Abhayasa.

 What a way to be woken up. Everything about Rama is so full of copying and infusing in our own life. His speech his relations his work his behaviour his responses his attitude his qualities his name alone is sufficient.

Red blue green.

 With regards to the kshetra, the field, we have to learn about what it is, what are its characteristics, how does it undergo modifications and what it its source. With regards to the knower of the field, the kshetragnya, we have to also learn what it is, what are its powers and what are its effects.

mahaabhootaanyahankaaro buddhiravyaktameva cha |
indriyaani dashaikam cha pancha chendriyagocharaahaa || 5 ||
 
The great elements, the ego, the intellect, the unmanifest, and also the ten senses, and the one, and five objects of senses.
 
mahaabhootaani : great elements
ahankaaraha : ego
buddhihi : intellect
avyaktam : unmanifest
eva : also
cha : and
indriyaani : senses
dasha : ten
ekam : one
cha : and
pancha : five
cha : and
indriyagocharaahaa : objects of senses
 
Nowadays, most computers have the ability to go into sleep mode, where all the running programs are saved in a file on the disk in such a way that they are brought back to life as soon as the computer is switched on again. Similarly, when the universe comes into existence, its entire state is restored from avyaktam, the unmanifest “file” containing the sum total of every unfulfilled desire. We then begin to see faint outlines of the universe, just like the computer first draws the outlines of the windows on the screen. This state is known as buddhi. We finally see the universe in full colour, in all its glory, just like we see a fully painted screen on our computer. This state is known as ahankara. This fully painted screen is created by combining three colours – red, blue and green – in various ways.
 
Similarly, the entire universe is created by combining the five great elements – space, air, fire, water and earth – in various ways. As humans, we are also comprised of those same five great elements. But, each of us looks and behaves differently than the other due to the difference in our “programming” – the avyakta, also known as vaasanaas or unfulfilled desires. Also, there is something within us that give us the ability to think, feel and act, which we do not see in inert objects. This is the inner instrument or the antahakarana. It is comprised of the buddhi or intellect which plans and decides, the ahankaara or ego which creates a sense of agency or I-ness and the mind which thinks and feels, referred in the shloka as “ekam” or the one.
 
The mind receives stimuli from five sense organs – ears, skin, eyes, tongue and nose which run after their objects – sound, touch, form, taste and smell, respectively. The mind also controls five organs of action – mouth, hands, legs, genitals and bowels. The five elements, the five sense organs, their five corresponding sense objects, the five organs of actions, the mind, the intellect, the ego and the unmanifest – these make up the twenty four categories of the universe mentioned in the Saamkhya school of philosophy.
 
In just one shloka, Shri Krishna has explained the entire process of cosmic creation and its building blocks, as well as the specific factors that enable humans to think, feel and act. Plants and animals are also made up of similar building blocks, although not as fully expressed as in humans. Whenever we develop anxiety or frustration that this world is becoming too complex to understand, we can refer to this shloka and understand that at its core, the world is quite simple. Also, whenever we develop the mistaken notion that we are independent and do not need anything from this world, this shloka shows us our oneness with the world. Now this shloka only provides a static view of the world. How do we account for all the dynamism, the movement, the give and take between one human being and the rest of the world? 

Matam

 kshetragnya chaapi maam viddhi sarvakshetreshu bhaarata |

kshetrakshetragnayorjnyaanam yattajgnyaanam matam mama || 2 ||
 
And also, understand that I am the knower of all fields, O Bhaarata. That knowledge which pertains to the field and its knower, in my opinion, that is (real) knowledge.
 
kshetragnya : knower of the field
cha : and
api : also
maam : I
viddhi : understand
sarvakshetreshu : all fields
bhaarata : O Bhaarata
kshetrakshetragnayoho : field and its knower
jnyaanam : knowledge
yat : that which
tat : that
jnyaanam : knowledge
matam : opinion
mama : my
 
