path. It is a pragmatic question that many of us fear or fail to ask before pursuing undertakings in the material world, let alone in the spiritual path.
 
Arjuna further expands upon this question in the next shloka.

Bhagavad Gita Verse 36, Chapter 6

13 Sunday May 2012

Posted by in asaiyataatmanaa, avaaptum, chapter 6 verse 36, dushpraapa, iti, matihi, me, shakyaha, tu, upaayataha, vashayaatmanaa, yatataa, yogaha

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asaiyataatmanaa yogo dushpraapa iti me matihi |
vashayaatmanaa tu yatataa shakyovaaptumupaayataha || 36 ||
 
Yoga is inaccessible for one with an uncontrolled mind, this is my opinion. But, for one with a controlled mind who strives intelligently, it is possible to attain.
 
asaiyataatmanaa : one with uncontrolled mind
yogaha : yoga
dushpraapa : inaccessible
iti : this
me : my
matihi : opinion
vashayaatmanaa : one with controlled mind
tu : but
yatataa: strive
shakyaha : possible
avaaptum : to attain
upaayataha : intelligently
 
Previously, Shri Krishna spoke about the importance of disciplined practice and dispassion in controlling the mind. In order to emphasize this point, he says that a person who is not in control of his mind cannot ever attain the state of the meditator. Moreover, he advises Arjuna to put forth tons of effort, but do so dexterously and intelligently. Note that he does not issue any edict, he says that this is his opinion, take it or leave it.
 
Let us first look at the notion of meditation with an uncontrolled mind. Pursuing meditation without first controlling the mind could prove harmful, just like trying to tame a wild elephant by directly mounting it is physically harmful. The wildness of the mind is caused by hordes of desires living in the mind. We may know our conscious desires, but we have no idea of all kinds of desires that are lurking within our subconscious mind, and how powerful they are.
 
Many meditators think that they have conquered their minds within a few days, and lull themselves into a false sense of accomplishment. Some others get rid of all their material possessions and retire to an ashram. In both cases , they are brought back to reality when one of those desires rears its ugly head and completely overpowers the meditator.
 
Now, that is exactly why Shri Krishna recommends that our spiritual practice should be practiced intelligently. He uses the word “upaayataha” which is derived from the word “upaaya” meaning solution. It means that spiritual practice requires us to become “solution-oriented” or analytical in our approach. It requires us to focus and pay attention and be aware of each and every desire that lurks in our mind, just like a scientist conducts research in a lab. Simply abandoning all material objects may seem like dispassion, but it will not rid us of latent desires.
 
With this statement, Shri Krishna answered Arjuna’s question around the difficulty of controlling the mind. Arjuna asks Shri Krishna another question in the next shloka.