Tuesday, November 16, 2021

Elf

 Spring Breeze Surprise!


A window left open to catch warm Spring breeze

was discovered by Wee Folk, who entered with ease,

into small boy's bedroom and explored all around.

And one thing of interest was a jar that they found!

Inside, it held wonders for mischievous pair,

(green marbles) on which they could balance with flair

and ride 'cross the sill in true derring-do feats,

then, pivoting, make an impressive repeat!

Their hats were bright red and their clothes, leafy green.

Those red pointed hats were first things that were seen,

when boy opened door with a startled, "OH, MY!"

And he took in the whole scene in the blink of an eye!

And the two Elf-lings mouths made a pair of round "O"s!

And quick, out of the window, both Elf-lings did go!

But that glimpse of true magic left a memory treasure,

through decades recalled, with the greatest of pleasure!

When grown to adulthood, boy, true tale related,

in a wonderful book with art he created!

Thus, the magic he saw on his own window-sill

enchanted more children and I hope, ever will!

Donna L. Ferguson Dudley, copyright 2020 4/28/20

Charming art, by Asako  Eguchi


avatara

 The avatara rahasya, as explained in the Bhagavad Gita, shows that the main purposes of the Lord’s incarnations are to protect the good people from the atrocities of the evil and powerful, and to establish righteousness when it gets weakened in the course of time. The Devi Bhagavata Purana also features an interesting section on the avataras of the Lord in various yugas in general and on Krishna avatara in particular, during the interaction between Vyasa and Janamejaya, pointed out Sri K. Srinivasan in a discourse. What emerges is the understanding that none can truly fathom the infinite depth and magnitude of the Supreme Lord who leaves His divine abode and chooses to be born as human being and undergo the travails of ‘garba’ vasa.

Is He not the sole cause of Srishti, Stiti, Samhara, Tirodana and Anugraha? If Srishti is marvellous in all respects, Stiti, the way He works tirelessly to keep the Srishti running all the while with precision, is still more astonishing. At the time of Pralaya, the entire creation is kept within the Lord to be released with the same status in the next kalpa. Tirodana is His power to hide His Paratva which He exercises at His will, and Anugraha is His grace revealed and felt in subtle ways. His grace is born of His compassionate swabhava.

Krishna avatara is replete with the frequent interplay of all aspects of His Supreme nature. Yasodha, Nandagopa, Vidura, Bhishma, the Pandavas, and many others know Him to be the Lord incarnate, but this awareness is not continuous in them. He mingles with the simple folk in Gokula with extraordinary Saulabhya. He also expounds the highest philosophy in the battlefield. Duryodhana is shown to be fully confident about his massive army and is not worried about fighting against Krishna, for he does not know that he has to confront the highest power

Jnana of the tree.


Some times we come across such great wisdom its amazing it just needs a roving eye to catch them. May the tribe which brings such matters to common folks like us increase.

The Mahabharata begins with a group of sages meeting in Naimisaranya to perform a yaga, said Kidambi Narayanan in a discourse. The bard (Suta Pauranika) Ugrasrava also comes to the yaga. The sages pay their respects to him, and say to him, “You would have visited many places. Tell us some interesting stories.” Ugrasrava then begins to narrate the Mahabharata to them.

He says that Vyasa was the author of the epic. Vyasa worshipped Brahma, and told him about the Itihasa he was going to write. Brahma told Vyasa that he (Vyasa) had knowledge of dharma. Vyasa had jnana, and his work would be pleasing like the moon. And just as the moon gives light, and gets rid of darkness, so would the Mahabharata get rid of the darkness of ignorance and impart jnana to those who read it. Brahma said that the Mahabharata was like a tree. But what does this comparison of a literary work to a tree mean? Observe a tree. Old leaves turn yellow and all off, while new ones come up. Flowers appear and so do fruits, and in time, they too drop off. The tree is witness to all this. But it just goes on doing its duty, which is to sprout new leaves, bear flowers and fruits.