Shri Krishna began the previous chapter by defining two terms: kshetra which means field, and kshetragnya which means the knower of the field, one who knows himself as distinct from the field. In this shloka, Shri Krishna uses these terms to indicate the identity or oneness of the kshetragnya in all kshetras. Let us try to understand this very important point. Like Arjuna did in the first chapter, most of us consider our self, our “I”, as this body, and therefore get stuck in the sorrows of this world. As we understand the message of the first six chapters, we understand that we are the eternal essence which is different than our body. We then understand from the next six chapters that Ishvara is the foundation of this world as the lower Prakriti or matter, and higher Prakriti or consciousness. Now, in this shloka, Shri Krishna says that there is no such distinction between the individual eternal essence and the foundation of this world. There is only one kshetragnya, and any notion of separation is illusory, caused by avidyaa or ignorance. This is the great statement, the mahaa vaakya “Tat Tvam Asi” of the Vedas. You and Ishvara are the same in essence, there is no difference.
 
When we first hear someone say that we are the same as Ishvara, we don’t find it quite logical. We say, how can a body that is five feet eight inches tall be the same as Ishvara who is large enough to contain all the planets and stars of the universe within him? To answer this, we have to first remember that “Tat Tvam Asi” is not meant to be taken literally. Again, let us proceed step by step. First, let us understand the term “upaadhi”. It means something that limits or conditions a more general thing. A wave is an upaadhi of water. A light bulb is an upaadhi of electricity. An ornament is an upaadhi of gold. We can obtain the general thing that the upaadhi limits or hides by a process of mental removal. Mentally remove the wave, and you get water. Mentally remove the bulb, you get electricity. Mentally remove the ornament, you get gold. We can take this even further. Mentally remove the labels Mercedes Benz and Maruti 800 from the word car, and you get metal, rubber, petrol and plastic. Mentally remove the labels Indian and American from the word person, and you get flesh, bones and blood.
 
Now, having undersood what an upaadhi is, and how it can be mentally removed, let us proceed to understand what the word “Asi” in “Tat Tvam Asi” indicates. It is not to be literally interpreted as Tvam (You) Asi (are equal to) Tat (Ishvara). Asi means “are equal to, when you remove the upaadhi”. If we apply this meaning, the mahaa vaakya reads : Tvam (You) Asi (are equal to) Tat (Ishvara) when you remove both the upaadhis of You and Ishvara. I as a human have the upaadhi of the physical body and everything it contains. Ishvara has the upaadhi of the entire universe in its visible form including all the trees, plants, animals, people, stars, planets etc that we see with our senses. If we mentally remove our body as an upaadhi, and we also mentally remove the visible universe as an upaadhi, we are left with the same eternal essence in both cases. That same eternal essence, that same kshetragnya, is present in all kshetras, which are the same as upaadhis.
 
Another meaning of the word “upaadhi” is title or qualification, which can help us understand this shloka in a different way. Let’s say there are two brothers in a house. One of them has a PhD in physics, and the other is a manager in a multinational. When each of them is in their respective offices, they use their titles as part of their job responsibilities. But when they perform a pooja or a holy ritual, lets say, they mentally remove their upaadhis or titles. If they did not remove their titles, their conversation would go like this: “Hey PhD in physics, do this. Hey manager, pour the clarified butter”. They would never see that they are really the same family under the titles that seemingly create differences. This means that removing upaadhis to realize our oneness with Ishvara can be difficult, but it is not impossible. We know how to remove small upaadhis. Shri Krishna will teach us how to remove the biggest upaadhis in this chapter through practical techniques. He says that ultimately, knowledge of the kshetragnya, the kshetras or upaadhis, and how to realize oneness under the kshetras, is the ultimate knowledge that one has to learn, and not any other type of knowledge

Tadvidaha.

 idam shareeram kaunteya kshetramityaabhidheeyate |

etadyo vetti tam prahuhu kshetrajnya iti tadvidaha || 1 ||
 
Shree Bhagavaan said:
This body is defined as the “field”, O Kaunteya, and he who knows it is called the “knower of the field”, in this manner, by the knowers of both.
 
