Shri Krishna Loves You 16102020

 

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|| जय श्री कृष्ण || 


॥ श्रीमद्‍भगवद्‍गीता ॥ 18.1॥ 



_अर्जुन उवाच_ 

_सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम्‌ ।_ 

_त्यागस्य च हृषीकेश पृथक्केशिनिषूदन॥_ 



भावार्थ : 

अर्जुन बोले- हे महाबाहो! हे अन्तर्यामिन्‌! हे वासुदेव! मैं संन्यास और त्याग के तत्व को पृथक्‌-पृथक्‌ जानना चाहता हूँ॥ (१) 

Meaning: 

Arjuna said: 

O mighty armed, O Hrisheekesha, O slayer of Keshin, I wish to know the difference between sanyaasa and tyaaga. 


Explanation: 

We now commence the eighteenth chapter, which is the final chapter of the Gita. It is the longest chapter, coming in at 78 shlokas. It is a summary of the entire Gita teaching condensed into one chapter. It addresses many topics and themes covered in the entire Gita, and ties up many loose ends as well. It is the most practical among all of the chapters, containing lessons applicable every aspect of our life. Arjuna begins this chapter with a question to Shri Krishna. He wants to know what is the difference between two terms - sannyaasa and tyaaga. 

At a superficial level, both the terms have a common meaning which is renunciation. Arjuna probably had come across these terms being used in scriptures or chants, and wanted to know whether there was a difference. But this question is similar to his query in regards to the difference between karma yoga and jnyaana yoga in the third chapter, and the difference between karma yoga and karma sanyaasa in the fifth chapter. Broadly, he wants to know when to act and when not to act. It is a good question because the topic of karma contains many nuances that require clarification and elaboration, which are found in this chapter. 

It is interesting to look at the three titles used by Arjuna to address Shri Krishna. Hrisheekesha is one who has conquered the senses. Mahabaaho is one who is mighty armed, one who has tremendous power and energy. Keshinisudana is one who has killed the demon Keshi, who is an enemy. Therefore, only one who has conquered the senses can gain power to destroy one's internal and external enemies. 

So then, Arjuna asks this extremely practical question on behalf of common people who have faith in some higher principle. Some may be devotees of Shri Krishna, some of Lord Shiva, some of Lord Ganesha. Some may not have faith in a deity but may have faith in a spiritual text such as the Gita. Some may have not have faith in any of these but may have faith in a friend, spouse or relative who has faith in a deity or a spiritual text. Some may have faith in their nation or in a higher cause such as improving the state of the nation’s education system. 

Regardless of what their faith is, such people would like to set themselves on a path that gains them happiness in the material world, and also enables them to pursue the supreme goal of self realization or liberation. In the absence of scripture as the authority, faith determines the course of action for such people. How can they determine whether their faith is saattvic, rajasic or tamasic? How can they ensure that their faith is leading them in the right direction?

Chant the mantra you have faith in

Hare Krishna

The Hare Krishna maha-mantra is composed of three Sanskrit words, which are “Hare”, “Krishna” and “Rama”. According to the scriptures “Obstruction or problem can’t come into their lives, who do chant this mantra continuously”. The Great Mantra is:

Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare

Hare Rama, Hare Rama, Rama Rama, Hare Hare

हरे कृष्ण हरे कृष्ण , कृष्ण कृष्ण हरे हरे |

हरे राम हरे राम , राम राम हरे हरे ||

Krishna Loves You: Add to your list of divine qualities

Hare Krishna!

