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DICTIONARY
OF WORDS IN THE GITA
CHAPTER
II
1.
Anarya (II – 2) : – Aarya means ‘great, noble’. Anaarya is the opposite. This word Arya has been used in this context
in our scriptures. In Ramayana, Sitadevi
addresses Shri Rama, Mandodhari addresses Ravana and in Mahabharatha Draupadi
addresses Yudhishtira as Aarya and Aryaputra.
Dravida is word to denote a region in Bharat. The southern region of Bharat is called
‘Pancha Dravida pradesh’ (or five Dravida regions). The National anthem, Jana Gana Mana also
mentions Dravida as the southern region.
In Kashi, the Brahmins from south are called ‘Dravida Brahmins’. Dravid is a surname in many Brahmin families
in Maharashtra and Karnataka. There is
one Samskrita and Vedik scholar by name Dravida in Chennai Samskrita
college. Aarya is a word denoting
character and Dravida denotes a land area.
Some Europeans have maliciously misinterpreted these words as denoting
races and have caused confusion among English educated sections in Bharat. This was a conspiracy by the English to
divide the Hindu society. Scholars world
over have come out of this. But, many
academicians in Bharat are still trapped in this conspiracy and continue to
spread the venom of division.
2.
Swarga (II – 2, 37) :
– The noble acts, benevolent acts result in
soothing, pleasurable effects. Stay in
Swarga is an effect of intensely good acts.
Sadistic, sinful acts result in painful effect. An experience of Naraka is an effect of cruel
acts. Pleasures and pains are
exaggerated in these worlds. Jeeva
leaves the physical body at the time of death and takes along the Sookshma Deha
(subtle body). It attains a ‘Bhoga
deham’, a body to experience the pleasures in Swarga (similar to Yatana deham,
a body to experience the pains of Naraka).
All the pleasures are inexhaustible in Swarga. The pleasures, sensual and emotional, known
to us in this mortal world, are multiplied manifold in Swarga. Celestial beauties like Rambha and Oorvashi,
Sura paanam, Kalpa vriksha that fulfils every desire, eternal youth, etc. are
the unique features of Swarga. Heaven in
Christianity and Jannat in Islam are equivalents of Swarga. There is a difference. A soul reaching these stay here
permanently. These are ultimate destinations,
whereas Swarga is not so. The Jeeva or
human soul expends all Punya acquired through Satkarma, during the pleasurable
stay in Swarga. Then, it is born again
in this mortal world. Hence, reaching
Swarga is not the Ultimate goal of a Jeeva.
Rescue from the cycle of birth and death and Union with the Paramaatman
is the Ultimate goal of a human life..
3.
Pooja (II – 4) :
– Worship. Pooja is worship of a Form. Hindu society approves any form as Form of
the One God. All the forms are
worshipped in the same way. Thus Pooja
is a uniting factor in Hindu society. There is a Pooja
system with sixteen steps and is called Shodashopachara. This is prevalent in all regions of Bharat
and is the Pooja system, whatever be the form of God being worshipped. (There is also a more elaborate Pooja with
sixty four steps.)
1.
Aavahanam – To invite the God to stay in the
idol, picture or form we have.
2.
Asanam – To offer Him seat.
3.
Paadyam – To wash His feet.
4.
Argyam – To rinse wash His hands.
5.
Aachmaneeyam – Performer of Pooja cleans himself.
6.
Madhuparkkam – To offer a piece of sweet to the
God.
7.
Snaanam – To bathe the God.
8.
Vastram – To offer clothes to the God.
9.
Aabharanam – To decorate Him with ornaments and
jewellery.
10.
Gandham and Kumkum – To offer sandal paste and
vermillon.
11.
Pushpam – To shower flowers on Him.
12.
Dhoopam – To offer fragrant smoke.
13.
Deepam – To show lighted lamp.
14.
Naivedyam – To offer Him food.
15.
Karpoora Neerajanam – To show lighted Camphor.
16.
Vandanam - Praying and Namaskaram.
There can be
Manasa Pooja, worship by mind. Our
devotion and surrender is Manasa Pooja.
Pooja by ‘Manasa and Vaak’ is possible, (Devotion along with recitation
of Mantra and prayers). Manasa, Vaak and
body, all the three together may be involved in Pooja – devotion at heart,
recital of mantra and performance of rituals by hand. The gifts and greeting cards we give are the
Upachara, oral wishes the Mantra and love within is Bhakti. All the outward rituals without love within
are mere skeletal, lifeless body. Yes. mantras are important, rituals too are
important. But, devotion at heart is
most vital, Shri Krishna insists in the Gita.
Mantras and Upachara are meaningless without Bhakti.
4.
