Shri Krishna Speaks: The perishable and the imperishable beings

Computer programmers love to create video games that can put the player in a gigantic virtual world where they can blow up aliens

  

जय श्री कृष्ण

श्रीमद्‍भगवद्‍गीता 15.16

_द्वाविमौ पुरुषौ लोके क्षरश्चाक्षर एव च _

_क्षरः सर्वाणि भूतानि कूटस्थोऽक्षर उच्यते _

भावार्थ : 

हे अर्जुन! संसार में दो प्रकार के ही जीव होते हैं एक नाशवान (क्षर) और दूसरे अविनाशी (अक्षर), इनमें समस्त जीवों के शरीर तो नाशवान होते हैं और समस्त जीवों की आत्मा को अविनाशी कहा जाता है। (१६)

Meaning:

There are two beings in this world, the perishable and the imperishable. All beings constitute the perishable, the Kootastha is called the imperishable.

Explanation:

Computer programmers love to create video games that can put the player in a gigantic virtual world where they can blow up aliens. What is interesting is that the same computer game can create a different world each time, with different kinds of aliens in different place. In other words, the infinitely complex virtual worlds created by the game can change, but the computer game program remains the same. Our visible universe is quite similar.

Shri Krishna begins to summarize the teaching of this chapter by asserting that everything in the world can be classified into two category. The first category comprises the visible world, the tangible world which comprises all living and inert beings. The second category comprises the invisible entity called Maaya. Maaya is like the computer game program that is invisible, yet has the power to create infinitely complex universes over and over again. The first category is termed kshara or perishable, because the universe has a beginning and end. The second category is termed akshara or imperishable, because it outlives the perishable.

So therefore, let's examine this teaching from two standpoints. From our standpoint, the standpoint of the "I" - the kshara, the perishable is our physical body. The akshara, the imperishable is the jeeva, as defined in the previous shlokas. From the standpoint of the world, the standpoint of the "that" - the kshara is the visible universe. The akshara refers to Maaya, the seed of infinite universes, present, past and future.

Let’s now look at some of the terms used in the shloka. Koota means illusion, and therefore kootastha means that which can create several illusions. Another clarification is around the imperishability of Maaya. If Maaya is imperishable, how can we get out of it? The answer is that Maaya is imperishable till we realize our true nature and attain liberation. Each category is called a Purusha or a being because both of them are limitations or upaadhis of Ishvara, as we shall see in the next shloka.

Chant The mantra you have faith in

Shri Krishna Speaks: And I am seated in the hearts of all beings

And I am seated in the hearts of all beings. From me arise memory, knowledge and their loss.

जय श्री कृष्ण

श्रीमद्‍भगवद्‍गीता 15.15

_सर्वस्य चाहं हृदि सन्निविष्टोमत्तः स्मृतिर्ज्ञानमपोहनं च ।_

वेदैश्च सर्वैरहमेव वेद्योवेदान्तकृद्वेदविदेव चाहम्‌ ॥_

भावार्थ :

मैं ही समस्त जीवों के हृदय में आत्मा रूप में स्थित हूँ, मेरे द्वारा ही जीव को वास्तविक स्वरूप की स्मृति, विस्मृति और ज्ञान होता है, मैं ही समस्त वेदों के द्वारा जानने योग्य हूँ, मुझसे ही समस्त वेद उत्पन्न होते हैं और मैं ही समस्त वेदों को जानने वाला हूँ। (१५)



Meaning:

And I am seated in the hearts of all beings. From me arise memory, knowledge and their loss. It is only I who am to be known through the Vedas. Only I am the author of Vedanta, and the knower of the Vedas.



Explanation:

As humans, it is not enough for us to spend our lives seeking out sources of food for existence. We crave knowledge in all its forms - knowledge of the material world, how things work, history, geography, sciences and the arts. We also crave that knowledge which is not tangible but is part and parcel of our lives - aspirations, values, codes of conduct and so on. Shri Krishna says that he is both the producer and consumer of knowledge in our lives. The sum total of all knowledge is referred to as the Vedas in this shloka.

The assimilation of knowledge goes through three steps. In the first step, we do not know anything, this is the state of apohanam, absence of memory. Next, we know something, knowledge happens, this is jnyaanam. Finally, this knowledge is stored in memory, this is smritihi. All these steps towards the acquisition of knowledge happen due to Ishvara, who is seated in our intellect, poetically referred to as hridi or intellect. So whenever we learn something new, or we recall something from our memory, we should understand that Ishvara is functioning as the subject and the object, the knower and the known, in this process of knowledge acquisition.

