Bhagavad Gita Verse 27, Chapter 4

17 Friday Feb 2012

Posted by in 4.27, aatmasaiyam, apare, cha, chapter 4 verse 27, deepite, http://schemas.google.com/blogger/2008/kind#post, indriya, junvhati, karmaani, praana, sarvaani, yogaagnau

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sarvaaneendriyakarmaani praanakarmaani chaapare |
aatmasaiyamyogaagnau juvhati jnyaanadeepite || 27 |

Others offer the activities of the senses and the activities of the life force into the flame of the discipline of self-restraint, kindled by knowledge.

sarvaani : all
indriya-karmaani : activities of the senses
praana-karmaani : activities of the life force
cha : and
apare : others
aatmasaiyam : self-restraint
yogaagnau : flame in the form of discipline
juvhati : offer
jnyaana : knowledge
deepite : kindled by

In prior shlokas, Shri Krishna gave us a variety of techniques to practice yajnya, from worship of a deity to more advanced techniques such as contemplation of the eternal essence, restraining movement of senses, and dissolving the notion of external objects altogether. In this shloka, he describes a technique for more advanced seekers where one not just restrains the senses, but also restrains the life forces or praana within our body. This discipline is the raaja yoga of Patanjali. It begins with the three limbs of yama, niyama and aasana that we saw in the previous sholka. Let us examine one key aspect of this technique, which is understanding of praana.

Praanaas are energy systems within our body that sustain physiological processes. There are five types of praana : praana, apaana, udaana, vayaana and samaana. Just like restraining the senses conserves energy that can be redirected towards advancing spiritually, so too can restraining the praanaas lead to the same outcome. However, this technique requires the guidance of a teacher and is not recommended for self-experimentation.

The senses and the praanaas are like rays of the sun emanating from our self. So as the yogi progresses in this yajnya, he regulates the praanaas using praanaayaam, the fifth limb of the raaja yoga technique which is described a later shloka. He then withdraws attention from senses and from the praanas, and redirects the energy towards concentration or dhyaana on the eternal essence, which is the sixth limb of Patanjali yoga. He then progresses to uninterrupted concentration or dhaarana, the seventh limb. Eventually, he attains direct perception of the eternal essence. This ultimate state is known as samaadhi, the eight and final limb of Patanjali yoga.

Knowing fully well that most of us need more basic techniques, Shri Krishna gives us a whole range of options in the next shloka.

Bhagavad Gita Verse 26, Chapter 4

16 Thursday Feb 2012

Posted by in 4.26, anya, anye, indriyaagnishu, indriyaani, juhvati, saiyamaagnishu, shabdaadeen, shrotraadeeni, vishyayaan

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shrotraadeeneendriyaanyanye saiyamaagnishu juhvati |
shabdaadeenvishayaananya indriyaagnishu juhvati || 26 ||

Other yogis offer hearing and other senses into the sacrificial flame of self-restraint. Yet others offer sense objects into the sacrificial flame of the senses.

shrotraadeeni : hearing and other
indriyaani : senses
anye : others
saiyamaagnishu : flame in the form of self-restraint
juhvati : offer
shabdaadeen : speech and other
vishayaan : sense objects
anya : yet others
indriyaagnishu : flame in the form of senses
juhvati : offer

Two more practical yajnyas are highlighted in this shloka by Shri Krishna. In the first yajyna, we use our discrimination to limit the activities of our senses. Symbolically, self control is like the fire to which the senses are offered.

The world comprises both good and bad influences. Our senses are exposed to thousands of such influences each day. If we keep senses open all the time without proper discrimination, so many negative influences would enter that it would take a lifetime to clean them up. Therefore, in this yajnya, we exercise our discretion over what we see, eat and hear everyday. Such withdrawal of energy from the senses is called pratyaahaara. It is the fourth “limb” or aspect of yoga in the tradition of Patanjali, the first three being yama (restraint), niyama (positive restraint, covered in a later shloka) and aasana (steadying the body).