Energy that is normally wasted through relentless contact with sense objects is conserved when we control our sense organs.

|| जय श्री कृष्ण ||
॥ श्रीमद्‍भगवद्‍गीता ॥ 16.3॥


_तेजः क्षमा धृतिः शौचमद्रोहोनातिमानिता ।_
_भवन्ति सम्पदं दैवीमभिजातस्य भारत॥_


भावार्थ :


ईश्वरीय तेज का होना, अपराधों के लिये माफ कर देने का भाव (क्षमा), किसी भी परिस्थिति में विचलित न होने का भाव (धैर्य), मन और शरीर से शुद्ध रहने का भाव (पवित्रता), किसी से भी ईर्ष्या न करने का भाव और सम्मान न पाने का भाव यह सभी तो दैवीय स्वभाव (गुण) को लेकर उत्पन्न होने वाले मनुष्य के लक्षण हैं। (३)

Meaning:



Radiance, forgiveness, fortitude, purity, lack of enmity, lack of arrogance, these are found in one who has obtained divine qualities, O Bhaarata.

Explanation:

Shri Krishna adds more entries into the list of divine qualities. Tejaha refers to brilliance that comes to dedicated seekers. Energy that is normally wasted through relentless contact with sense objects is conserved when we control our sense organs. Tapaha, conservation of energy, results in tejaha. Even if we control our food cravings for a short period of time, we will feel an influx of additional energy that will radiate out of our body.



A long term vow of never to get angry in the first place is termed kshamaa, which means forgiveness. If we feel someone has hurt us in any way, we want to punish him in the future. But when we forgive someone on the spot, we do not leave room for grudges to accumulate in our mind, cutting the very root of this attitude of punishment. The way to do this is to not expect any joy or sorrow from anyone or anything.



Next, we come across dhritihi which means fortitude. There will be situations in our life when our mind, body and senses will reach their breaking point. We will begin to say - I cannot take it anymore. The ability to keep holding on to our goal in the face of such fatigue is called dhritihi. It can only come out of training our mind to follow the direction of the intellect. This topic is covered in great detail in the eighteenth chapter.



Shaucham refers purity and cleanliness. External cleanliness, which means keeping our body, our surrounding and our environment clean is a given. But shaucham also refers to internal purity, which refers to keeping our mind and intellect free of likes, dislikes and attachments. Getting rid of the most stubborn dirt of the mind, ignorance of our true nature, is the highest act of cleaning we can perform.



The next quality Shri Krishna mentions is that of adroha. Here, we do not have any notion of hatred or enmity towards anyone. Droha actually means betrayal. It is the feeling of revenge we harbour against someone who we believe has wronged us, has betrayed us. Adroha means not to harbour such feelings. When one’s goal is the supreme, they will never stoop to harbour feelings of revenge against anyone.



Maanitaa refers to the notion of always demanding respect from our peers. Atimaanitaa refers to extreme arrogance, of always demanding respect from our superiors. It comes from an inflated sense of self worth, by giving emphasis to our individuality. Naatimaanita is the opposite of atimaanitaa. As our sense of individuality merges into Ishvara through constant spiritual practice, qualities that are associated with an exaggerated ego or self worth automatically correct themselves.



Shri Krishna concludes the list of divine qualities in this shloka. Very few people are born with all these qualities. So even if we focus on cultivating a handful of these qualities within ourselves, we would have made a good start.

Chant the mantra you have faith in

HARE KRISHNA

Krishna Loves You: Truth should also be communicated thoughtfully

HARE KRISHNA!

अग्रणी व्यवहार शोधकर्ताओं ने हमें बताया है कि जितना हम सोचते हैं उसका सत्तर प्रतिशत हिस्सा नकारात्मक, काउंटर उत्पादक और हमारे खिलाफ काम करता है। हरे कृष्ण जप से मदद मिलती है। कृपया इसे आजमाएँ

 

|| जय श्री कृष्ण ||

॥ श्रीमद्‍भगवद्‍गीता ॥ 16.2॥

_अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्‌ ।_
_दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् ॥_

भावार्थ :