Likewise should we be in life. A lot happens in our lives, but we must not allow anything to affect us. If we allow ups and downs to affect us, our lives will be miserable. It is not easy, but this detachment is necessary for an individual. Such detached individuals sustain a family and thereby society itself. We must just go on doing our duty. This is what the Mahabharata shows us. This emphasis on duty is what makes it similar to a tree. If a tree adheres to its dharma, how much more should we as human beings keep to dharma? That is the lesson we draw from the Mahabharata.

 

The Fairy and the Toad


Beside the sparking burn that flowed,

where Fairies frolicked came a toad, 

who offered to wee Fairy Miss, 

a bouquet, full of scented bliss!

Within his eyes, love seemed at home.

And with bouquet, truth soon was known. 

'Tis courting, that he had in mind,

if Fairy Lass was so inclined!

That tiny Lass was quite surprised

by Toad's intention, realized.

And all the little Elven Lads

could not help think the idea bad!

"I'm sorry, Mr. Toad", she trilled,

"I'm sure, that you hold much appeal

for Lady Toads, who're sure to find

you suitor of most handsome kind!

Your friend, indeed, I'd love to be",

(and she accepted happily,

the posy from the love-struck swain).

"But simply friends, we must remain!

You are earth bound; we're not the same.

And, ever, the sky calls my name!

Sadly, it just won't do, I fear.

Mr. Toad, we're just too different, Dear!"

At that, the toad was so cast down!

(That happy smile became a frown.)

And croaking,  he sought to explain

that "Mr. Toad" was not his name!

"A wicked spell was put on me!

And in this form I'm caught, you see.

The only cure is one sweet kiss

from you, sweet little Fairy Miss!

The spell will not let me proclaim

the truth denied me, (my own name)!"

On hearing this, her heart was torn

and looking at his face, forlorn, 

she generously, with light grace,

stepped up and kissed his homely face.

And right before her eyes, he changed

to Fairy Prince, quite rearranged!

And joy rang out across the land!

Lost Prince was found! Isn't that grand?!

I guess that it just goes to show

appearances can fool, you know!

But kindness, mercy, gentleness,

combined in one sweet little kiss

led on to happiness, e'er since,

for Fairy Princess and her Prince! 

                Donna L. Ferguson Dudley, copyright 2019 1/23/19

Margaret W. Tarrant, "The Tale of a Toad"



Monday, November 15, 2021

T i r u m a l

 Of the many Divya Desams that Azhwars have sung about, Tiruvengadam, also known as Tirumalai, is very dear to most of them. Among the Azhwars, the Mudal Azhwars, comprising Poigai, Bhootha and Pey Azhwars, have conveyed their experience of the deity along with the descriptions of the natural beauty of the hills in many of their hymns, pointed out Sri A. K. Sundarrajan in a discourse. They affirm with great faith that a visit to Tirumalai to seek His grace is sure to be most beneficial.

The lord at Tirumalai is worshipped not only by the people of this earth but by the nityasuris of vaikunta and other celestial beings said poigai always. He described the many waterfalls, the animals, birds, plants trees and other residents of the hill the kuravars etc. The sacred shrine has the power to rid the sins of all the people.


Having authored 10 books on various facets of Tirumala and the glory of Lord Sri Venkateswara, city-based scholar K.V. Raghavacharya is considered an authority on anything pertaining to the hill shrine and its centuries-old history. His books — ‘Kshetra Vaibhavam’, its English equivalent, ‘The glory of Venkatadri’; ‘Venkateswara Vaibhavam’, its translated version, ‘The splendour of Venkateswara’; ‘Theertha Vaibhavam’, ‘Brahmotsava Vaibhavam’, ‘Venkateswara Suprabhata Vyakhyanam’, and ‘Venkateswara Ashtothara Sathanamavali Vyakhyanam’ (both commentaries) — have been published by the Tirumala Tirupati Devasthanams (TTD) and Sri Venkateswara Vedic University.

