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

 

 

Shri Krishna Speaks: Attaining Liberation

Shri Krishna Speaks: Attaining Liberation

*|| जय श्री कृष्ण ||*🌷🙏*

*॥ श्रीमद्‍भगवद्‍गीता ॥ 14.26॥*

_मां च योऽव्यभिचारेण भक्तियोगेन सेवते ।_

_स गुणान्समतीत्येतान्ब्रह्मभूयाय कल्पते॥_

*भावार्थ :* 

जो मनुष्य हर परिस्थिति में बिना विचलित हुए अनन्य-भाव से मेरी भक्ति में स्थिर रहता है, वह भक्त प्रकृति के तीनों गुणों को अति-शीघ्र पार करके ब्रह्म-पद पर स्थित हो जाता है। (२६)

*Meaning*:

And he who worships me with the unwavering yoga of devotion, having gone beyond these gunas, becomes fit for attaining brahman.

*Explanation*:

Since this chapter is coming to an end, let us do a quick recap. We learned that this entire universe, including our mind and body, is nothing but the play of the three gunas of Prakriti - sattva, rajas and tamas. Only when we learn to stand apart from the gunas, when we separate ourselves from the gunas, can we attain liberation from the endless cycle of sorrow known as samsaara. For most of us, such a high degree of discrimination is extremely difficult. Moreover, such discrimination needs to be combined with dispassion as well as total control of the mind and the sense organs.

 

Knowing the impediments of fulfilling all these requirements, Arjuna wanted to know whether there was a straightforward way of releasing oneself from the influence of the gunas. Shri Krishna says that yes, it is possible. The answer is the yoga of unwavering devotion, which was the topic of chapters seven to twelve. In a nutshell, we detach ourselves from the gunas by attaching ourselves to something higher, which is Ishvara. It is like the child who gives up his toys because he loves poetry now that he is a teenager.

 

This yoga of devotion is not completely without effort, however. Shri Krishna adds an adjective that we need to bear in mind - avyabhichaarena or unwavering. We cannot keep Ishvara as our goal from 7 am to 8 am and then start thinking about how to demolish our competitors from 8 am to 11 am. The one and only goal should be Ishvara. If all our goals are within the scope of our svadharma, our prescribed role in this world, they very naturally are part and parcel of our devotion towards Ishvara.

 

Having made Ishvara our only goal, and having maintained such an awareness throughout our life, we become fit to attain brahman. How does that happen? The next and last shloka of this chapter addresses this topic.

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

Krishna Speaks: #prakriti #nature

Krishna Speaks: #prakriti #nature

*|| जय श्री कृष्ण ||*🌷🙏*

*॥ श्रीमद्‍भगवद्‍गीता ॥ 14.19॥*

_नान्यं गुणेभ्यः कर्तारं यदा द्रष्टानुपश्यति ।_

_गुणेभ्यश्च परं वेत्ति मद्भावं सोऽधिगच्छति॥_

*भावार्थ :* 

जब कोई मनुष्य प्रकृति के तीनों गुणों के अतिरिक्त अन्य किसी को कर्ता नहीं देखता है और स्वयं को दृष्टा रूप से देखता है तब वह प्रकृति के तीनों गुणों से परे स्थित होकर मुझ परमात्मा को जानकर मेरे दिव्य स्वभाव को ही प्राप्त होता है। (१९)

*Meaning*:

When the beholders views no other doer than the gunaas, and knows himself as transcending the gunaas, he attains my nature.

*Explanation*:

Let us now introduce a new character into our recurring example, a CEO of a television channel. He is the father of the young child who, as we have seen earlier, is addicted to watching boxing matches. These matches are broadcast on the very same channel that the CEO owns. What is the difference between the child and the CEO? The CEO has set up the machinery of the television channel. He knows how the shows are recorded, edited and broadcast. When he comes home, he watches the channel as a detached observer. But the child, due to his addiction, gets affected by the blows received by the boxer in the boxing match.

 

The CEO keeps reminding his son to not get so attached to the boxing match since it is not real, it is just a television program. Once the child has identified himself as the boxer, he will have to accept all the consequences of that character in that particular TV show. In the same way, Shri Krishna urges us to not get trapped in the machine called Prakriti. If we identify with Prakriti, which is nothing but the three gunas, then we have to accept all its laws including birth, death, rebirth, joy, sorrow and so on. We have to understand that we neither do anything, nor do we experience the result of our actions. All action and reaction is within the realm of Prakriti. Once we establish ourselves as a witness, we understand that we have incorrectly taken on action and reaction upon ourselves.