idam : this
shareeram : body
kaunteya : O Kaunteya
kshetram : field
iti : in this manner
abhidheeyate : defined as
etat : it
yaha : which
vetti : knows
tam : he who
prahuhu : call
kshetrajnya : knower of the field
iti : in this manner
tadvidaha : knowers of both

As we commence the thirteenth chapter, let us take stock of where we have come so far in the Gita. In the first six chapters, Shri Krishna focused on revealing the true nature of the individual self, what we refer to as “I”. In the first chapter, Arjuna was caught in a web of grief and delusion because he considered himself as a body that is attached to its friends and family. Shri Krishna revealed to Arjuna that his nature was the infinite eternal essence and not the body. He then guided Arjuna step by step through the means of arriving at this understanding starting with karma yoga, then karma sanyaasa yoga, and finally dhyaana yoga. Only in meditation can we experience the true nature of our “I” as the “saakshi” or witness of our body, mind and intellect.
 
In the next set of six chapters, Shri Krishna focused on revealing the true nature of the world we live in. We usually think of the world as comprised of matter in various forms. Shri Krishna revealed to Arjuna that this world is comprised not only of matter, but also of spirit or life-giving consciousness. These are also known as the lower and higher aspects of Prakriti or nature, respectively. He then revealed that Prakriti is nothing but a shakti or power of Ishvara himself, and therefore Ishvara is in all, and all is in Ishvara. He is the material cause or the raw matter, as well as the efficient cause or the intelligence that has created the universe. The true nature of the world is Ishvara who is the “adhishthaana”, the foundation or the substratum of the world.
 
Having revealed all of this, why do we need six more chapters? Let us proceed step by step, since we will be delving into new waters. Our antahakarana or inner instrument comprising the mind, intellect, ego and memory comes with three inbuilt defects. “Mala” or dirt comprises our stock of unfulfilled desires. “Vikshepa” is the tendency of the mind to jump from one thought to another. “Aavarana” is the veiling or covering that hides the understanding of the true nature of the self, of who we are in essence. Karma yoga helps remove the defect of mala by extinguising selfish desires to a great extent. Bhakti yoga helps remove the defect of vikshepa through single-pointed devotion of Ishvara. However, we will never achieve complete self realization unless we tackle the third defect of Aavarana. That is the purpose of the last six chapters of the Gita.
 
How do the last six chapters remove this defect of aavarana or veiling? This can happen only when we intuitively understand the true meaning of the “mahaa vaakyas” or great statements that have been revealed in the Vedas. The Gita reveals the mahaa vaakya “Tat Tvam Asi” which means “You Are That”. The first six chapters of the Gita revealed the nature of “Tvam” which means “You” as the saakshi or witness, and the next six chapters revealed the true nature of “Tat” which means “That” as Ishvara, the adhishthaana or foundation. The last six chapters reveal “Asi”, the identity or the equality between the real nature of “You” and “That”. Shri Krishna knows that this topic may be somewhat tough to understand, so he addresses Arjuna as “Kaunteya”, one whose intellect is as sharp as a knife or “kunta”, so that he remains sharp and alert throughout this chapter.
 
Now, let us look at the first shloka. The term “shareera” or body is used in a general sense to refer to the three bodies that we are made up of: the physical body, the subtle body (the mind, intellect, ego, memory and the physiological functions) and the causal body (our vaasanaas or unfulfilled desires). In other words, anything that is temporary, changing and perishable is referred to as “this body”. Shri Krishna says that anything that we term as “this body” is defined as the “kshetra”, the field. But there is something in us which is changeless and knows that it is different from the ever-changing field. This intelligence principle in us, this consciousness is termed as the “kshetragnya”, the knower of the field. Both these terms are defined by the knowers of both the field and its knower, in other words, great seers and sages.
 
Why do we need to know such esoteric terms? Shri Krishna uses these terms to lay the groundwork for the next shloka, which is one of the most important shlokas in the Gita. He wants to give a foundation that we can use a spring board to leap into the next shloka.