Bhiksha (II – 5) :
– Literal meaning is ‘food got by begging’. But, Bhiksha expresses a subtler, nobler
meaning. This is also a term unique to
Hindu society. Having realized the
transient nature of worldly life, one renounces it and adopts the path of
Sannyaasa. A Sannyaasi is not bothered
about the next meal and begs for minimum food only to sustain the body. That is Bhiksha. ‘Beggar owns a three storied building’; ‘beggar owns ten auto rickshaws’; ‘beggar has a bank account with three lakh
rupees deposit’. Such news are
common. Today, begging is a profession
just like any other profession. One
trades and earns money. One takes up a
job and earns. Beggar begs and earns
money. Others accumulate for
future. Beggar also accumulates for the
future. Others want more and more. Beggar also wants more and more and is never
satisfied. But, Bhikshaa is
different. ‘To live on Bhiksha’ can be a
life mission. Only those can live on
Bhiksha, who have realized that ‘I am different from the body’. Body needs food. It is a duty (dharma) to feed the body. Sannyaasi
accepts food in that spirit. To offer
Bhiksha to such a person, is itself a worship and is known as ‘Bhikshaa
Vandanam’.
5.
Guru (II – 5) : – Guru leads us from darkness to light, from
ignorance to enlightenment. Aacharya is
one who teaches a subject like Veda, Dhanurvidya, Ayurveda, Jyotisha etc. Guru is one who shows the path, who guides on
the path towards Paramaatman. Guru is
personification of Brahma, Vishnu and Mahesh.
Shri Dattatreya is regarded as the source of Guru tradition. Anasooya, wife of Atri Maharshi was a great
Pativrata (devoted to husband) woman.
The three Devis, Lakshmi, Saraswathi and Parvathi wanted to test her
devotion. They commanded their husbands
to receive Bhiksha from Anasooya. There
was a condition attached. She must be cloth
less while offering Bhiksha. The three
went to Anasooya’s cottage and asked for Bhiksha and also mentioned the
condition. Devi Anasooya sprinkled water
on them and converted the three into babies.
She breast fed the babies. When she
held the three babies together, they transformed as one and He was Shri
Dattatreya.
Shri Dattatreya
says in Shreemad Bhagawat, “I have many Guru.
I adopted as my Guru anyone in whom (and anything in which) I found an
inspiring quality.” He takes 24 names,
which are as under - 1. Earth. 2. Water. 3. Fire. 4. Vaayu (Wind). 5. Aakaash
(Space). 6. Sun. 7.
Moon. 8. Dove.
9. Python. 10. Ocean.
11. Moth fly. 12. Bee. 13. Elephant. 14. Honey
collector. 15. Deer. 16.
Fish. 17. The
prostitute called Pingala. 18. Sparrow. 19. Boy.
20. A young girl. 21. The
smith who makes arrows. 22. Snake. 23.
Spider. 24. The
worm called Bhrungi. What he found in
each of these is described in detail in the Bhagawat (10th Skanda,
Chapters 7, 8, 9).
There is no
emancipation in life without a Guru.
Guru is held higher in esteem than the God. Paramaatman accepts us only after we are
cleansed of all dirt within, whereas the Guru accepts us as we are, purifies
and guides us on the path towards Paramaatman.
6.
Indriya (II – 8) : – Senses.
There are ten vital organs in a human body. Five organs of knowledge and five of
action. Eye, ear, nose, tongue and the
skin are the five organs of knowledge.
Indriyas are the respective powers of these organs, namely, sight,
hearing, taste, smell and touch. These
Indriyas along with the organs work to empower us with Knowledge of the
world. Knowledge of scene, sound, smell,
taste and feel are gained respectively through eyes, ears, nose, tongue and the
skin. These are Vishaya or food for
these senses. Hands, legs, throat,
excretory organ and genital organ are the five organs of action. These work on the commands of Buddhi.
7.
Sura / Asura (II – 8) : – Sura are Gods and Asura opposed to Gods. Sura-paana is Divine drink. God and devil mentioned in Christian texts
may be the equivalent concepts. The
differentiation between Sura and Asura is on the attitude. Shri Krishna elaborates on the traits of Asuras
in the sixteenth chapter. According to
Him, Kaama, Krodha and Lobha are the three most prominent among those. Brihaspati is Guru of Suras and Shukracharya
of Asuras.
8.
Pragya (II – 11) :
– Conscious Psyche. Stable intellect. The Buddhi which subservient to Manas plunged
in pleasures, is in sort of intoxicated, unconscious state. The unstable Manas affects the Buddhi and the
Buddhi also oscillates among a thousand suggestions. Viveka is strengthened and the Buddhi
transformed into a conscious, enlightened one.
Such a Buddhi is Pragyaa. A
Buddhi under the influence of Manas, which in turn is being swayed by senses,
is tossed around like a boat caught in a whirl.
When the Manas is drawn away from the senses and is calmed, the Buddhi
becomes stable and is fixed on the Self or Paramaatman. This state is Pragya.
9.
Gataagata (II - 11) : – Impermanent.
That which comes and goes.
Wealth, fame, repute, position, influence, youth, wife, children etc.
are all Gataagata. These are
impermanent. These are with us this
moment, but may not be, in the next.
These part with us this moment, but may return in future. That which comes has to go and that which
goes has come back. This single word
tunes our attitude towards world and all that it offers.
10.
Pandita (II – 11) : – Scholar. One who knows Tamil is Tamil Pandit. One who knows Hindi is Hindi Pandit. One who knows cookery is Pandit in cookery. But, what is the worth of knowing these? Pandita is one who knows what is to be
known. Oneness behind diversities,
imperishable behind the perishables, equality beyond disparities, One that
pervades every bit of creation, is to be known.
Pandita is one who knows this.