The Ramaayana illustrates this very well with the example of Raavana and Dasharatha. Raavana’s ten heads are representative of the ten senses (5 sense organs + 5 organs of action). He was under such influence of his senses, he used them so much for enjoyment that they became ten heads. Conversely, Dasharatha exerted such control over his senses that they led him to his destination like a chariot (ratha).

The second yagnya is a more sophisticated version of the first yagnya. Instead of offering the senses to the fire of self restraint, the objects themselves, or more accurately, the notion of an object is sacrificed. We had come across the example of a gold jeweller who is only interested in the weight of the jewellery, regardless of how beautiful the ornament is. Similarly, advanced yogis sacrifice the notion that they are living in the world of objects. They recognize that objects are nothing but configurations of the same three cosmic forces: sattva, rajas and tamas. Like the jeweller, they “melt” the object so that it no longer draws their self outward.

Bhagavad Gita Verse 25, Chapter 4

15 Wednesday Feb 2012

Posted by in 4.25, apare, brahmaagnau, chapter 4 verse 25, daivam, paryupaasate, upajuhyati, yajnena, yajnyam, yoginaha

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daivamevaapare yajnyam yoginaha paryupaasate |
brahmaagnauvapare yajnyam yajnenaivopajuhyati || 25 ||

Some yogis also worship deities through devotion, other yogis engage in worship by offering the self into the sacrificial flame of the self.

daivam : deities
eva : also
apare : some
yajnyam : devotion
yoginaha : yogis
paryupaasate : worship
brahmaagnau : self in the form of sacrificial flame
apare : others
yajnyam : worship
yajnena : self
upajuhyati : engage

In the last shloka, Shri Krishna gave us the ultimate vision of a karma yogi. This person thinks of brahman in everything and every action that he performs; it is 24/7, every second. For seekers who have just begin their journey, such a grand vision is difficult to consistently maintain. So in the following shlokas, Shri Krishna gives us simpler forms of worship for practice, so that we can ultimately build ourselves up to this grand vision.

For most of us it is difficult to comprehend the formless brahman. Therefore, many yogis worship a deity, in other words they invoke Ishvaraa in a particular idol or photograph. This offering of services to Ishvaraa is called “pooja”. Now in pooja, imagination plays an important role. Just like children play the house house game – the better the imagination, better they enjoy it. The process of pooja helps us develop rapport with Ishvaraa.

Once we get into the habit of pooja, we then imagine Ishvaraa in every action that we perform. We can even imagine Ishvaraa in the form of our friend, brother, parents and so on. It helps us to purify our mind and reduce fear caused by our attachments. As our trust in Ishvaraa increases, our fear decreases and we become calmer.

In addition to seekers who worship Ishvaraa, there is another group of seekers that are more thought oriented and more contemplative. They strive to realize the formless brahman through inquiry, contemplation, meditation, and by understanding their oneness with brahman. This form of worship is called jnyaana saadhanaa or spiritual practice through knowledge. It is like the wave surrendering completely to the ocean to realize its oneness with the ocean.

As we study the different forms of yagnyas that we can practice, it is easy to get carried away by the variety and the details. But the key point to remember is this. Any action we perform as part of a yagnya must not ever have even a tinge of expectation of result. If that happens, the yagnya becomes an ordinary, selfish action. The goal is to get better at these practice yagnyas so that we can bring that yagnya spirit into all actions in our daily life.

Bhagavad Gita Verse 24, Chapter 4

14 Tuesday Feb 2012

Posted by in 4.24, agnau, arpanam, brahman, chapter 4 verse 24, eva, gantavyam, hatam, havihi, karma, samaadhinaa, tena

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brahmaarpanam brahma havirbrahmagnau bramhanaa hatam |
brahmaiva tena gantavyam brahmakarmasamaadhinaa || 24 ||

Brahman is the oblation, brahman is the offering, brahman is the fire, brahman is the one who offers. One whose actions happen while absorbed in brahman, he only attains brahman.

brahma : brahman
arpanam : oblation
havihi : offering
agnau : fire
hatam : act of offering
eva : only is
tena : that
gantavyam : attainment
karma : action
samaadhinaa : one absorbed in

Having given us a series of practical tips, Shri Krishna delivers yet another milestone shloka. If we truly perform all actions in this world with a an attitude of yajnya, not just some actions, our vision of the world changes. In this shloka, Shri Krishna uses the ritual of a yajnya to paint a picture of what this ultimate vision looks like. We begin to see brahman, the eternal essence, in everything.