किसी को भी कष्ट नहीं पहुँचाने का भाव (अहिंसा), मन और वाणी से एक होने का भाव (सत्यता), गुस्सा रोकने का भाव (क्रोधविहीनता), कर्तापन का अभाव (त्याग), मन की चंचलता को रोकने का भाव (शान्ति), किसी की भी निन्दा न करने का भाव (छिद्रान्वेषण), समस्त प्राणीयों के प्रति करुणा का भाव (दया), लोभ से मुक्त रहने का भाव (लोभविहीनता), इन्द्रियों का विषयों के साथ संयोग होने पर भी उनमें आसक्त न होने का भाव (अनासक्ति), मद का अभाव (कोमलता), गलत कार्य हो जाने पर लज्जा का भाव और असफलता पर विचलित न होने का भाव (दृड़-संकल्प)। (२)

Meaning:

Non-violence, truthfulness, absence of anger, renunciation, tranquility, absence of slander, compassion towards all beings, lack of covetousness, gentleness, modesty, lack of fickleness.

Explanation:

Twelve additional divine qualities are listed in this shloka. Ahimsaa refers to non-violence, harmlessness, to not injure anyone intentionally or unintentionally. Harm to others need not be caused by weapons all the time. Most likely, we cause the most harm to others through action and speech. Any time we harbour dvesha or resentment towards someone else, we not only cause harm to our mind but also create a barrier to access Ishvara within.

Next comes satyam or truthfulness. The Mundaka Upanishad says “satyam eva jayati”, truth alone prevails, which is also found on the seal of the Indian government. Speaking the truth is considered the highest dharma. But truth should also be communicated thoughtfully. It should be priyam or dear, not a harsh sounding truth. It should be hitam, which means it should benefit the other person. It should also be nitam, brief, short and sweet.

Akrodhaha refers to absence of anger or rage in particularly challenging situations. If someone instigates us, for example honking a horn at the traffic signal, it is difficult not to get upset. We have to learn how to keep an anger in check, especially when we know that it is our natural tendency to get upset whenever a tough situation comes up. This does not meet that we remain meek. It means that we can keep our cool while demonstrating our anger to get a certain objective done, just like a snake can hiss without actually biting anyone.

Tyaagaha refers to renunciation, it means to give up. In daanam or charity, we donate our possessions to someone else. In tyaaga, we just give up our possessions. For instance, food can be given up to someone, this is daanam. But the notion that I won’t eat food, this is tyaaga. At the highest level, we need to renounce our sense of I, our individuality. This is because all possessions, everything that we term as mine, are nothing but upaadhis or conditionings. The fewer conditionings that we identify with, the lesser will be our individuality. So we give up the sense of mine in daanam, but we give up our sense of I in tyaaga.

The next divine quality is that of shaantihi which means tranquility or calmness. This refers to the quietening of our antahakarana, of the mind, body and intellect. Even a tiny little thought of like and dislike can agitate our antahakarana, just like a speck of dust can agitate our eyes. So just as we are careful to not let anything enter our eyes, we should train ourselves to keep our antahakarana calm. Without calmness, progress on the spiritual path is not possible.

Apaishunam refers to the absence of slander, to not find faults in others, to not gossip about others. A simple policy to follow is to not agitate others, and to not be agitated by others. Unfortunately, many of us can agitate others without even knowing it. A seemingly harmless statement that we make about someone can balloon out of proportion and cause extreme distress to that person. It is usually best to not indulge in gossip.

Next we come across dayaa bhuteshu, which means compassion for all beings. It is the ability to relate to others when they are suffering. By being compassionate towards others, we acknowledge the unity of our self, of our I with someone else’s I. It does not mean we have to shed tears each time we encounter someone with sorrow. It means that we can put ourselves in someone else’s shoes and see their point of view.

Aloluptvam is the ability to check our sense organs when they are near their favourite objects. Damaha, the ability to control our sense organs, is directly related to this quality. Let’s say we have decided not to each chocolates today. This vow will be tested if someone leaves a giant box of chocolates on our desk. The power of the sense organs is so strong that we will realize that we have consumed chocolates only after the fact. So the ability to prevent triggers from breaking our self control is called aloluptvam.