Shri Aadi Shankara says, “Pandita is one who is turned towards the
Paramaatman.”
11.
Deha / Dehina (II – 13) : – Deha is body.
Dehina is one who wears the body.
Dehina is a beautiful word which conveys a philosophy. ‘Man is not the body. He merely wears the body. One wearing a shirt is different from the
shirt; one wearing a garland is
different from the garland. Similarly, Dehina
is different from deha.’ Dehina wears
the body. The body gains various powers
to function so long it is worn by Dehina.
12.
Maatraasparsha (II – 14) :
– ‘Sparsha’ is to touch. Normally, physical touching is sparsha. But, Maatraasparsha is senses touching
(interacting with) their respective objects.
Eyes touch scene by seeing; ears by listening; nose by smelling; tongue
by tasting and skin by physical touching.
13.
Amrutha (II – 15) :
– Nectar. Mrutha is death and Amrutha is deathless. Ocean was churned (Samudra Manthan) by Suras
and Asuras using Meru hill and serpent Vasuki.
Amrutham (Nectar) appeared during this churning. It was shared among Suras or Devas. Did they become immortal? Man regards Devas as immortal, as their lives
are many many times longer than human lives.
Yet, Devas are also not immortal.
They also have an end. Even
Brahma has a fixed life, millions of earthly years, but surely has an end. Only the Paramaatman is Immortal,
Eternal. Rest are all mortals. Human can attain Immortality by becoming one
with Him. He loses himself and verily
becomes Him.
In Yajur Veda,
there is a portion by name Rudra. There
is a Mantra, Mahamrutyunjaya Mantra in that.
Mrutyunjaya is gaining victory over death, i.e. attaining
Immortality. The Mantra says, “Please
bless me with detachment so that I leave this world like a fully ripened fruit
detaches itself from the tree effortless.”
The Mantra suggests that with ‘detachment’ death can be won over.
14.
Sat (II – 16) :
– Sat is Existence. This is one of the three basic traits of the
Paramaatman, Sat, Chit and Ananda. That
which is Imperishable in this perishable world is Sat. That which is unchanging, in this ever
changing world is Sat. In a television
set, the images continuously change.
These changes occur over a changeless, stable screen. River flows continuously. The flow is on an unmoving, steady bed. This world is ever changing, ever perishing,
unsteady. The world is sustained by an
Unchanging, Stable, Imperishable Eternal Paramaatman. That is Sat.
Satya is
Truth. Truth is changeless. Sat or truth is ‘As it is’ and is a Form of
the Paramaatman.
15.
Asat (II – 16) :
– Anything not is Asat. Changing, perishable, impermanent, unsteady
are all Asat. Asat can not be directly
defined. It has to be known only as
‘absence of Sat’, just like darkness is known as ‘lack of light’. In fact, there IS nothing as Asat. What Is is only Sat. Everything else appear to be, but is
not. A river appears to be, but is
changing so fast that one can not step into the same river the next moment. Paramaatman is Sat and the world is Asat.
16.
Avinashi (II – 17) :
– Indestructible. Imperishable.
This is one of the terms to describe Paramaatman. All that we find around us are
perishable. He is the only Imperishable.
17.
Ajam (II – 21) :
– Birth less. That which has no beginning. This is also a term to denote the
Paramaatman. Everything in this creation
is born and a beginning. And, anything
that is born, anything that appears, anything that has a beginning has to die,
disappear, or end. Paramaatman, the
cause of all these births, beginnings and appearances is Birth less. He was, He is and He will be. We denote the Paramaatman as He, It or
She. That exposes the shortfall of our
languages. He is beyond gender.
18.
Avyayam (II – 21) :
– Unchangeable. Undeformable.
It is also a term to denote the Paramaatman. These terms help us in knowing the unknown
from the known. Change also is a type of
destruction. He is beyond change. In the world known to man, change,
destruction and death are common.
Everything he sees and experiences is born, undergoes change, decays and
dies. One that does not is Paramaatman.
19.
Bhootha (II – 30) :
– Prithvi (Earth), Jalam (Water), Vaayu
(Wind), Agni (Fire), Aakaash (Space) are the five basic elements of
Creation. These are together known as
‘Panch Bhoota’ (Five Elements). All that
we find in creation are constituted by all or some of these five elements. Let us take the body for instance. There is earth in it. The bones, blood, muscles, nails, teeth,
various fluids and juices secreted in the body, etc. have the chemicals and
minerals found in soil. All the elements
and minerals found in earth are also in the body. That is why the body, after death, easily
decomposes and becomes one with the soil.
The earth is three fourth water.
Similarly, body is also 75% water.
Reduction of water content in body may lead to dehydration and a state
of Coma and death. We breathe in Oxygen
and breathe out Carbon-di-oxide. Oxygen
is essential, but there are also gases in the body. Heat is an essential requirement in blood
circulation, digestion and other body functions. The body dies with less and more heat. There is space within and outside the
body. So long as the form (body)
remains, it occupies a space. After
death, the body disintegrates and the elements merge in their respective
sources.
Bhootha also
means lives. ‘Sarva Bhootha hite rathaah’ (XII - 4) is a phrase in the Gita. ‘Seeking well-being of all lives’ is the meaning.