Six components of a yajyna ritual are pointed out here. The act of yajnya, the offering (usually butter or milk), the ladle used to submit the offering, the sacrificial flame, the person who performs the yajnya, and the goal that the person wishes to attain. Shri Krishna says that all six components of yajyna are nothing but the eternal essence.

This example can be interpreted from several perspectives. Let’s first examine it from a purely physical perspective. The ladle is made of wood, which has come from the earth, and so has the offering. The person who performs the yajnya is created out of food, which also has come out of the earth. The flame and the act of yajnya are both manifestations of cosmic forces. Their ultimate cause can be traced back to the cosmic big bang. The goal has as a thought in the mind of the person, a mind that also has come from nature.

Now, how can we make it more concrete? Consider a computer programmer writing a software application. What should his vision become? The act of programming, the code he writes, the computer he uses to write the code, the software application that his code becomes a part of, his goal of writing good code, and the programmer himself – everything is the eternal essence. This is “brahma-drishti” or the vision of brahman that is achieved while interacting in this world.

In many Indian households, people chant this shloka prior to eating a meal as a reminder that the food, the body and the act of eating – all are nothing but brahman.

Bhagavad Gita Verse 23, Chapter 4

13 Monday Feb 2012

Posted by in 4.23, aachaarataha, avasthita, chapter 4 verse 23, chetasaha, gatasangasya, jnyaana, karma, muktasya, pravileeyate, samagram, yajmaaya

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gatasangasya muktasya jnyaanavasthitachetasaha |
yajnaayaachaarataha karma samagram pravileeyate || 23 ||

One who is unattached, who is liberated, who is established in knowledge, works for the sake of yajnya, his actions are completely dissolved.

gata-sangasya : one who is unattached
muktasya : one who is liberated
jnyaana-avasthita-chetasaha: one who is established in knowledge
yajnaaya : for yajnya
aachaarataha : works
karma : actions
samagram : completely
pravileeyate : dissolved

What is the end result of following the practical tips given so far? Shri Krishna says that if we make the yajnya spirit a part of our life, rather than implement it only in work projects, it has the power to destroy all our vaasanaas. In this shloka, he tells Arjuna that for the person who is totally detached, free from attachments and established in the eternal essence, all of his accumulated karmaas melt away, like ice before the sun.

As we learned earlier, we perform selfish actions as a result of an unhealthy relationship with the world. Each such selfish action generates a negative reaction from the world which accumulates in our psyche as a karma. The way out of this predicament is correct knowledge, which is nothing but a healthy relationship with the world where all traces of selfishness are gone, where one works in a spirit of yajnya. This attitude of yajnya slowly makes us lose our identification with the body, mind, intellect and material objects. As our attachment goes away, we become liberated individuals.

Shri Krishna concludes the current topic of practical karmayoga advice by assuring us that the fire of knowledge burns the masses of karma that we have accumulated, provided that our actions are totally unselfish.

Bhagavad Gita Verse 22, Chapter 4

12 Sunday Feb 2012

Posted by in 4.22, api, asiddhau, ateetaha, cha, chapter 4 verse 22, dvandva, kritvaa, laabha, matsaraha, na, nibhadyate, samaha, santushtah, siddhau, vi, yadriccha

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yadricchaalaabhasantushto dvandvaateeto vimatsaraha |
samaha sidhhavasidhhau cha kritvaapi na nibhadyate || 22 ||

Content in whatever comes of its own accord, transcending duality, free from envy, balanced in success and in failure, (he) is not bound even when performing actions.

yadricchaa-laabha-santushtaha : content in what comes of its own accord
dvandva-ateetaha : transcending duality
vimatsaraha : free from envy
samaha : balanced
sidhhau : in success
asidhhau : in failure
cha : and
kritvaa : performing actions
api : even when
na : not
nibhadyate : bound

While progressing in our project, we may encounter several situations, some of which we expected and some that we did not. Shri Krishna guides us on how to deal with these situations in this shloka.