Maardavam means mridutaa or gentleness. It is the opposite of harshness. It is a measure of how soft, how tender one’s heart it. This is why children approach their mothers for requests rather than their fathers. Hreehi refers to modesty, the ability to discern between acceptable versus unacceptable behavior, between what is right and what is wrong. Finally, achapalataa is absence of fickleness. Many of us lack the ability to sit still. Our hands and legs are always moving or twitching. Or, we tend to speak when not needed, or let our eyes wander all over. All these are signs that we are not in control of our actions

Chant the mantra you have faith in
Hare Krishna!

Shri Krishna Speaks: The first divine quality is abhayam or fearlessness

Hare Krishna!
This chapter is one of the more practical chapters in the Gita, and picks up on a statement made in the ninth chapter where three types of people - divine, devilish and evil.

|| जय श्री कृष्ण ||
॥ श्रीमद्‍भगवद्‍गीता ॥ 16.1॥

_श्रीभगवानुवाच_
_अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थितिः ।_
_दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् ॥_

भावार्थ :
श्री भगवान ने कहा - हे भरतवंशी अर्जुन! परमात्मा पर पूर्ण विश्वास करने का भाव (निर्भयता), अन्त:करण की शुद्धता का भाव (आत्मशुद्धि), परमात्मा की प्राप्ति के ज्ञान में दृड़ स्थित भाव (ज्ञान-योग), समर्पण का भाव (दान), इन्द्रियों को संयमित रखने का भाव (आत्म-संयम), नियत-कर्म करने का भाव (यज्ञ-परायणता), स्वयं को जानने का भाव (स्वाध्याय), परमात्मा प्राप्ति का भाव (तपस्या) और सत्य को न छिपाने का भाव (सरलता)। (१)

Meaning:Shree Bhagavaan said:Fearlessness, purity of mind, steadfastness in the yoga of knowledge, charity, self control, worship, self study, penance and straightforwardness.

Explanation:

Some commentators believe that the sixteenth, seventeenth and eighteenth chapters of the Gita are used to clarify points that were hinted at in the prior chapters, almost like an appendix. This chapter is one of the more practical chapters in the Gita, and picks up on a statement made in the ninth chapter where three types of people - divine, devilish and evil. It describes two sets of qualities, divine and devilish, so that we can do an assessment of where we stand, to understand which qualities to tone down and which qualities to emphasize.

Shri Krishna says that the first divine quality is abhayam or fearlessness. Once we realize that the universe is a play of Ishvara’s Prakriti, and our role in it is to exhaust or desires, we automatically develop fearlessness. We are even able to be fearless of death, the greatest fear, because we have understood that death applies to the body, not to the self. Another source of fear is loss or harm caused to our property and our relationships. If we remove the label of mine from everything, and recognize that everything is Ishvara’s, fear automatically goes away.

The next quality is sattva samshuddhi, purity of mind. Sattva here refers to the antahakarana, the mind and the senses, because they are created from the sattva aspect of Prakriti. The foremost indication of a pure mind is the absence of any thought of cheating someone else, or cheating oneself. Even if we know that someone has done something wrong, we should tactfully deal with the situation, without putting them on the spot, or by making fun of them.

Let’s now look at what is meant by jnyaanam or knowledge. True knowledge is knowledge of our own self, the answer to the question who am I. This knowledge is passed on from teacher to student through detailed study and analysis of the scriptures. Also, yoga refers to any process that connect us to something higher. So then, the third quality of jnyaana yoga avasthithi refers to the process of internalizing this knowledge by withdrawing the sense organs and mind from the play of the world, and constantly abiding in this knowledge.

We have seen how the notion that something is mine or something is my property can become a hinderance in the spiritual journey. An easy way to counter this notion of mine-ness is to engage in daanam or charity, the fourth quality. Whenever we feel that our pride in our possessions is increasing, we should examine where it is coming from, and weed out the source of our pride though charity. However, charity cannot be performed haphazardly. We have to put a lot of thought into what we are giving, how we are giving, when we are giving and so on. This is covered in great detail in the seventeenth chapter.