Bhootha also
means past. Bhootha Kaala is past tense.
20.
Swadharma (II – 31) :
– Own attitude or temperament. Dharma denotes attitude rather than
profession. The Dharma of fire is
heat. It heats, burns and roasts anything
that comes in contact. Dharma of stone
is hardness. Dharma of wind is
dryness. Dharma of water is wetness and
flowing downwards. Similarly, humans
have Swadharma. He should organize his
life according to his swadharma. To try
to set self in a setting not suiting own attitude, is dangerous. Shri Krishna says, “Even death in swadharma
is better, Paradharma is dangerous.”
21.
Kshatriya (II – 31) :
– Kshaatra is one of the four basic
Varnas, shades of human attitude and Kshatriya is the person with Kshaatra
attitude. One becomes Kshatriya by
virtue of his qualities and profession, not by birth. That is the declaration by Shri Krishna in
the fourth chapter. He details the
attitudes of a Kshatriya, in the eighteenth chapter. ‘Shouryam, Tejas, Dhruti, Daakshyam, Yuddhe
Apalaayanam, Daanam and Eashwara Bhava’ are the traits of a Kshatriya. Birth is not the criterion for being a
Kshatriya. But, a Jeeva takes birth in
an environment and in a family, that would suit its Swabhava. Hence, Kshatriya taking birth in a Kshatriya
family, is the usual phenomenon.
Kshatriya rising from a non-Kshatriya family and a non-Kshatriya taking
birth in a Kshatriya family are also possibilities. All those rulers and kings who have achieved
extra-ordinary feats, world over, have been Kshatriyas by the above mentioned
attitudes.
22.
Saankhya (II – 39) :
– Among the many visionary philosophies
in Hindu Dharma, are the six prominent ones, known as Shad-Darshana. Saankhya is one of those. It has been revealed by Kapila Muni. Darshana is philosophical exposition on the
Paramaatman and the Creation. The second
chapter in the Gita is known as Saankhya Yog.
It is another name for Gyaana Marga or the Path of Knowledge.
23.
Buddhi (II – 39) :
– Buddhi is one of the internal
instruments provided to humans. The
eyes, ears, hands, etc. are external instruments and Manas, Buddhi, Chitta and Ahankaara
are internal ones. That which
experiences the interactions with the world, is Manas. That which raises questions like what, why,
how, what if and what if not, is Buddhi.
That which analyses on the basis of memory files stored in the Chitta,
is Buddhi. That which suggests what to
do and what not, is Buddhi. Buddhi is
not brain. Brain is physical, while
Buddhi is faculty. Buddhi uses the brain
to perform its tasks. There is a common
prayer. ‘Oh God! Please bless me with a good Buddhi’. The Buddhi which comes out with good
suggestions is Subuddhi and that which gives wrong, crooked suggestions is
Durbuddhi. In the first chapter, Arjuna
calls Duryodhana as one with Durbuddhi (I - 23). The Buddhi of one who has conquered senses is
one and firm, while that dragged and swayed by Manas is multi-branched and
unsteady (II - 40). Buddhi suggests, but
whether a man listens to its suggestions or not, is determined by his swabhava. One who listens is called ‘Buddhiman’ (wise)
and is held in high esteem.
24.
Veda (II – 42, 45)
: – Veda is the Sacred text of the
Hindus. But, the literal meaning of Veda
is to Know. Vid or Vidwaan is one who
Knows. Vidyaa is Education. The root word for these is Veda. As the text helps in knowing, it has been
named Veda.
Shri Krishna
Dwaipaayana collected, classified Veda into four heads and 1180 Shakhas or
branches. (Today, we have mere 8 or 9
shakhas of the Veda). Rg, Yajuh, Saama
and Atharva are the four classes of Veda.
Krishna Dwaipaayana is also known as Veda Vyaasa. Every Veda has three inner divisions named,
Samhita, Brahmanam and Aaranyakam.
Towards the end of Aaranyaka are the Upanishads, which declare essence
of Truth. Upanishads are also known as
Vedantha, as these are in the end of Veda.
(Antha is end). The six organs of
Veda are Shiksha (Phonetics), Vyaakaranam (Grammar), Cchands (Prosody),
Niruktam (Etymology), Jyotisha (Astronomy and Astrology) and Kalpa (Details of
rituals). These six are called
‘Shadaangam’. These are like organs of a
body. Shiksha is the nose of Veda
Purusha, personified Veda. Vyaakaranam
is mouth and Jyotisha is the eye.
Nirukta is the ear. Kalpa are the
arms and Cchandas are the feet. Puraana,
Nyaaya, Meemaamsa, Dharma Shastra are the Upaanga. Karma Kaanda and Gyaana Kaanda are the two Kaandas
in the Veda, which suggest two paths. Two
Paths suggested are Pravritti and Nivritti.
Pravritti is ‘to gain’ or ‘to involve’.
Nivritti is ‘to give up’ or renounce.
Karma Kaanda suggests way to Pravritti through Karmas or actions. Gyaana Kaanda suggests Nivritti or ways to
give up actions and renounce.