Awaiting print

Two other books — ‘Praacheenandhra Sahityamlo Venkateswarudu’ and ‘Naveenandhra Sahityamlo Venkateswarudu’ — are awaiting print. Mr. Raghavacharya, who will be turning 80 in a few months, has done painstaking research to bring out these titles. He has written 10,000 pages of manuscripts by referring hundreds of books.


Information on Lord Venkateswara is available in bits and pieces everywhere, but he has carefully gathered them from the Puranas, palm leaf manuscripts, government gazette, and British regime’s Bruce Code, to name a few.

After serving as Telugu lecturer for three decades at Sri Venkateswara College of Music and Dance, he joined the TTD’s Sri Venkateswara Sahitya Project in 2006, which later metamorphosed into Sri Venkateswara Sahitya Sarvaswamu (Encyclopaedia of Venkateswara literature).

The project picked up pace after it was shifted from the TTD’s Coordinator of Publications to SV Vedic University.

‘Venkatachala Mahatyam’

All his books are taken from ‘Venkatachala Mahatyam’, which is a compilation of Lord Venkateswara-related anecdotes and tales culled from the 12 Puranas.

“Venkatachala Mahatyam was first brought out in the year 1885 A.D. by Mahant Bhagawandas, the erstwhile custodian of the Tirumala temple. While the original work is preserved at Adyar library in Chennai, I have a copy with me,” Mr. Raghavacharya told The Hindu , brimming with pride. He is currently busy writing ‘Sri Ramanuja Charitra’ on the 120-year-old life history of Vaishnavite savant, who preached and practised unity by looking beyond castes.

The 300-page work is expected to be published during the saint’s millennial celebration in 2017.

Raghavacharya, who has 10 titles to his credit, is busy penning ‘Sri Ramanuja Charitra.

Sunday, November 14, 2021

Tulasi vivaha.

 15.11.2021 is the Tulasi Vivaha day. 

A Hindu festival in which a ceremonial marriage of the Tulsi Holy Basil with god shaligram  or a branch of amala tree.

(personifications of Vishnu) is held. The Tulsi wedding signifies the end of the monsoon and the beginning of the wedding season in hinduism.

The ceremonial festival is performed anytime between prabhodhini ekadashi (the eleventh or twelfth lunar day of the bright fortnight of the hindu month of karthik) and  karthik poornima(the full moon of the month). The day varies regionally.

Tulsi is venerated as a goddess in Hinduism and is sometimes considered as a wife of Vishnu, with the epithet“Vishnupriya”, “the beloved of Vishnu”. The legend behind Tulsi Vivah and its rites are told in the scripture, Padma Puran.

According to hindu scripture, the Tulsi plant was a woman named “Vrinda” (Brinda; a synonym of Tulsi).She was married to the asura king Jalandhar, who due to her piety and devotion to Vishnu, became invincible. Even Devtas could not defeat Jalandhar, so they requested Vishnu - the preserver in the Trinity - to find a solution. When leaving for war Vrinda promised Jalandhar for doing Sankalpa for his victory till he returns but Lord Vishnu disguised himself as Jalandhar and she saw him, she left her Sankalpa and touched his feet.

With her Sankalpa destroyed, Jalandhar lost his power and was killed by Shiva and his head fell in Vrinda's palace.

Seeing this she realized it was not her husband but Lord Vishnu.

Vrinda cursed Lord Vishnu to becomeshaligram and to be separated from his wife, Lakshmi. This was later fulfilled when he was transformed into the black shaligram stone (actually a fossil), and in his Rama avatar, was separated from his wife Sita, who was kidnapped by the asura king Ravana. Vrinda then drowned herself in the ocean, and the gods (or Vishnu himself) transferred her soul to a plant, which was henceforth called Tulsi.

As per a blessing by Vishnu to marry Vrinda in her next birth, Vishnu – in form of Shaligram - married Tulsi on Prabodhini Ekadashi. To commemorate this event, the ceremony of Tulsi Vivah is performed.

