FAQs.
Context. This is a conversation between Krishna and his top student in the middle of a battlefield. The greatest archer in the world reluctant to fight his own family.
Arjun's transformation, is the biggest psychological experiment conducted.
This is the context of the Gita, and must be remembered.
Context. This is a conversation between Krishna and his top student in the middle of a battlefield. The greatest archer in the world reluctant to fight his own family.
Arjun's transformation, is the biggest psychological experiment conducted.
This is the context of the Gita, and must be remembered.
योग राग तंत्र दक्षता सत्य का कोई स्वाद नहीं होता आपको सांत्वन चाहिए या सत्य सुनना है
जय श्रीराम जय भवानी जय शिवाजी , जय काली जय कला , नेताजी सुभाष कलाग्राम
- I have no knowledge of Sanskrit. How should I get this? In all our ancient Indic texts, the complete meaning of a word comprises two sections. There is a शब्दार्थ (shabdarth) which literally is word meaning and there is a भावार्थ (bhavarth) the emotional context. These two शब्दार्थ + भावार्थ = complete meaning of the word. Very unlike other English, which has a contextual meaning. Translations do not do justice.
- Is there a concept of God? The concept of god is very different. Very simply, in Hinduism god is "the divinity within me which is part of that infinity (ब्रह्मांड )". Hence, no need to capitalise the G in god, because we do not 'fear' god. There is nobody watching over you, there are no diktats. There are 33 koti (=categories) of gods to choose from and it includes male and female gods, and each god and godess can have several avatars. So there is plenty of choice to take your pick. The best part is, our gods dont need to be good to be great. Plenty shades of grey.
- There is an interesting Sanskrit word called पर = outside. So, there is an आत्मा (atma) that is inside of us, and a परमात्मा (पर +आत्मा ) outside of us. God is hence called परमात्मा, and fits in with the concept of god. The journey of the atma meeting the parmatma is Life.
- Are there any teachings in the Bhagwad Gita? There are no 'teachings' or 'morals' in the Bhagwad Gita. Everything is open to questioning. The conclusions you come to are your own. In the process of self- reflection, you grow. If you stand in judgement, then you miss the point. Even Sri Krishna answers all questions with the prefix 'in my opinion' , 'wise men have said that..'. There are no simplistic answers & no 2 minute hacks,
- Are there any common understanding of words that we should have? The word धर्म does not translate as 'religion' or 'duty' . While there is no single definition (we are a pluralistic society), the one that I prefer is "the force within , that makes us whole and complete" is your dharma. As many people and personalities as there are in the world, that many dharmas. Like every grain wood is different, so is dharma. Upholding dharma is upholding who you ARE.
- Throughout all our ancient texts, there is no mention of the word 'Hindu'. This word did not exist till the British times. The nearest equivalent of the modern word Hinduism is 'Sanatan' (Sanatan meaning timeless). More words will be added as we progress.
- What is the meaning of karm? In the context of the Bhagwad Gita, कर्म (karm) is just being in action. Indic philosphy says there are two types of karm. One is संचित कर्म (sanchit karm) which means accumulated actions of the past lives. The second one is प्रारब्ध कर्म (prarabhd karm) which are the actions that you will take in this life. This is a very interesting concept to read further on. I really have no idea what the word 'karma' means.
अध्याय Chapter 12
Context: Sri Krishna proposes 3 paths to realising oneself.
1. ज्ञान योग (gyan yog). In pursuit of Knowledge.
2. कर्म योग (karma yog). By remaining in Action.
3. भक्ति योग (bhakti yog). Through engaged Devotion.
We are first looking at भक्ति योग (bhakti yog), though it is Adhyay 12 (Chapter 12)
Why?
Because it answers a fundamental question that has persisted in human mind for centuries.
Lastly, remember this is happening in the middle of a battlefield, where we have the greatest archer in the world reluctant to fight his own family.
Shlok 1 (Arjun Asks Krishna)
Which path is better at realising oneSelf?
The path where I focus on your tangible form such as the murti, OR
Your intangible, formless, unreal and everywhere form that is similar to being an aethist.
Krishna answers this question in the remaining 19 shloks.
Each shlok explores facets of the human mind and its unreliability.
Shlok 2 (Krishna's answers 1/19)
Krishna's answer is inclusive. He says both categories of people finally discover the Self.
But the bhaav (intent) has to be that of total focus, self-reflection and that of devotion.
Devotion does not mean 'absence of logic', it is about learning to use logic positively.
The instrument of logic could be used like an axe to chop into two.
Or used like a scalpel, for the fine cuts and yet leave the person whole and complete.
Its like trusting your football coach, or trainer or your therapist.
Shlok 3,4,5
Those inclined to think of the Self as 'atheistic', 'formless', 'beyond sensory perception' or in a 'non-conceptual' model of devotion also discover the Self.
However, their path is tough because the human mind thinks in terms of concepts.
For those , who think of the self as a 'tangible' or मुर्ति 'murti' form, their path is easier.