Dhanur Veda, Gandharva
Veda, Aayur Veda, and Artha Shastra are the four Upa- Vedas. Dhanur Veda deals with warfare and military
science. Gandharva Veda deals with
music, dance, poetry, sculpture and erotica.
Aayur Veda is science of Life, medicines and diseases. Artha Shastra is Economics and statecraft.
25.
Aishwarya (II – 43) :
– Rule or dominance. Aishwarya is wrongly regarded as wealth. Devi Lakshmi has a name, Aishwarya. But, Aishwarya is rooted in the word
Eashwara. Eashwara is the Boss, Ruler or
the controller. Wealth being a factor of
a king, Aishwarya is associated with wealth.
26.
Triguna (II – 45) :
– The three basic Qualities, Sattva,
Rajas and Tamas. Everything in Creation
is but combination, in different proportions, of these three Gunas. Clarity is Sattva, confusion is Rajas and
perversion is Tamas. Peace is Sattva,
passion and activity Rajas and delusion or intoxication is Tamas. Sattva is association with Purity, Brightness
and Knowledge. Rajas is associated with
desire and action. Tamas is associated
with sleep, laziness, delusion and ignorance.
All
these three bind us. What is superior
and inferior in chains binding us? How
does it matter whether we are bound by golden chain or iron chain? Is a golden cage superior to prison made of
stone and mortar? Hence, Shri Krishna
advises to transcend all the three Gunas and become Gunateeta.
27.
Vishaya (II – 45) :
– Subject or Food. Food for the senses. Senses are not the organs (eyes, ears, nose,
tongue etc.) we see on the body.
Indriyas or senses are the powers or potentials of these organs. Scene is food, not for eyes but for
vision. Sound is food, not for ears, but
for the hearing potential. Scent is
food, not for nose, but for smelling power. Thoughts are food for the
Manas. Thinking and analysis is food for
the Buddhi. Ignorance is food for
Ahankaara. All these, senses and their
foods, are part of Prakriti and hence are different from the Paramaatman.
28.
Yoga Kshema (II – 45) :
– Gaining is Yoga and Preserving is
Kshema. Gaining the desired things and
preserving the gained ones are the two enterprises in life.
29.
Brahmana (II – 46) :
– Brahmana is one in Chaturvarna or the
four shades of human behaviour. Seeker
of Brahma Gyaana or Paramaatman is Brahman.
Brahman is known by his actions and character. Six major Karmas of Brahman are, chant Veda, teach Veda, practise
daily Yagya, perform Yagya for others, receive and give Daana or alms. Shama (peace), Dama (restrain over senses),
Tapas (disciplines and regulations), Shoucham (purity), Kshaanthi (fortitude
and forgiving attitude), Aarjavam (plain, transparent and simple), Gyaana
(Ultimate Knowledge) and Vigyaana (Knowledge of the world) and Aastikya (total
faith in God) are the essential traits of a Brahman, according to the Gita.
30.
Karma (II – 47) :
– Like Dharma, Karma is also a word with
different meanings in different contexts.
‘Action’ is more commonly known meaning.
All the actions by the body, manas (thoughts) and Vaak (speech) are
Karma, only if performed with attachment.
Attachment causes bondage and hence, Karma binds. Actions performed without attachment with
either the action or fruits thereof, do not bind and hence are Akarma.
The Yagyas and
various other rituals mentioned in the Vedas are also known as Karma. In fact, the portions in Vedas, explaining
these is called ‘Karma Kaanda’. Karma
also means ‘Duty’. Nitya Karma are the
daily duties, prescribed for the Varnas.
Occasional and special Karmas are Naimittika Karma and Karmas performed
for desired fruits are Kaamya Karma. The
Karmas which ought to be discarded are Nishiddha Karma.
When a person
suffers, the usual comments are, ‘it is due to his Karma, he is suffering’ and
‘None can escape from Karma’. Every
action must result in an effect. These
comments are results of this realization.
It would be great if we could realize this before or while performing
action. But, for most, this realization
dawns only while experiencing the ‘effect of action’, nay, only bitter results
of action. We can not regard this as
realization. He only whines due to
unbearability of the results. Realization
should reflect in his future actions.
Memories of this experience do not bother him while he readies for next
action and he continues with same mistakes.
The natural attraction in him for sensual pleasures is the reason. The time gap between action and its result is
also a reason. Some Karmas give instant
results. Results of few others are got
in the same birth. Some Karmas are
carried on to the next birth as Vaasana, to fructify then.
31.
Sanga (II – 48) :
– Association or attachment. Sat sanga is associating with the truth. sadhu sanga is association with Sadhus. Vishayasanga is attachment with the objects
of sensual pleasures.
32.
Yoga (II – 48) :
– Union.
One’s ‘Good times’ is called his Yoga.
An exercise system of steadying the body in various postures is also
called Yoga. But, steadying the body and
Manas and focussing the Buddhi is Yoga. Unifying
body, manas and Buddhi is Yoga. Bodily
postures and breathing exercises are means to achieve this. Thus Yoga is means as well as the end. Gita defines Yoga in many ways. ‘Yogah Karmasu Kaushalam’ (Efficient action
is Yoga); ‘Samattvam Yoga Uchyate’
(Equilibrium is Yoga). Ultimately, union
with the Paramaatman is Yoga.