By definition, karma yoga inspires us to work relentlessly. The output of our project may be sometimes favourable, and sometimes not. The follower of karma yoga knows that he is one of the many variables that determine the output of his work, and is therefore content with whatever comes his way. He does not let unfavourable outcomes impact his level of work. This is the “prasaada buddhi” that we say earlier.

Favourable and unfavourable, success and failure, heat and cold, praise and criticism – this is duality. It arises because our minds tends to label one aspect of nature as positive, and reject the other as negative. But the follower of karma yoga knows that nothing is absolutely good or bad. It is all part of Ishvaraa and therefore remains equanimous. This is nothing but “samatva buddhi”.

Our mind has a natural tendency to compare ourselves with others like us. If it perceives us “better” than others, it generates pride. If it perceives us “inferior” to others, it generates envy. The follower of karma yoga knows that ultimately we are all part of the same higher ideal – Ishvaraa. Any envy generated in the mind only strengthens the ego. So he never lets envy distract him  from his work. It is a quality that he does not encourage.

So the refrain here is that such a follower of karma yoga will continue to perform actions in this world, yet remain unattached because he never lets external situations destabilize his equanimity.

Bhagavad Gita Verse 21, Chapter 4

11 Saturday Feb 2012

Posted by in 4.21, aapnoti, chapter 4 verse 21, karma, kevalam, kilbisham, kurvan, naa, niraasheehi, shaareeram, tyaktasarvaparigraha, yatachittaatmaa

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niraasheeryatachittaatmaa tyaktasarvaparigraha |
shaareeram kevalam karma kurvannaapnoti kilbisham || 21 ||

Without expectation, with a subdued body and mind, giving up all possessions, performing actions only for (maintaining) the body, he does not incur sin.

niraasheehi : without expectation
yatachittaatmaa : subdued body and mind
tyaktasarvaparigraha : given up all possessions
shaareeram : body-related
kevalam : only
karma : actions
kurvan : performing
na aapnoti : does not incur
kilbisham : sin

As we proceed with our project, our mind is racing with thoughts and anxieties about the future – will this happen, will that happen, what will go wrong and so on. But when we enter a peaceful place like a temple or a library, we notice that our thoughts tend to quiet down. This is because the sights, smells and sounds of such places put a fence around our mind and senses, as it were, and cause them to brood over a higher ideal. So Shri Krishna urges us to contemplate upon a higher ideal as much as possible. When that happens, our mind and our body automatically become quiet and subdued.

Now, in the course of the project, we may end up creating certain objects – a huge report, an excel file, a powerpoint presentation, a cutting-edge invention and so on. The wealth generated from the project will enable us to buy a new house, car, TV etc. We may notice that we develop a strong attachment, a strong sense of possessiveness towards these objects. Our ego may get inflated because we think that we created them, or own them. But that attitude makes us slaves of those objects. The reality is that nature produced the raw materials, as well as the knowledge to convert those into these objects. We did not “do” anything.

It has to be noted that there is no need to give up possessions. That is not the meaning here. Our attitude towards our possessions should be like a renter versus an owner. We should take care of possessions but not be bound to them. Slowly, as our possessive thinking diminishes, our actions also reduce. We then care only about our svadharma, and on keeping our mind and body fit for service.

The attitude created by observing this teaching has the effect of reducing the ego notion, which is nothing but the false identification of the eternal essence with the body, mind, intellect and objects.