Proktam

 adhyaatmajnyaanamnityatvam tattvajnyaanaarthadarshanam |

etajjnyaanamiti proktamajnyaanam yadatonyathaa || 11 ||
 
Steadfastness in the knowledge of the self, contemplation on the goal of the knowledge of reality. This has been spoken of as knowledge. That which is other than this is ignorance.
 
adhyaatmajnyaanam : knowledge of the self
nityatvam : steadfastness
tattvajnyaana : knowledge of reality
artha : goal
darshanam : contemplation
etat : all this
jnyaanam : is knowledge
iti : this
proktam : has been spoken
ajnyaanam : ignorance
yat : that which
ataha : of this
anyathaa : other than
 
Shri Krishna adds two final entries to the list of twenty attributes that help us reduce the importance we give to the kshetra or the field. “Adhyaatma” refers to the self, the “I” in us. “Jnyaanam” is knowledge, and “nityatvam” is constant dwelling in that knowledge. For instance, once we know that the sun is a star and that the earth revolves around it, we never forget it, even when we appreciate the beauty of a sunrise or a sunset. Similarly, we can mourn the loss of a loved one, without letting that incident obscure our knowledge that the human body is ephemeral.
 
“Tattva jnyaana artha” is the goal or the culmination of the knowledge of reality, which is moksha or liberation. We will constantly contemplate on the self only if we feel that liberation is worthwhile, that it is valuable. On the other hand, if we value material goals more than liberation, we will waver in our commitment to inquiring about the self. Therefore, if we are able to make liberation our end goal, we will easily practice all the other attributes that we have studied in the previous few shlokas.
 
Shri Krishna concludes this topic by asserting that what has been spoken of so far is the means of knowledge, it is jnyaanam. Anything that does not provide this means of knowledge is ignorance, it is ajnyaanam, it will only serve to further entangle us in the material world. For instance, if we practice arrogance instead of humility, that is out of ignorance. It will lead us away from the path of liberation. We are urged to lead an intelligent, ignorance-free life in the Gita, right from the beginning when Shri Krishna glorified buddhi yoga in the second chapter.
 
So then, if all this was the means of knowledge, what knowledge does it reveal to us? 

Avyabhicharini

 mayi chaananyayogena bhaktiravyabhichaarini |

viviktadeshasevitvamaratirjanasamsadi || 10 ||
 
Single-pointed devotion in me through unwavering yoga, going to solitary locations and disinterest in the assembly of people.
 
mayi : in me
cha : and
ananyayogena : single-pointed yoga
bhaktihi : devotion
avyabhichaarini : unwavering
viviktadesha : solitary locations
sevitvam : going to
aratihi : disinterest
janasamsadi : assembly of people
 
Shri Krishna adds three further attributes that help us reduce the impact of the field or the kshetra. He stresses upon the importance of single-pointed devotion by bringing up the word “vyabhichaari”. At one level it means wavering or unsteady, but at another level it refers to someone who is unfaithful to their spouse. True devotion to Ishvara has to be “avyabhichaari” or unwavering, where there is no “anya”, no other goal such as getting good marks in our exams, or generating extra profit in our business. We only ask such material goals when we doubt the omniscience, the all-knowing nature of Ishvara.
 
“Vivikta desha” refers to a location that is pure and conducive to meditation and contemplation. But this does not suggest retiring to a forest. It means finding a time and place everyday where we can be free of distractions such as cell phones, television and Internet. If we are constantly pulled into the world by such distractions, contemplation upon Ishvara becomes impossible. But if we spend ten to fifteen minutes without any distractions, and make it a habit, we will automatically begin the process of quietening our mind and contemplating upon Ishvara.
 
“Jana samsad” means assembly of people. And we all know that wherever two or three people meet without any agenda, there is going to be discussion about all the goings on in the world, or even gossip. This assembly of people forces one to join in the conversation and again get sucked into praakrita or material interests. Now “ratihi” means one who revels. So therefore, one who prefers not to indulge in such gossip is called “janasamsadi aratihi”. In fact, as our devotion towards Ishvara increases, interest for external stimuli, including meeting constantly, will slowly subside.
 
Shri Krishna adds two more attributes in the next shloka to conclude this topic.