Yoga is one of
the six Hindu Darshanas. Patanjali Yoga
Sootra and Yoga Vasishtya are the two prominent texts which elaborate on Yoga
philosophy.
33.
Sharana (II – 49) :
– Surrender. Sharana is a beautiful state in Bhakti. No desire, no plan of action, no effort and
no complaints. Life is His Prasada. He has created and He will take care. That is the attitude in Sharanaagathi.
34.
Janmabandham (II – 51) :
– Bondage of birth. Bondage with the world. Indicates the cycle of birth and death. Being born again and again.
35.
Shruti (II – 53) :
– That which is listened. Shravanam is the act of listening and Shrotaa
is the listener. Listening is the best
form of gaining knowledge. The Vedas are
also called Shruti. The Vedas are not taught
through books. Listening and repeating
is the only way the Vedas are taught.
The Vedas were not written by anyone.
The Rshis listened to the Cosmic Sound and discovered the Vedas.
36.
Samaadhi (II – 54) :
– Buddhi is stabilized and attains
equilibrium, when the Manas is destroyed.
That state is Samaadhi. Sama
(balanced) and Dhee is Buddhi. The state
of Sthita Pragya, as explained in the second chapter of the Gita, is also
Samaadhi. Samaadhi is the eighth step in
the Ashtaanga Yoga explained by Patanjali.
37.
Kaama (II – 55) :
– Desire, lust. This is one of the six adversaries of Manas,
Kaama, Krodha, Lobha, Moha, Mada Maatsarya.
Kaama is not only attraction for the opposite sex. Any desire is Kaama. Is desire for food, when hungry, Kaama? Natural necessities and desires for those are
not Kaama. Unnatural desires, passionate
desires, unreasonable desires are Kaama.
Shri Krishna says while explaining His Vibhooti, ‘Kaama within the
sanctions of Dharma, is Me’ (VII - 11).
Any desire contrary to Dharma is Kaama.
Kaama causes many undesirable effects on the body and disturbs the tranquillity
and balance in Manas. Kaama is the root
and the other five enemies of Manas spring from Kaama. Shri Tulasidas said, ‘Rama does not stay
where Kaama is and Kaama is eliminated from the place where Rama is. Thus, Kaama drives us away from the
Divine. Contentment is antidote for
Kaama.
38.
Krodha (II – 56) :
– Anger retained in mind Krodha. Anger with a mix of violence or vengeance is
Krodha. It is one of the shad-ripus (six
enemies) of Manas. Tremours, heat,
stiffness, etc. are the effects on the body of Krodha. Pardoning is the best antidote for Krodha.
39.
Raaga (II – 56) :
– Attachment. Like.
Opposite word is Dwesha, (contempt, dislike). Presence of one ensures presence of the
other. The basic tone of the Gita is
Vairaagya or absence of Raaga. Vairaagya
is not renunciation. Absence of Raaga
(and Dwesha) is Vairaagya. If wealth,
power, relations and everything else is renounced and attachment with everything
snapped, but Dwesha persists, then it is not Vairaagya.
40.
Parama (II – 59) :
– Ultimate. Superior.
Whole. It is an adjective. Parama Shanthi is whole peace. Parama sukha is ultimate Happiness. Aatman and Paramaatman. Aatman is a drop of Paramaatman.
41.
Matparah (II – 61) :
– Reliant on Me (Paramaatman). No initiative and effort by self. Total dependence on Him. Matparah is a term used by Him. Paraspara is mutual dependence. Tatpara is Dependence on That.
42.
Moham (II – 63) :
– This is one of the six adversaries of
Manas. Moha is delusion or
ignorance. It shrouds vision, the inner
vision of intelligence. The Manas is, sort
of, intoxicated by Moha. The Buddhi
loses its ability to decide on right and wrong, due to Moha or intense
attachment.
43.
Prasaada (II – 64) :
– Joy or Bliss. Prasaada has been mentioned in the Gita (XVII
- 16) as Tapas of the Manas. A full
Manas, a contented Manas, Manas without any complaint can experience
Prasaada. It can be Joyous Manas. That state is an indication of Bhakti. In temples and on Religious occasions, there
is a practise of distributing Prasaada.
That is supposed to be the Blessing of God. It may be a drop of water, a leaf of Tulasi,
ash of cow-dung (Vibhooti), a spoonful of tasty eatable. What and how much we get is not important,
but how we receive it is. It is a
training for the Manas to receive with joy, anything that life has to offer, as
God’s Grace.
44.
Bhaavanaa (II – 66) :
– The essence of thoughts buried deep
inside, is Bhaavanaa. Our past
thoughts, actions and words produce Bhaavanaa.
The essence of all our actions, thoughts, and spoken words, in this as
well as the previous births is Bhaavanaa.
Usually,
our speech and eyes expose the Bhaavanaa.