 

Knowing this reality, however, does not mean that Prakriti will go away. Even if the child has stopped identifying with the boxer, the boxing match will be broadcast every day at 8 PM. Similarly, even if we are not bound by it, Prakriti will be tangible and visible to us during our waking hours. The entire universe, including the body that we are identified with, is made up of the three gunas of Prakriti. But despite it appearing to us as an apparent reality, Prakriti will be unable to bind us with its laws once we recognize it as an illusion, and not as reality. Once we are able to rise beyond identification with the three gunas, we will see Prakriti the way Ishvara sees Prakriti, as a detached observer. In this manner, when we realize our identity with Ishvara, we will attain the state of liberation, of self realization.

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

Shri Krishna Speaks: The Logic Of Karma Yoga

*|| जय श्री कृष्ण ||*🌷🙏*

*॥ श्रीमद्‍भगवद्‍गीता ॥ 14.17॥*

_सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च ।_

_प्रमादमोहौ तमसो भवतोऽज्ञानमेव च॥_

*भावार्थ :* 

सतोगुण से वास्तविक ज्ञान उत्पन्न होता है, रजोगुण से निश्चित रूप से लोभ ही उत्पन्न होता है और तमोगुण से निश्चित रूप से प्रमाद, मोह, अज्ञान ही उत्पन्न होता हैं। (१७)

*Meaning*:

From sattva arises wisdom, and rajas from greed. Heedlessness, error as well as ignorance arise from tamas.

*Explanation*:

Previously, we took the example of people who make it a habit to go to the gym everyday, and eventually make it into an integral part of their lives. If we fast forward that example a few months further, we find that these people have lost weight, they are taking care of their body, they are eating healthy, avoiding smoking and so on. Their persistence in getting over the initial pain of going to the gym has paid off. They enjoy the state being healthy and being fit. Intelligent action has shaped their physical state, and consequently, the physical state gives its result.

 

Similarly, mental states that were shaped by intelligent actions give results as well. Shri Krishna says that sattvic mental state gives us access to material and spiritual knowledge, since our intellect improves its ability to think clearly and grasp information quickly. A rajasic mental state makes us act in the world to rush after objects. We want objects we do not have, and want more of objects that we already have. A tamasic mental state has the worst possible outcome. It keeps us steeped in ignorance of the material world, and of our true nature. We do not want to act at all, and even if we do, we perform furtile actions, or perform careless actions.

 

This shloka and the prior shloka point out the self reinforcing nature of actions and gunaas. If we consciously perform sattvic actions day after day, we will generate a greater proportion of sattva in our mind, which will further spur sattvic actions. This is the logic behind karma yoga. By urging us to perform selfless actions, Shri Krishna wants us to rise from our rajasic and tamasic existence to one of greater sattva.

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

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Krishna_Speaks Shrimadbhagavat Gita shlok explanation

*|| जय श्री कृष्ण ||*🌷🙏*

*॥ श्रीमद्‍भगवद्‍गीता ॥ 14.15॥*

_रजसि प्रलयं गत्वा कर्मसङ्‍गिषु जायते ।_

_तथा प्रलीनस्तमसि मूढयोनिषु जायते॥_

*भावार्थ :* 

जब कोई मनुष्य रजोगुण की बृद्धि होने पर मृत्यु को प्राप्त होता है तब वह सकाम कर्म करने वाले मनुष्यों में जन्म लेता है और उसी प्रकार तमोगुण की बृद्धि होने पर मृत्यु को प्राप्त मनुष्य पशु-पक्षियों आदि निम्न योनियों में जन्म लेता है। (१५)

*Meaning*:

One who has reached his end in rajas is born among those attached to action, and one who is dying in tamas is born in the wombs of the ignorant.

*Explanation*:

Previously, Shri Krishna explained the fate of one whose mental state is sattvic at the end of his life. Here, he says that one whose mental state is rajasic while dying is reborn in a family of action oriented individuals. Also, one whose mental state is tamasic while dying is reborn in the wombs of the ignorant and the inert. This includes plants, trees, creepers, birds, insects and other animals.

 

It is not just the mental state that determines one’s fate in the next life. Every action we perform leaves impressions in our mind, which also impacts our fate. One who has performed selfless actions throughout their life is born in a virtuous family. One who has performed selfish actions is born with a tendency to get attached to material objects. And one who has performed harmful actions is born with devilish tendencies. Such a person will not stop at anything to get their way, including physically harming others. In their current life and in their next life, it is totally up to each individual to cultivate their discrimination through selfless service, devotion and company of devotees so that they can counteract the effect of excessive rajas.

 

The Srimad Bhagavatam tells the story of the illustrious king Bharata who was one of the most sattvic individuals of his time. Through extreme attachment to his pet deer, he became steeped in tamas, and was born as a deer in his next life. But due to the selfless actions performed in his life as a king, he developed a degree of renunciation not even found in humans. He was finally born as a highly sattvic human who ultimately achieved liberation. Shri Krishna repeatedly urges us to employ rajas to perform selfless service, and cultivate sattva through reducing selfish activities.

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

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