Upapattishu

 asaktiranabhishvangaha putradaaragrihaadishu |

nityam cha samachittatvamishtaanishtopapattishu || 9 ||
 
Remaining unattached, without identification with one’s son, spouse, home and others, and constant equanimity of mind when favourable or unfavourable (situations) are attained.
 
asaktihi : non attachment
anabhishvangaha : lack of identification
putradaaragrihaadishu : in son, spouse, home and others
nityam : constantly
cha : and
samachittatvam : equanimity of mind
ishtaanishta : favourable or unfavourable
upapattishu : in attainment of
 
Shri Krishna adds three more qualities that help us reduce importance of the kshetra in this shloka. The first one is asaktihi, a detached attitude towards people, objects and situations. Aasakti is extreme attachment whereas asakti is lack of attachment. Only when we are away from our daily routine, perhaps on vacation or on a retreat, do we know our level of dependence, and even addiction, to objects, people and situations. Beginning from a cup of coffee in the morning to television in the evening, we rely on external factors to give us joy, and conversely, experience sorrow when they are not available for our enjoyment.
 
A particularly difficult type of attachment is the strong identification we have with our immediate family and home, which is why Shri Krishna has specifically called it out in this shloka. “Abhishvangaha” is the placement of our future comfort, joy and happiness in our spouse, our children and our home. It is the thought that “in my old age, I do not have to worry, my spouse, or my child will take care of everything, and I can retire in my house peacefully”. This kind of identification is one step worse than attachment, because we do not see any difference between us and our spouse, our children and our home. Any sorrow that affects our spouse becomes our own sorrow. We should of course partake in joy and sorrow with our family members, but only to the extent of our responsibilities. If we go overboard, we will not be able to negate this aspect of kshetra, and consequently, not be able to contemplate the eternal essence. “Anabhishvangaha” is one who can remain detached in this situation.
 
The third quality mentioned here is “samachittatvam”, maintaining equanity of mind in favourable or unfavourable situations. Shri Krishna has stressed this qualiti repeatedly in various contexts. Even in the very beginning, in the second chapter, he praised equanimity by saying “samatvam yoga ucchyate”. Now, he urges us to maintain this attitude at all times. This can only work if we figure out how to prevent our mind from labelling situations as favourable or unfavourable. One way of doing so is to submit all the results of actions to Ishvara as an offering, and accept any situation as a blessing from him. We can also train our mind through intense meditation to stop this sort of labelling.

1234

indriyaartheshu vairaagyamanahankaara eva cha |

janmamrityujaraavyaadhiduhkhadoshaanudarshanam || 8 ||

indriyaartheshu : sense objects
vairaagyam : dispassion
anahankaara : absence of ego
eva : also
cha : and
janmamrityujaraavyaadhi : birth, death, old age, disease
duhkhadoshaanudarshanam : constant perception of sorrow

Shri Krishna continues listing the attributes that help us reduce the importance of the kshetra or the field. Here he lists dispassion of sense objects, absence of ego and investigation into the modifications of the human body as three further attributes in addition to the nine mentioned in the previous shloka.

We have five sense organs that can contact the world and perceive objects. They have raaga (attraction), dvesha (hatred) or viraaga (indifference) towards objects. If we see a lump of clay, for example, we have neither attraction or hatred towards it. The mind is not disturbed when the senses remain free of the labelling of raaga or dvesha. When our senses develop indifference towards every object that they perceive, it is the state of vairagyam or dispassion towards sense objects. So, regardless of whether the object in question is in front of us or someone reminds us of that object, our mind remains unaffected by its presence.

 Previously, we came across the term “abhimaan” which meant a sense of mine-ness towards external attributes such as wealth, power, position and so on. “Ahankaara” in this context is a stronger form of abhimaan where we develop a sense of mine-ness towards our own body, mind and intellect. If one has pride about a gold medal in mathematics, that is abhimaaan. But if one is proud about one’s intelligence, that is ahankaara. Anahankaara is the absence of such pride, and it is born out of constant dispassion or vairagya towards the body and its temporary nature. Moreover, even a simple bit of contemplation will reveal that for the majority of the population, there is always someone who will eventually overtake us with a better body, mind and intellect.