Such an exposure of our deep-rooted thoughts can be avoided by
practise. But, the Bhaavanaa bursts out
shattering all the carefully installed
gears and is exposed in sudden and unanticipated moments. God is not mesmerized by our actions. He judges us by our Bhaavanaa. The only intention of all our Religious
practises viz. Pooja, Dhyaana, Japa, Swaadhyaaya, etc. should be tuning and
refining of Bhaavanaa. Without
Bhaavanaa, these efforts are no more than skeletal. Pouring ghee into fire is not Yagya. Conviction that ‘Not mine but Yours’ is Yagya. Daasya Bhaavana or Samarpana Bhaavanaa is not
folding hands, or bowing down or adding ‘Dasa’ (servant) to name. It is a conviction that, ‘Everything is Your
Wish’. Shri Krishna says in the Gita, “I
am not attainable through study of the Vedas, performance of Yagya, and
observance of austerities and disciplines.
I am attainable only through the right Bhavana.”
45.
Shanthi (II – 71) :
– Peace.
Sound-less state is not Shanthi.
Peace and tranquillity in mind is Shaanthi. Manas is disturbed by hurricanes and Tsunami
of Kaama, Krodha and Moha. Manas loses
peace. There is tendency to reach quiet
places in search of peace. No. Peace can not be found in these places. Elimination of the vices like Kaama, Krodha,
Moha, etc. is the only way to establish Shanthi in Manas. Attaining a state where the twin opposites
like victory and defeat, loss and profit, pain and pleasure, etc. do not cause
any effect over the Manas, ensures Shaanthi in Manas.
46.
Nihspruha (II – 71) :
– Nihspruha is another word for
‘Unattachment’. Spruha is ‘to
touch’. Nihspruha is ‘free from touch’
or detachment. Nihspruha does not suggest
physical aloofness, but being unconcerned and unattached within, even while
being among objects. The most oft-quoted
examples is ‘Lotus Leaf’, which remains in water but does not allow water to
stick on it.
47.
Mama / Nirmama (II – 71) :
– Feeling of ‘mine’ is mama. Absence of this is Nirmama. This is a chain that binds man with the
world. Body, senses, Manas, Buddhi,
wife, children, post and position held, facilities like room, chair, table,
vehicle, assistant, etc. provided for the position, house, assets, even the
birth reserved in his name for a day’s travel in train,.. he establishes sense
of ‘mine’ with anything and everything.
He fights for these ‘mine’ and leads a pitiable life. In fact, none of these can ever be
‘mine’. All these are with him only to
depart and part. All these belong to the
world, to the Prakriti. Man seldom
realizes this truth. Realization of this
truth and snapping the tie of ‘mine’ is Nirmama. Holding on to the Paramaatman with a feeling
that ‘He is mine’ or ‘I am His’ is not mama bhava. In fact, expansion of the mama bhava to wider
identities like village, Community, Nation, etc. is progress towards Nirmama
Bhaava and hence the Paramaatman.
48.
Ahankaara /
Nirahankaara
(II – 71) : – The feeling of ‘me’ is
Ahankaara. Absence of Ahankaara is
Nirahankaara. Like the eyes, ears, hands
and legs, Ahankaara is part of human body.
There is the gross body with various organs. There is also a subtle body, sookshma
shareera, with organs. These organs are
called Anthahkarana or the inner organs.
There are four organs, Manas, Buddhi, Chitta and Ahankaara. Man tends to feel that, ‘I am doing’ whenever
these organs perform their respective functions. When the eyes see, he feels ‘I see’. When the hands lift, he feels ‘I lift’. When the Manas enjoys, he says, ‘I
enjoy’. When the Buddhi thinks, he says,
‘I think’. This feeling of ‘I’ is filled
up in him. Even in sleep, this remains
awake. The journey towards Paramaatman
has to cross the last hurdle – Ahankaara.
Like the other organs, even the Ahankaara has to be surrendered at His
feet. Paramaatman is attainable only in
a Nirahankaara state. Namaskara is a
training ground for surrender of Ahankaara.
In temples, there is a ‘Balipeetha’ before you reach the Deity. The devotees place their heads on this. It is a symbolic way of surrendering Ahankaara.
In common
conversation, Ahankaara is equated with arrogance, vanity etc. and
derided. Ahankaara is a mere instrument,
just like hand, leg, nose etc. It is
there in every one, even a child. Hand
is an instrument. It may be a good hand
doing good deeds or otherwise.
Similarly, Ahankaara is mere feeling one’s own existence. Vanity and arrogance are sicknesses born out
of wrong association of Ahankaara. ‘I am
beautiful’; ‘I am rich’; ‘I am superior’; ‘I am intelligent’; ‘I am strong’; ‘I am compassionate’; ‘I am humble’; ‘I am truthful’; etc. ‘I’ am none of these. These are all wrong associations. Vanity or arrogance is thorny gear which
hurts others while interacting in this world.
Like a swollen hand, Vanity is swollen Ahankaara. Named ‘Mada’, it is one of the six enemies of
the Manas. It is to be discarded. Whereas, Ahankaara is part of the body with
human. It has to be surrendered.
49.
Brahma (II – 72) :
– Brahma is beyond names and forms. Brahma WAS before creation and WILL BE after
dissolution. Aadi Shankara defines
Brahma using ‘not this’, as Brahma can not be directly defined. Though names are one, Brahma is different
from the four-faced, God of creation, Brahma.
Brahma is beyond the trinity, Brahma, Vishnu and Mahesh. Brahma is neither male nor female nor neutral
in gender. Brahma is beyond all
genders. Brahma causes every action, but
is beyond all actions. The Gita defines
Brahma in the 24th shlokam of chapter IV. ‘Brahmaarpanam Brahmahavir...’. Fullness is Brahma and Emptiness is Brahma.