But that is not all. The ultimate knowledge, the entire theme of the Bhagavad Gita, is that knowledge which reveals the true nature of the self and its identity with Ishvara. It is handed down from a teacher to a student through tradition. It is found in the end, the conclusion, the anta of the Vedas. Therefore it is known as Vedanta. So the knowledge that reveals the true nature of the self is none other than Ishvara. In other words, only the self can know itself, a statement found in the Jnyaaneshwari’s opening statement “jaya jaya sva samvedyaa” - salutations to that which knows itself.

With this shloka, Shri Krishna concludes the topic of Ishvara’s manifestations which began in the twelfth shloka. The change in metre reinforces the conclusion. We learned that ultimately, it is Ishvara that provides awareness, nourishment, food, and the power to absorb food as well as knowledge to all beings on this. Not only does he produce all of this, he consumes it as well. If we truly let this statement sink in, we will realize that our false “I”, our ego, is nowhere to be found.

Chant The mantra you have faith in

Shri Krishna Speaks: I digest the four types of food

समस्त देशवासियों को74 वें स्वतंत्रता दिवस कीबहुत-बहुत बधाई एवं शुभकामनाएं

Residing in the bodies of all beings, I become Vaishvaanara. In conjunction with Praana and Apaana, I digest the four types of food.

जय श्री कृष्ण

॥ श्रीमद्‍भगवद्‍गीता ॥ 15.14॥

_अहं वैश्वानरो भूत्वा प्राणिनां देहमाश्रितः ।_
_प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्॥_

भावार्थ :

मैं ही पाचन-अग्नि के रूप में समस्त जीवों के शरीर में स्थित रहता हूँ, मैं ही प्राण वायु और अपान वायु को संतुलित रखते हुए चार प्रकार के (चबाने वाले, पीने वाले, चाटने वाले और चूसने वाले) अन्नों को पचाता हूँ। (१४)

Meaning:

Residing in the bodies of all beings, I become Vaishvaanara. In conjunction with Praana and Apaana, I digest the four types of food.

Explanation:

Previously, we saw how Ishvara sustained and nourished all beings on this earth by providing them with nutrition in the form of plant life and vegetation. The energy stored in this food has to be absorbed and assimilated into all living beings. How does that happen? Shri Krishna says that Ishvara manifests himself as Vaishvaanara, the fire inside all living beings which represents the process of metabolism.

It is a wonder that we are able to eat such a large variety of food, and yet derive enough energy to keep our bodies running throughout our lives, all due to the functioning of the Vaishvaanara fire. It is supported by two vayus or forces known as the Praana and the Apaana vayus. The Praana vayu brings food towards the digestive organs. Vaishvaanara is the process of digestion and metabolism. The Apaana vayu pushes non-essential portions of the food out into the world.

We also come across the four types of food that are referenced in scriptures. These are : food that can be chewed such as rice, food that can be sucked such as mango nectar, food that can be drunk such as fruit juices, and food that can be licked such as pickles. The Vaishvaanara fire can convert all these types of food into energy for the body.

So we see that production, distribution and ultimate consumption of energy that happens in us, and happens in any other living being, is nothing but Ishvara. Ishvara is the producer, distributor and consumer. Remembering this topic is a great way to reduce our ego and see our oneness with the world. Many people in India, in fact, chant the 15th chapter before their meals in order to pray for good digestion.

Chant The mantra you have faith in

Shri Krishna Speaks: Purifying the mind

Shri Krishna Speaks: Purifying the mind  

|| जय श्री कृष्ण ||

॥ श्रीमद्‍भगवद्‍गीता ॥ 15.11॥

_यतन्तो योगिनश्चैनं पश्यन्त्यात्मन्यवस्थितम्‌ ।_
_यतन्तोऽप्यकृतात्मानो नैनं पश्यन्त्यचेतसः॥_

भावार्थ :

योग के अभ्यास में प्रयत्नशील मनुष्य ही अपने हृदय में स्थित इस आत्मा को देख सकते हैं, किन्तु जो मनुष्य योग के अभ्यास में नहीं लगे हैं ऐसे अज्ञानी प्रयत्न करते रहने पर भी इस आत्मा को नहीं देख पाते हैं। (११)

Meaning:

Those striving yogis realize this as residing within the self. But those with an unprepared mind, though striving, do not see this, devoid of knowledge.