 
 So far we came across pleasure derived out of sense objects, as well as pride in the functioning of the body, mind and intellect. Both these notions stem from the assumption that our body will remain healthy and fit eternally. But, even if we walk the corridor of any hospital for five minutes, we see the silliness in holding on to that assumption. “Dosha-anudarshanam” is the constant, repeated perception of sorrow in all of these states of the body, not just when we visit the hospital. Now, although we consider disease, old age and death as sorrowful, Shri Krishna adds birth to this list as well. It is full of suffering for both the child and the mother. In the Dasbodh of Swami Ramdas, as well as the Shiva Apraadha Stotram of Shankaraachaarya, there is an elaborate description of the painful process of birth.


 


 

Arjavam.

 amaanitvamadambhitvamahimsaa kshaantiraarjavam |

aachaaryopaasanam shaucham sthairyamaatmavinigrahaha || 7 ||
 
Humility, unpretentiousness, non-injury, forgiveness, straightforwardness, service of the teacher, purity, steadfastness, self control.
 
amaanitvam : humility
adambhitvam : unpreteniousness
ahimsaa : non-injury
kshaantihi : forgiveness
aarjavam : straightforwardness
aachaaryopaasanam : service of the teacher
shaucham : purity
sthairyam : steadfastness
aatmavinigrahaha : self control
 
Let us do a quick recap. Shri Krishna began this chapter with a brief explanation of what is the field or kshetra, and who is its knower or kshetragnya. He then asserted that there is only one knower of all the fields in the universe. After that, he categorized twenty four items that can be each considered as a field. From this shloka, Shri Krishna changes the topic from theoretical description to extremely practical techniques that help us bring this teaching into our daily lives. These techniques train us to spot the field or upaadhi that we are giving importance and subsequently reduce the level of importance we give to it. The less importance we give to any of these twenty four upaadhis, the closer we are to realizing our oneness with the eternal essence that is beyond any field or upaadhi.
 
“Maana” means overestimation of one’s own self-worth. This self-worth can be derived from health, wealth, power, beauty, control, position, any of these characteristics. Acknowledgement that we have one or more of these characteristics, a correct assessment of these characteristics is fine, but when pride or “abhimaan” derived from these characteristics makes us crave extra attention or put down someone else, it is to be avoided. “Amaanitvam” is an absence of pride about any of the above-mentioned characteristics. “Dambha” means pretentiousness or falsehood. In the case of abhimaana, we had some characteristic in us that made us puff up with pride. In dambha, we derive a false sense of pride where there is no positive trait to speak of whatsoever. It is completely hollow pride. We see examples in bollywood movies where the boy will rent or steal a fancy car in order to impress his girlfriend. If we have this trait in us, very few people will trust us to do any task well. It is easy to see through people who have dambha. So then, “adambhitvam” is utter absence of pretentiousness.
 
“Himsaa” means injury in a very broad sense of the word. There are five afflictions that are mentioned in the Yoga school of philosophy: ignorance, arrogance, desire, hatred and fear of death. Whenever we cause any of these afflictions or kleshas in any other person, we are injuring that person. When we do not cause any of these afflications, we demonstrate ahimsaa or non-injury. “Kshaantihi” is an attitude of forgiveness that comes out of extreme titkshaa which is forbearance and tolerance. If we do not have this quality, we will get angry, flare up and lose our equanimity at every little jab or insult that anyone throws at us. In the second chapter Shri Krishna had emphasized the quality of forbearance as a means to achieve equanimity as well. The attitude of forgiveness developed through forbearance is similar to that of a mother who forgives any mistake committed by her child.
 
“Aarjavam” refers to straightforwardness, an absence of crookedness in dealing with the world. It is derived from the root “riju” which is the root of the word “Arjuna” as well. This quality is reflected in us when our thoughts are aligned with our actions. Even children can see through someone who says one thing and does something else. “Aacharya” refers to someone who collects the essence of the scriptures, like a honeybee collects nectar from flowers. Giving respect to such a learned master is called “aacharya upaasanam”. By doing so, we acknowledge that we do not know everything, and that we are ready to follow the path laid out by the teacher, no matter how much it hurts our ego.
 