Another obstacle in the spiritual journey is the importance we give to our sense organs. They are kept in check by the fifth quality which is damaha or sense control. The natural tendency of the sense organs is to demand objects that are pleasant to them, but probably not beneficial to our personality as a whole. The tongue wants unhealthy foods, for instance. But it is important to note that like anything else, moderation is prescribed rather than complete denial, which has its own problems.

The sixth divine quality is that of yajnya, a topic that was covered elaborately in the fourth chapter. Essentially, it means that our dealings with the world should be performed thoughtfully. We owe our daily existence to our teachers, our deities, our environment, our ancestors, our fellow human beings and to nature. The payoff of these debts gave rise to the five types of yajnyas that are prescribed in the scriptures. The culmination of the spirit of yajnya is the giving up of our sense of I, our identity, to Ishvara.

For most children, and even for adults, studying is a boring and dreadful exercise, something to be dispensed off quickly. But Shri Krishna says that studying of the Gita, the Vedas, the Puraanas, any spiritual text, is an essential quality of the seeker. The emphasis is on the word self, which has two implications. We should be forced to study by someone else. The inspiration should come from within. Also, we should perform introspection, and not use the teaching to analyze and improve other people.

Tapaha or penance and austerity is the eighth divine quality. Austerity is not to be taken literally where one retires into the jungle and shuns all worldly duties. It refers to the fulfilling of one’s duties while staying firm in the face of any obstacles, and by not wasting time and energy at the level of body, mind or intellect. Doing so requires patience and tact, but the payoff is the buildup of a reservoir of energy that can be channelized for spiritual pursuits. Further details on the various types of tapaha are found in the seventeenth chapter.

The ninth divine quality is aarjavam or straightforwardness. It refers to those who mean what they say and say what they mean. Their actions, speech and thought are aligned. There is no hint of crookedness or deceit in their dealings. It should be construed as being overly simple in a negative sense. Whenever we notice that we have strayed from this quality, it usually means that selfishness has entered into our system, and we need to correct it.

Chant the mantra you have faith in 

Hare Krishna!

Shri Krishna Speaks: The relationship between me, the world and God

Hare Krishna
The only way to rid ourselves of this endless cycle of desire and action is to cut the tree using the weapon of dispassion

|| जय श्री कृष्ण ||

॥ श्रीमद्‍भगवद्‍गीता ॥ अध्याय: १५ सारांश॥



_ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुन संवादे पुरुषोत्तमयोगो नाम पञ्चदशोऽध्यायः॥_

भावार्थ :
इस प्रकार उपनिषद, ब्रह्मविद्या तथा योगशास्त्र रूप श्रीमद् भगवद् गीता के श्रीकृष्ण-अर्जुन संवाद में पुरुषोत्तम-योग नाम का पंद्रहवाँ अध्याय संपूर्ण हुआ ॥

॥ हरि: ॐ तत् सत् ॥

Summary of Bhagvad Gita Chapter 15:

The fifteenth chapter of the Bhagavad Gita is unique in several respects. It is the shortest, with only twenty shlokas. On the other hand, it summarizes the entire essence of not just the Gita but also all the Vedas in those twenty shlokas. Specifically, it covers four topics that are at the essence of any spiritual scripture: what is the world, who am I, what is God or what transcends the world and me, and what is the relationship between me, the world and God.


The chapter first addresses the nature of the world. Our existence in this world is illustrated using an upside down tree, similar to a family tree. The root of this tree is Ishvara wielding the power of Prakriti, the saguna brahman, the eternal essence with attributes. Samsaara, our existence on this world, is the outward growth of this tree. This growth is fueled by sense objects which are in the form of sprouts or buds. Each sense object generates desires, which generates actions, which bind us to the branches of the tree.


The only way to rid ourselves of this endless cycle of desire and action is to cut the tree using the weapon of dispassion. The best way to cultivate dispassion is to go straight to the source of the tree, to take refuge in Ishvara. A seeker who wants to do so needs a list of qualifications such as freedom from pride and delusion. Only then will the seeker reach the abode of Ishvara, which is the state of self realization and liberation.