Poornamidam
Poornamadah Poornaat Poornamudachyate
Poornasya
Poornamaadaaya Poornamevaavashishyate.
‘This is
Brahma. That is Brahma. Brahma arises from Brahma. That which remains after everything is
removed, is Brahma.’
50.
Om (Word in the
defining statement at the end of every chapter) : – Pranava Mantra. Ekakshara Mantra, single syllabled
Mantra. Brahma Mantra, Mantra denoting
Brahma. Om is ‘sound form’ of God. It is a formless Deity for those who seek to
worship Niraakaara Brahma (formless Paramaatman). Om is a great discovery of the Hindu
Rshis. Hindus do not depend on a place,
structure, Prophet or direction for worship.
They can simply chant Om and worship the Omnipresent Brahmam. Without Jerusalem (place) and Bible (book),
Christianity will be gone. If the Kaabaa
stone is demolished, Islam will disappear. But, Hindu Dharma will not come to an end,
even if all the temples are demolished by fanatics and all the books are
burnt. Om is enough for the Hindus. Hindu Dharma will spring up again and grow
into a huge Banyaan tree from this one small seed. Om.
Chanting this Pranava Mantra is equivalent to performing Satkarmas like
Yagya, Daana, Tapas. (XVII – 24). ‘One who leaves the world chanting the
Pranava Om, reaches Me’ assures Shri Krishna (VIII - 13). Om is the best Mantra for meditation
(Dhyaana) and spiritual progress.
Shri Ganesha is
called Pranava Swaroopa. (Shri Ganesha
is a Form of the Mantra Om). Om is the
bridge that connects the devotee to the (Nirguna Niraakaara) Formless
Paramaatman, even while he is worshipping a Form.
Chanting of Om
also causes excellent effects on the body.
It relaxes the nervous and other systems. It is a good antidote for high blood
pressure. It generates (a) alpha waves in
the brain. These waves soothe the
nervous system, cause more efficient memory and generate peace in mind. Headaches, Sinusitis and breathing related
troubles are cured by Om chanting. Om
has soothing effect on ‘hyper active’ child.
Om chanted helps child in mother’s womb grow a healthier body and sharper
intellect.
A number research
works, based on Om, are on. Effect of
vibrations of OM on patients, pregnant women, normal and abnormal children,
milk yields of cows, crops. etc. Many
corporate offices have a quiet room, where all the executives are asked to
spend few minutes daily. Om or humming
sound is broadcast in the room in gentle sound.
The effect on the executives has been significant. Stress level has decreased and their
efficiency improved. I found a similar
arrangement in Hewlett Sugars in South Africa.
51.
Tat (Word in the
defining statement at the end of every chapter) : – Tat is That.
It is a term to denote the Paramaatman.
Paramaatman is very close to us, in fact, within us. But, as we are immersed in worldly affairs
and pleasures, we get away from Him.
Hence, ‘Etad’ or this denotes this world and ‘Tat’ or that denotes
Paramaatman. Paramaatman, usually
mentioned as ‘Him’ in masculine gender, is beyond forms, names and
genders. Hence, Tat in neutral gender,
is more appropriate. ‘Tat Twamasi’ (Thou
are That), ‘Tat sat’ (That is Satya) are Mahamantras.
52.
Iti (Word in the
defining statement at the end of every chapter) : – There is no equivalent word for Iti in
English or Tamil. The Mantras and
Shlokams conclude with this word. Atha
denotes beginning and Iti denotes end.
53.
Upanishad (Word in the
defining statement at the end of every chapter) : – Every Veda has three inner divisions,
Samhita, Brahmanam and Aaranyaka. There
is a philosophical statement at the end of each Aaranyaka. That is called Upanishad. As it is towards the end (antha) of Veda, it
is also called Vedantha. Shri Veda Vyasa
calls the Gita as an Upanishad.
There are
hundreds of Upanishads, but the major ones are Eleven. Eashaavaasya, Kena, Katha, Chandogya, Brihadaaranyaka, Taittireeya, Kaivalya, Maandukya, Mundaka, Shvetaashvatara and Prashna are the these.
The other Upanishads are concluding portions of Aarnyakas, while
Brihadaaranyaka upanishad is whole of an Aaranyaka.
I came across a
unique text called ‘Vaidyopanishad’. I
have no idea about its position in the Vedas.
It is a short Upanishad. It is
the oath administered to a medical student by the teacher at the end of medical
education. It dwells on attitude of a
doctor towards patient and medical practise.
The oath for a Medical professional is expresses a great philosophy.
54.
Yogashastra (Word in the
defining statement at the end of every chapter) : – Shastra is science. Yoga Shastra is science of Yoga. Yoga shastra is the science which suggests
ways to calm the Manas, ways to attain equilibrium, ways to unite with Him. Shri Veda Vyasa calls the Gita as
Yogashastra. Patanjali Yoga Sootra and
Yoga Vasishtyam are the two treatises we are familiar with. Viveka Choodaamani composed by Aadi Shankara
can also be taken as Yoga shastra.
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