These people are more likely to get out of the endless cycle of rebirth, is my (Krishna's) opinion.
Shlok 9,10
Now the answers start getting interesting, because Krishna starts giving options to Arjun.
He says, I understand, intense focus for prolonged periods of time, especially to an untrained mind is difficult.
So how could we improve this?
The mind can be trained to be disciplined.
One of the way of training the mind is through selfless devotion to others. Its during selfless acts that we introspect and he mind becomes focused on the service we provide.
But, if this selfless devotion is not possible, then be intent on doing कर्म (karm). More on Karm is given in FAQs.
Shlok 11 and 12
Here we see Sri Krishna begin to provoke Arjun, by perhaps giving him difficult options.
The manner in which the options are given is provocative, Krishna pre-fixes his sentences by saying "if you cant do this then....."
Enough to provoke a warrior.
First he asks Arjun to focus inward by controlling his senses. A near impossible task to accomplish.
Second he asks Arjun to give up attachment to the results of his action. Again a tough option. Ordinary humans are most influenced by success or failure of the action that they had taken.
Detachment purifies the mind.
Detachment raises the intellect to receive higher knowledge.
Sri Krishna now puts Arjun through the mill, by putting another doubt in his mind. He first says, Arjun must get into a deeper inquiry to gain knowledge.
But he plants a seed of divergent thought by saying, the meditation is superior to knowledge.
Meditation forces us to look inward and helps us let-go.
This Shlok 12 is the guidance for deep cleansing of the mind in a way. Some scholars have compared this to a brass vessel coated with the grime of desire.
If this layer is thin - one can easily do repeated practice of meditation. This comes easily to people who have fewer desires.
If the layer is medium thick - Obviously repeated meditation will not help, and they must first get into selfless devotion and sewa.
It the layer of desires is really thick (most of us are at this stage) - Relinquish the anxiety that is attached to the fruits of your actions.
All three suggestions are extremely difficult to follow. A path is suggested.
And we get into meditation straightaway. How ignorant are all of us?
Meditation is termed as a kind of 'research' by comtemplation.
Gain knowledge -----> Meditate on the knowledge -------> Experience what is theoretically learnt
In this entire process don't we discover a part of ourselves? Isn't that true personal growth?
Shlok 2 (Krishna's answers 1/19)
Krishna's answer is inclusive. He says both categories of people finally discover the Self.
But the bhaav (intent) has to be that of total focus, self-reflection and that of devotion.
Devotion does not mean 'absence of logic', it is about learning to use logic positively.
The instrument of logic could be used like an axe to chop into two.
Or used like a scalpel, for the fine cuts and yet leave the person whole and complete.
Its like trusting your football coach, or trainer or your therapist.
Shlok 3,4,5
Those inclined to think of the Self as 'atheistic', 'formless', 'beyond sensory perception' or in a 'non-conceptual' model of devotion also discover the Self.
However, their path is tough because the human mind thinks in terms of concepts.
For those , who think of the self as a 'tangible' or मुर्ति 'murti' form, their path is easier.
These people are more likely to get out of the endless cycle of rebirth, is my (Krishna's) opinion.
Shlok 9,10
He says, I understand, intense focus for prolonged periods of time, especially to an untrained mind is difficult.
So how could we improve this?
The mind can be trained to be disciplined.
One of the way of training the mind is through selfless devotion to others. Its during selfless acts that we introspect and he mind becomes focused on the service we provide.
But, if this selfless devotion is not possible, then be intent on doing कर्म (karm). More on Karm is given in FAQs.
Shlok 11 and 12
Here we see Sri Krishna begin to provoke Arjun, by perhaps giving him difficult options.
The manner in which the options are given is provocative, Krishna pre-fixes his sentences by saying "if you cant do this then....."
Enough to provoke a warrior.
First he asks Arjun to focus inward by controlling his senses. A near impossible task to accomplish.
Second he asks Arjun to give up attachment to the results of his action. Again a tough option. Ordinary humans are most influenced by success or failure of the action that they had taken.
Detachment purifies the mind.
Detachment raises the intellect to receive higher knowledge.
But he plants a seed of divergent thought by saying, the meditation is superior to knowledge.
Meditation forces us to look inward and helps us let-go.
This Shlok 12 is the guidance for deep cleansing of the mind in a way. Some scholars have compared this to a brass vessel coated with the grime of desire.
If this layer is thin - one can easily do repeated practice of meditation. This comes easily to people who have fewer desires.
If the layer is medium thick - Obviously repeated meditation will not help, and they must first get into selfless devotion and sewa.
It the layer of desires is really thick (most of us are at this stage) - Relinquish the anxiety that is attached to the fruits of your actions.
All three suggestions are extremely difficult to follow. A path is suggested.
And we get into meditation straightaway. How ignorant are all of us?
Meditation is termed as a kind of 'research' by comtemplation.
Gain knowledge -----> Meditate on the knowledge -------> Experience what is theoretically learnt
In this entire process don't we discover a part of ourselves? Isn't that true personal growth?