Explanation:

In any difficult endeavour, there are three kinds of people. There are the vast majority who are not interested the least bit in striving for the goal, and blissfully accept their state as a given. There are a small number of people who are putting in great effort or dedication, but not obtaining the desired outcome. A select few, however, are able to channelize their efforts in the right direction and get what they want.

Shri Krishna called the vast majority of people, the first category, stuck in the cycle of Prakriti "deluded" in the last shloka. Here, he says that it is the preparation of mind that determines whether or not the efforts taken by yogis - those who are striving for liberation - have a chance of success. One without a prepared mind is termed as "akritaatmaanaha" in this shloka. So then, those of us who are aiming for liberation would not like our striving to be in vain. What should we do?

We need to understand what Shri Krishna means by purifying our mind. There are two aspects to this. The first aspect is the degree of selfish desires. Unless we have followed the path of karma yoga and bhakti yoga as laid out in the earlier portions of the Gita, our mind will not be able to properly absorb any scriptural teaching whatsoever. The second aspect is the type of knowledge we are trying to absorb and the method of doing so. A systematic understanding of the scriptures under the guidance of a teacher is the only way. One who does not follow a systematic process of imbibing knowledge is termed "achetasaha", devoid of wisdom.

The topic of the jeeva is concluded in this shloka. with the message that only those with a pure mind and systematic study will truly understand the nature of the jeeva as the eternal essence as though limited by its upaadhis or conditionings.


ChantThe mantra you have faith in

Hare Krishna

 

 

Krishna Speaks: Come straight to Me

Krishna Speaks: Come straight to Me

*|| जय श्री कृष्ण ||*🌷🙏*

*॥ श्रीमद्‍भगवद्‍गीता ॥ 15.4॥*

_ततः पदं तत्परिमार्गितव्यं यस्मिन्गता न निवर्तन्ति भूयः ।_

_तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी॥_

*भावार्थ :* 

वैराग्य रूपी हथियार से काटने के बाद मनुष्य को उस परम-लक्ष्य (परमात्मा) के मार्ग की खोज करनी चाहिये, जिस मार्ग पर पहुँचा हुआ मनुष्य इस संसार में फिर कभी वापस नही लौटता है, फिर मनुष्य को उस परमात्मा के शरणागत हो जाना चाहिये, जिस परमात्मा से इस आदि-रहित संसार रूपी वृक्ष की उत्पत्ति और विस्तार होता है। (४)

*Meaning*:

Then that goal should be sought, having attained which, none return again. I seek refuge in that original Purusha from which has sprung this ancient sprout.

*Explanation*:

A family of tourists is driving around in a new city without the help of a map or a GPS device. A left turn here, a right turn there, and they are utterly lost. The wife asks the husband to stop the car and ask a shopkeeper for directions. The husband says no, and continues driving in circles for an hour. The wife yells at the husband who finally agrees to ask a shopkeeper for directions. This is an all too common occurrence. Unless the ego is surrendered, even material knowledge is far from reach.

 

Shri Krishna says : All of you are thoroughly lost in the cycle of action and reaction, the tree of samsaara. So take refuge in me. I am the original Purusha, the root from which this tree of samsaara has sprung up. I have created this universe like a magician creates his illusion. Don’t get lost in the branches of the tree which are fueled by the three gunas of Prakriti. Come straight to the source, which is me. I am giving you a hand to save you from drowning in samsaara. Hold it tightly and do not let it go. This is the meaning of the word prapatti, which had also come up in the seventh chapter.

 

This prapatti, this seeking of refuge in Ishvara will help us cultivate dispassion towards samsaara. But this dispassion will not come overnight, it will come gradually. First, karma yoga has to be practised as prescribed by Shri Krishna. We should reduce selfish actions, increase selfless actions, then drop our attitude of doership. We cannot have it both ways - we cannot love Ishvara and love the material world at the same time. If we cannot control our mind and senses, we have yet to cultivate real devotion for Ishvara. Devotion, coupled with dispassion towards the world, will result in our liberation, the goal from which we will not have to return back to the material world.

*Continuously Chant The mantra you have faith in ||*🌹

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