Next, the chapter addresses the state of the jeeva, the individual soul, the “I”. From an absolute standpoint, there is one eternal essence, one consciousness, one self, one "I". But just like space seems like it is divided into many through walls, this eternal essence is as though divided into multiple "I"’s through apparent limitations or upaadhis.


By attaching itself to upaadhis of the mind and the sense organs, an illusory self is created that imagines itself to be the jeeva, the individual soul. It takes up a new human body to exhaust the desires in its mind, but unfortunately picks up new desires and takes up yet another human body once the old one ceases to function. Only those individuals who have the eye of wisdom, who have assimilated the teaching of the scriptures after purifying themselves with karma and bhakti yoga, recognize the non-divided nature of the self. All others are living in delusion.


The third topic, the nature of God or Ishvara, is taken up next. We learn that Ishvara is not some remote figure, but pervades every aspect of the universe. Ishvara provides awareness or the faculty to know. He provides energy through the sun, the moon and fire. This energy is circulated throughout the universe in the form of Soma or nectar, and also used for medicinal purposes. Metabolism, the faculty to extract energy from this food in the form of Soma, is manifested through Ishvara as the Vaishvaanara fire. Ultimately, all memory and knowledge is possible through Ishvara who is resides in the hearts (intellect) of everyone.


The fourth topic deals with relationship between the individual, the world, and God. If we trace the energy source of a tiny mango sapling, and of a 100 megawatt solar power plant, we reach the same source - the sun. Similarly, if we mentally remove the apparent limitations, the upaadhis, the names and forms behind the individual, the world and of Ishvara, we find the foremost person, the Purushottama, the pure unadulterated eternal essence. It is beyond the perishable visible world and the imperishable seed of the visible world which is Prakriti.


In other words, we learn that the "I" in us is the "I" in everyone, the self of all.

Hare Krishna
Chant the mantra you have faith in

Shri Krishna Speaks: Arundhati Nyaaya

Here the teacher first points to a tree, then to one of its branches, then to one of its leaves, and then to the star that is right next to the tree.

जय श्री कृष्ण
श्रीमद्‍भगवद्‍गीता - 15. 20

_इति गुह्यतमं शास्त्रमिदमुक्तं मयानघ ।_
_एतद्‍बुद्ध्वा बुद्धिमान्स्यात्कृतकृत्यश्च भारत॥_

भावार्थ:
हे निष्पाप अर्जुन! इस प्रकार यह शास्त्रों का अति गोपनीय रहस्य मेरे द्वारा कहा गया है, हे भरतवंशी जो मनुष्य इस परम-ज्ञान को इसी प्रकार से समझता है वह बुद्धिमान हो जाता है और उसके सभी प्रयत्न पूर्ण हो जाते हैं। (२०)

Meaning:
Thus, this foremost secret has been taught to you by me, O sinless one. Having known this, one becomes wise and accomplishes all his duties, O Bhaarata.

Explanation:

When you ask the question - can you stop working right now and retire, you get a couple of answers. Some people say that they have still so many desires, so many plans to fulfill, that’s why they cannot retire. Other people say that they still have so much to learn from the world, so much knowledge to acquire. Shri Krishna concludes this chapter by asserting that one who has truly understood the teaching of this chapter has accomplished whatever anyone can accomplish in this world, plus he has also known whatever can be known in this world.


Why does he say that whatever has to be known has been covered in this chapter? The highest knowledge to be known in this world is the understanding of three topics. What is the nature of the individual soul (who am I), what is this world and where did it come from, and what is beyond this world (is there a God). Any text that conclusively answers these three questions is termed a shaastra, a science. The fifteenth chapter of the Gita does so, and hence it is worthy of being termed a shaastra.