“Shaucham” is purity of the body and the mind. The ritual of pooja is emphasized in Indian children because in that short period of time, we learn to maintain a high degree of external purity. If we reflect on this as we get older, that notion of external purity slowly seeps into our mind, and encourages us to develop purity in thought as well. “Sthairyam” is the strength to remain firm in one’s convictions, to remain steadfast in what we do. If we decide to meditate for ten minutes daily but cannot even do so for a couple of days, we will not be able to tackle much more challenging aspects of our material and spiritual journeys. “Aatmaa vinigraha” is our ability to control our mind from its natural tendency to run after sense objects. The sense organs, which are under the control of the mind, have a natural tendency to go outwards. Through self control, we learn to turn them inward.
 
Shri Krishna covered nine qualities in tihs shloka. There are eleven more that are covered in the next few shlokas.

Word	Meaning	Reference
ārjavam	simplicity	BG 13.8-12
ārjavam	straightforwardness	BG 16.1-3
ārjavam	simplicity	BG 17.14
ārjavam	integrity	BG 18.42

Vuyyavulagu

 Yashoda entreats Krishna to dance for her. Please dance for me o Gopala.

Vuyya vulagu padaithunda mani vsyiraa

Voozhithotoozhi Pala aalinilai yadhanmael

..........Aaduga aadugavae.

Paalodu nei thayir onsaandhodu shanbagamum

Pangayam Nella karupooramum naari vara

Kolanarum pavala chendhuvar vaayinidai

Komalavelli multiple sila pallilaga

Neela nirathszhagaar aimpadaiyin naduvae

Nin Kani vaaysmudham it's murindhu vizha

Yaelumarai popular Aaduga Sangeeta

Yaezhulagum mudsiyssi Aaduga aadugavae.

To be continued.

Kshetra

chapter 13 of the Bhagavad Gita, Lord Krishna refers to the body as kshetra (field), said Valayapet Ramachariar in a discourse. Kshetragna is the one who understands the nature of this field. A person who knows that the body is not the atma is a kshetragna. He knows that he is the one who owns the body. When we say, “I am a man or a deva,” the ‘I’ is neither a deva nor a man. Deva or man are attributes of the body. The body is an attribute of the self (atma). ‘I’ is the knower and is the atma. ‘I’ is the owner of the body, and is therefore different from the body. If a man says, “I own this house,’ it is clear that he knows the difference between the possessor and that which is possessed. A person who confuses being a deva or a man as referring to his atma is ignorant.

If the body is seen as a field, then what grows on this field? Just as a variety of crops can be grown in a field, so can the body produce a variety of sins and punyas. Without a connection to the body, the atma will not commit sins or do any meritorious deeds. It will not experience pleasure or pain that come from these actions.

The moment we say that the kshetragna is the owner of the kshetra, it becomes clear that the two are different. Isn’t the owner different from the property? When we refer to a piece of “white cloth,” the whiteness is an attribute of the cloth. The cloth is different from the whiteness. The atma is the bhoktha, the one who experiences. The body that we possess is controlled by us, and is possessed by us. Likewise, the jivatmas are the body of the Lord, controlled and sustained by Him. The entire Universe of sentient and non-sentient beings is the body of the Lord and therefore, everything is controlled by Him

yama niyama

 Our daily choices create effects in the world that we may never know. This may be the most important reason for embarking on a path of awakening. When we are conscious of our motivations, we can choose wisely. When we choose wisely, our lives and the lives of those around us are more harmonious. We cannot know how many lives we nourish by living consciously. 

Just as we can see to the bottom of a lake when its water is still, when we quiet the mind we see the situations that arise in our lives with greater clarity and can make wiser choices.

The yamas are guidelines, a framework from which we can begin a process of inquiry. They are not commandments, nor are they intended to be followed mechanically. Practicing the yamas simply because they are written in the Yoga Sutra does not lead us to greater wisdom. Understanding of the yamas comes from considering them in the context of each situation that arises in our lives and being mindful of the consequences of our actions. 