Bhagavad Gita Verse 20, Chapter 4

10 Friday Feb 2012

Posted by in 4.20, abhipravrittaha, api, eva, karmani, karmaphalaasanga, karoti, kinchit, na, niraashrayaha, nityatriptah, saha, tyaktvaa, verse 20 chapter 3

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tyaktvaa karmaphalaasanga nityatripto niraashrayaha |
karmanyabhipravrittopi naiva kinchitkaroti saha || 20 ||

Having given up attachment to the result of action, always content and depending on nothing, he never does anything, though engaged in action.

tyaktvaa : having given up
karma-phala-asanga : attachment to result of action
nityatriptah : always content
niraashrayaha : depending on nothing
karmani : in action
abhipravrittaha : engaged in action
api : even when
na : not
eva : ever
kinchit : any
karoti : do
saha : he

“When this project ends, will it give me everlasting happiness?” is the question that we ask, explictly or implicitly, whenever we commence any new endevour. In this shloka, Shri Krishna says that everlasting happiness and contentment is a natural byproduct of karma yoga itself, not of any one particular project. Contentment becomes part of our personality. The word used to describe this state is “nityatriptah”.

As we grow up, we are programmed and conditioned by the world to believe that happiness is something that is outside of us. This conditioning goes deep inside our psyche and causes us to run after a better job, more money, a bigger house and so on. Now, it is absolutely alright to pursue growth while performing one’s svadharma. Wealth follows naturally if one follows svadharma sincerely. But constant seeking of happiness from external objects makes us slavishly dependent upon the world.

What is so wrong about this seemingly normal tendency to look outside oneself for happiness? Because any happiness gained from the world will be finite and temporary. But Shri Krishna says here that if one dependent on the eternal essence instead, he becomes ever content. As the second chapter says: “naabhaavo vidyate sataha”. The self is infinite and eternal.

Through karmayoga, we lose our attachment to the results of our actions. In doing so, we become less dependent on external world for happiness. Shri Krishna asks us to use our discrimination to examine the source of our happiness. We should train our mind to check daily whether we have gone outside ourselves to search for happiness, or is it coming from within.

Furthermore, if we are attached to the result of our action, we generate a expectation for the future. Which means that we identify ourselves with the process of time, which is also a part of prakriti. Identification with time accumulates karma or negative reaction from the universe.

So therefore, one who does not create expectation of a result in the future does not accumulate karma. This is what is meant by the phrase “never does anything” in the shloka.

Bhagavad Gita Verse 19, Chapter 4

09 Thursday Feb 2012

Posted by in 4.19, budhaaha, chapter 4 verse 19, jnyaanagnigdhakarmaanaam, kaamasankalpavarjitaaha, panditam, samaarambhaahaa, sarva, tamaahuh, yasya

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yasya sarve samaarambhaahaa kaamasankalpavarjitaaha |
jnyaanagnigdhakarmaanaam tamaahuh panditam budhaaha || 19 ||

One who begins all actions devoid of desire and resolve, and whose actions have been burnt in the fire of knowledge, he is called a sage (even) by the wise.

yasya : one who
sarve : all
samaarambhaahaa : initiates actions
kaama-sankalpa-varjitaaha : devoid of desire and resolve
jnyaan-agnigdha-karmaanaam : actions have been burnt in the fire of knowledge
tam : he is
aahuh : called
panditam : sage
budhaaha : by the wise

In the following six shlokas, Shri Krishna gives us extremely practical guidelines to fully internalize the message of this chapter, which is that only by renouncing the sense of doership and enjoyership can one achieve detachment from action. They are simple, clear, actionable messages.

Imagine that we are about to undertake on a new project that is part of our field of work, our svadharma. It could be a presentation at work, a new job, moving to a new city and so on. At each step of the project, our mind entertains different questions. We can use this series of shlokas as a guide throughout the project.

Initially, our mind is fully focused on executing the project in the spirit of karma yoga. But after a while, it will get distracted and tend to wander towards material objects. This distraction will eventually lead to lack of efficiency in our project. Shri Krishna addresses how to deal with this aspect of the mind.