The method used to reveal Purushottama, the pure eternal essence, is to gradually move from the tangible to the intangible, from the visible to the subtle, from the visible universe to the invisible Prakriti to Purushottama who is beyond both. This method is known as Arundhati nyaaya, the technique of revealing the location of the star known as Arundhati. Here the teacher first points to a tree, then to one of its branches, then to one of its leaves, and then to the star that is right next to the tree. Without doing this step by step revelation, it would not have been possible to reveal the position of the star.


So then, the teaching of this chapter is called the foremost secret. It is secret because such knowledge is not accessible to any of these sense organs. It has to be revealed through a teacher who has had direct experience of the eternal essence. Furthermore, it has to be taught to a student who is straightforward and without sin like Arjuna. Shri Shankaraachaarya goes so far as to say that this chapter summarizes the teachings of all of the Vedic scriptures.

Chant The mantra you have faith in

Shri Krishna Speaks: The grand message of the Bhagavad Gita

So then, no matter the viewpoint, whatever angle, whatever pursuit he will undertake after this knowledge, it will be in worship of this Purushottama. This is the grand message of the Bhagavad Gita

जय श्री कृष्ण

श्रीमद्‍भगवद्‍गीता - 15.19

_यो मामेवमसम्मूढो जानाति पुरुषोत्तमम्‌ ।_

_स सर्वविद्भजति मां सर्वभावेन भारत_

भावार्थ : 

हे भरतवंशी अर्जुन! जो मनुष्य इस प्रकार मुझको संशय-रहित होकर भगवान रूप से जानता है, वह मनुष्य मुझे ही सब कुछ जानकर सभी प्रकार से मेरी ही भक्ति करता है। (१९)

Meaning:

One who knows me in this manner, without delusion, knows me as the foremost person, he, knowing all, worships me from all viewpoints, O Bhaarata.

Explanation:

It is said that once a traveling circus came to a village with a most unique attraction known as the tent of mirrors. Anyone who entered it would see a whole army of their own selves due to the mirrors reflecting back and forth indefinitely. A dog entered this tent, saw an infinite number of dogs that looked like him, was afraid, and started barking in fear. A passerby went in to see what was going on. Now when he saw himself in those infinite reflections, he thought to himself - I see myself everywhere, how nice this is!

Shri Krishna says that when we see our "I" as no different from anyone or anything else when we do not pay attention to the name and form but to the self or aatmaa that is the basis of all name and form, that is the correct way of knowing Purushottama, the foremost person. Any other way of conceptualizing Purushottama or the eternal essence will involve some degree of delusion, some trace of name and form involvement. Worship of Ishvara as a deity with name and form is an essential step in the direction of realizing the Purushottama who is beyond all name and form.

When one reaches this conclusion of one’s spiritual journey, there is nothing else left to be known in this world. Such a person becomes sarvavit, all-knowing. He will develop sarvaatma bhaava, he will see himself in everything and everyone. So then, no matter the viewpoint, whatever angle, whatever pursuit he will undertake after this knowledge, it will be in worship of this Purushottama. This is the grand message of the Bhagavad Gita.

Chant The mantra you have faith in

Shri Krishna Speaks: I am well known as the foremost person

जय श्री कृष्ण

श्रीमद्‍भगवद्‍गीता - 15.18

  

Some schools of thought assert that the Purushottama is only the intelligent cause and not the material cause

_यस्मात्क्षरमतीतोऽहमक्षरादपि चोत्तमः ।_

_अतोऽस्मि लोके वेदे च प्रथितः पुरुषोत्तमः ॥_

भावार्थ : 

क्योंकि मैं ही क्षर और अक्षर दोनों से परे स्थित सर्वोत्तम हूँ, इसलिये इसलिए संसार में तथा वेदों में पुरुषोत्तम रूप में विख्यात हूँ। (१८)

Meaning:

For, I transcend the perishable and also am superior to the imperishable. Therefore, in the world and in the Vedas, I am well known as the foremost person.