As in all other practices, we will sometimes stumble or fall. Conscious reflection helps us to see where we might have altered our behavior. The yamas are like any other skill we want to develop: we must practice. Over time, with conscious practice, our understanding of the yamas becomes more refined.

When people embark upon a formal Buddhist practice, they begin by committing to follow the five ethical precepts outlined by the Buddha. In the same way, as we commit to practice yoga we can set the intention to let the yamas guide our life choices. Jack Kornfield describes the evolutionary process of practicing the precepts: “At first, precepts are a practice. Then they become a necessity, and finally they become a joy. When our heart is awakened, they spontaneously illuminate our way in the world. This is called Shining Virtue. The light around someone who speaks truth, who consistently acts with compassion for all, even in great difficulty, is visible to all around them.”

Intention is the impulse that precedes all action and colors everything we undertake. When we see our intentions clearly, we can more easily determine whether actions we are considering will bring happiness or harm.

the Golden Rule: “Do unto others as you would have them do unto you.” The yamas can be seen as specific guidelines that teach us how to practice this universal precept. When we are faced with a moral question in our lives, it can be helpful to consider the possible viewpoints of all beings involved. The next time you have a difficult decision to make that will affect someone else, put yourself in the other person’s place. When you reverse your perspective, note what you feel. What emotions arise? Can you accomplish what you want in a way that is sensitive to the needs of everyone? Changing your viewpoint can help you clarify a skillful course of action.

We are not alone in this world, and everything we do has an impact. Being aware of the yamas and solidifying our intention to practice from their foundation allows us to live wisely and compassionately. The fruit borne through actions rooted in the yamas is sweet, nourishing the earth and all its inhabitants.

When we cultivate the niyamas, we clear our environment as well as our bodies and minds of those qualities that create agitation, while we strengthen those qualities that uncover our essential quiet mind.

The second limb of Patanjali’s Yoga Sutra is niyama, five daily practices which taken together form a solid, fertile foundation in which to cultivate the settled mind. They are shaucha, purity; santosha, cultivation of contentment; tapas, simplicity, discipline, or enthusiasm; svadhyaya, self-study and the study of sacred literature; and Ishvara pranidhana, surrender to grace.

The niyamas are practices that help us clean and cultivate our physical, mental, and emotional palates. When we tend a garden by feeding and watering the plants we wish to cultivate, and weeding out those that compete for nutrients in the soil, our chosen plants grow strong and healthy. In the same way, when we cultivate the niyamas, we clear our environment as well as our bodies and minds of those qualities that create agitation, while we strengthen those qualities that uncover our essential quiet mind.

“Patanjali has offered us guidelines that will allow us to have enhanced emotional and mental well-being and a more fulfilling and meaningful life,” 

Much is contained within this ultimate guide to virtuous transformation, including the eightfold path of classical yoga (or ashtanga yoga), which suggests a program of ethical restraints or abstentions (yamas), lifestyle observances (niyamas), postures (asanas), breath control (pranayama), withdrawal of the senses (pratyahara), concentration (dharana), meditation (dhyana), and absorption into the Divine (samadhi). They are designed to lead you, step-by-step, toward everlasting contentment.

Patanjali doesn’t tell you how specifically to “do” the yama and niyama—that’s up to you. But if you align your life with them, they’ll lead you to your highest aspirations: peace, truth, abundance, harmonious relationships, contentment, purity, self-acceptance, love, and meaningful connection to the Divine—the essence of happiness. 

Rather than thinking of the yama and niyama as a mandatory “to-do list,” view them as invitations to act in ways that promote inner and outer peace and bliss. They also provide a mirror in which to study your practice and your Self. they represent the qualities of an integrated human being. You get there through practice, contemplation, meditation, and working to transform yourself. “The path of practice begins with understanding and refining the different dimensions of who you are, and it unfolds progressively, not all at once,” says Kraftsow. “The whole goal of yoga is Self-realization, which can also be called freedom.” The yama and niyama give you infinite opportunities to truly transform your life.