The common meaning of the word “sankalpa” is decision or resolve. Let’s examine the deeper meaning. Whenever we think about an object, there is a constant labelling going on in our mind on whether the object is “good” or “bad”. After having gone back and forth, we label something as “good”. This labelling is called sankalpa.

Why does this labelling happen? It is because our intellect has been superseded by our mind and senses. For example, a bitter medicine may benefit the body holistically. The intellect knows this. But the sense of taste will not like it. Furthermore, this sankalpa or labelling gives rise to kaama, or desire for that object. And herein lies the seed of selfish action that distracts us from the goal. Sankalpa and kaama are interrelated, any one of them indicates the present of the other, but both give rise to selfish action.

Therefore, Shri Krishna urges us to “burn” our selfish actions with the fire of knowledge. In other words, he wants our intellect to guide us in our svadharma, and stop the mind from labelling objects as good or bad. If something comes to us as part of our svadharma, we must accept it with prasaada buddhi. Like the lotus that remains in the pond and is untouched by the water, we must continually remind ourselves that our eternal essence is different and separate from all actions. Actions are going on by themselves in nature. Therefore, we should remain alert at all times, and should reinstate the supremacy of the intellect over the senses whenever the senses move towards external objects.

Bhagavad Gita Verse 18, Chapter 4

08 Wednesday Feb 2012

Posted by in 4.18, akarma, akarmani, buddhimaan, cha, chapter 4 verse 18, karma, karmani, kritsnakarmakrit, manushyeshu, pashyet, saha, yaha, yuktaha

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karmanyakarma yaha pashyedakarmani cha karma yaha |
sa buddhimaanmanushyeshu sa yuktaha kritsnakarmakrit || 18 ||

One who sees inaction in action, and action in inaction, he is wise among all people, he is well integrated and accomplishes his actions.

karmani : in action
akarma : inaction
yaha : one who
pashyet : sees
akarmani : in in action
cha : and
karma : action
yaha : who
saha : he is
buddhimaan : wise
manushyeshu : among people
saha : he is
yuktaha : a yogi (well integrated)
kritsnakarmakrit : accomplishes all actions

Now, having understood the deeper meaning of karma, let us look at the most crucial shlokas of this chapter. Shri Krishna employs his poetic prowess to teach us how to apply the knowledge of karma to our actions. He uses the words karma and akarma (action and inaction) differently in different parts of the shloka, so let us take it part by part.

First, let us understand what is meant by “seeing inaction in action”. The word action in this phrase refers to activity of any sort: thinking, feeling, working. To be clear, even thinking a thought is action. And the word “inaction” here refers to the constant awareness that the eternal essence, our self, is inactive, and not the doer of action. It means complete detachment from the work and detachment from a sense of agency or doership, because the mind has now attached itself to a higher ideal.

So therefore, one who sees inaction in action knows that his every activity is happening out of prakriti or nature. His true identity is the eternal essence that neither does any action not enjoys the result of any action. From a practical standpoint, it refers to the attitude that we have towards our work. It is the difference between a worker who can perform tough tasks and not feel tired, and the worker who feels that every minute of his work is a burden.

Next, let us look at the phrase “seeing action in inaction”. The word action in this phrase refers to the ego, the notion that “I am the doer” as well as the sense of agency in the work. And the word “inaction” refers to absence of activity. So for example, if someone needs help crossing the road and we think “I won’t help him because I will be late for my bus”. Behind our absence of helping someone cross the road is a selfish motive. Similarly, if we hold back on admitting a mistake that we had committed, our absence of admitting our guilt is driven by a selfish motive. This is seeing action in inaction.

Shri Krishna then goes on to say that one who constantly uses his discrimination to eliminate all sense of doership from every action – that person is wise and is well integrated in the yajna spirit. That person will accomplish any task that he takes up without fail. His success is guaranteed.

The following four shlokas describe the attributes of such an integrated person, similar to the characteristics of a wise person from the second chapter.