Explanation:

Now, Shri Krishna reveals his true identity as Purushottama, the uttama Purusha, the foremost person, which is a poetic means of referring to the eternal essence, the pure brahman without any limitations. The root of the sanskrit word "uttama" is "ut" or high. This means that there is nothing higher than Purushottama. The imperishable, also known as Prakriti or Maaya, could be considered superior to the perishable world, because Prakriti is the cause and the world is its effect. Any cause is superior than its effect, just like the parents are superior to their children. Since Prakriti exists only as an adhyaasa, a projection on Purushottama, he is greater than anything else.

Let us also look at the significance of Purushottama by going deeper into what is meant by cause and effect. According to Vedanta, there are two types of causes. The material cause is the substance which makes the effect. A clay pot is made of clay, so its material cause, its upaadaana kaarana, is clay. But the pot did not make itself. There was an intelligence in the form of a potter that created the clay pot. This is the second type of cause is the nimitta kaarana, known as the intelligent or efficient cause.

Some schools of thought assert that the Purushottama is only the intelligent cause and not the material cause. He is like the potter who is distinct and separate than his creation. But in the Advaita school, the Purushottama is not only considered the intelligence behind creation, he is also the raw material behind the creation. The Mundaka Upanishad compares Purushottama to the spider who weaves the web from within himself, and eventually, pulls back the web into himself.

We should again not forget that this uttama Purusha, this foremost person, is nothing but our own self, our "I". In fact, uttama Purusha in Sanskrit grammatically means the first person, the "I". He is beyond the perishable tree of samsaara, and also beyond the seed of this tree in the form of Prakriti. What is the result of knowing this uttama Purusha? We will see in the next shloka.

Chant the mantra you have faith in

Shri Krishna Speaks: Connection With The World Around Us

Shri Krishna Speaks: Connection 

With The World Around Us

That splendour which resides in the sun and illumines the entire world, that which is in the moon and in the fire, know that splendour to be mine

|| जय श्री कृष्ण ||

॥ श्रीमद्‍भगवद्‍गीता ॥ 15.12॥

_यदादित्यगतं तेजो जगद्भासयतेऽखिलम्‌ ।_
_यच्चन्द्रमसि यच्चाग्नौ तत्तेजो विद्धि मामकम्॥_

भावार्थ :

हे अर्जुन! जो प्रकाश सूर्य में स्थित है जिससे समस्त संसार प्रकाशित होता है, जो प्रकाश चन्द्रमा में स्थित है और जो प्रकाश अग्नि में स्थित है, उस प्रकाश को तू मुझसे ही उत्पन्न समझ। (१२)

Meaning:

That splendour which resides in the sun and illumines the entire world, that which is in the moon and in fire, know that splendour to be mine.

Explanation:

So far we learned about the nature of the individual soul, the jeeva. But if that is all we focus on, we will have incomplete knowledge about our true nature. When we look around us, we see the world in all its beautiful yet complex glory. We need to investigate into the true nature of the world, and realize our identity and connection with that as well. With this view in mind, Shri Krishna now begins to explain his connection with the world around us.

He starts this topic by asserting that the splendour of the sun, the moon, and of fire is possible only because of Ishvara's splendour. We have tremendous awe for the sun's energy, without which life on this earth will not be possible. Shri Krishna says that the sun’s splendour is not its own. It comes from the splendour of Ishvara. Symbolically, the sun represents the organs of perception such as the eyes, ears, nose and so on. Therefore, whenever any sentient being in this world, from a single celled amoeba to a human being becomes aware of something, that awareness, that consciousness, is the power of Ishvara at work.

So whenever we see awareness manifest itself in any organism, we should remind ourselves that the one Ishvara giving awareness to us is the same Ishvara giving awareness to the organisms in the world. In this manner, we can realize the identity of our nature with the world through the common link of awareness.

Furthermore, both the moon and fire derive their energy and splendour from the sun. The moon reflects the light of the sun. Fire also is the manifestation of the sun's energy on a much smaller scale. Therefore, energy in any form, whether it is dazzling like the sun, cooling like the moon, or warm like fire, is nothing but Ishvara’s energy. How does this energy manifest itself in the world? Shri Krishna explains that in the next shloka.

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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