The marriage of Tulsi with Vishnu/Krishna resembles the traditional Hindu wedding. The marriage ceremony is conducted at homes and at temples where a fast is observed on the Tulsi Vivah day until evening when the ceremony begins. A mandap (marriage booth) is built around the courtyard of the house where the Tulsi plant is usually planted in centre of the courtyard in a brick plaster called the Tulsi vridavana. It is believed that the soul of Vrinda resides in the plant at night and leaves in the morning. The bride Tulsi is clothed with a Sari and ornaments including earrings and necklaces. A human paper face with a bindi and nose-ring may be attached to Tulsi. The groom is a brass image or picture of Vishnu or Krishna or sometimes Balarama or more frequently the Shaligram stone - the symbol of Vishnu. The image is clothed in a dothi. Both Vishnu and Tulsi are bathed and decorated with flowers and garlands before the wedding. The couple is linked with a cotton thread (mala) in the ceremony.

At Prabhu Dham  the festival is collectively celebrated by whole village which makes it a significant point of attraction. Here it is celebrated as three day festival in the Hindi month of karthik from Ekadashi to Trayodashi. The festival is started with the vedic chanting of Ramacharitra manas or Ramayana by the villagers itself. The second day is celebrated as Sobha Yatra which is of significant importance in which the special prasad is Pongal and the third day is celebrated as Tilakotsav and Vivahotsav of Lord Vishnu and Devi Brinda. The villagers prepare 56 types of prasad known as Chapan Bhog and distributed to all. All caste takes participation in this village accordingly. Devotees including saints and mahants all over from Bihar visit this place to celebrate this festive occasion.

In Maharashtra, an important ritual in the ceremony is when the white cloth is held between the bride and the groom and the priest recites the Mangal Ashtaka mantras. These mantras formally complete the wedding. Rice mixed with vermilion is showered by the attendees on Tulsi and Vishnu at the end of the recitation of the mantras with the word "Savadhan" (literally "be careful" implying "You are united now". The white curtain is also removed. The attendees clap signifying approval to the wedding. Vishnu is offered sandalwood-paste, men's clothing and the sacred thread. The bride is offered saris, turmeric, vermilion and a wedding necklace called Mangal-sutra, worn by married women. Sweets and food cooked for an actual wedding are cooked for Tulsi Vivah too. This ceremony is mostly performed by women. The prasad of sugar-cane, coconut chips, fruits and groundnut is distributed to devotees.

The expenses of the wedding are usually borne by a daughter-less couple, who act as the parents of Tulsi in the ritual wedding. The giving away of the daughter Tulsi (kanyadaan) to Krishna is considered meritorious to the couple. The bridal offerings to Tulsi are given to a brahmin priest or female ascetics after the ceremony

In two Rama temples in surashtra, the ceremony is more elaborate. An invitation card is sent to the groom's temple by the bride's temple. On Prabodhini Ekadashi, a barat bridal procession of Lalji - an image of Vishnu - sets off to the bride's temple. Lalji is placed in a palanquin and accompanied by singing and dancing devotees. The barat is welcomed on the outskirts of Tulsi's village and the ceremonial marriage is carried at the temple. At the bride's side, Tulsi is planted in an earthen pot for the ceremony. People desirous of children perform Kanyadaan from Tulsi's side acting as her parents. bhajans are sung throughout the night and in the morning the barat of Lalji returns to their village with Tulsi.


 Guruvayoor is one of the holiest shrines that lies nestled in the lush green territories of Kerala. People throng in large numbers to have a darshan of a dimunitive statue of lord Krishna, bedecked with jewels and with a sweet smile on his face, showering his grace on every devotee who visits the temple. Of the various sevas and offerings made to Sri Guruvayoorappan, none is as famous or so widely spoken about as the Tulabharam. In this divine offering, the person who has made the vow sits on the pan of  a large weighing scale (Tula) and is weighed against a particular item of choice like paddy, sugar, bananas etc. The person then gives the item equivalent to his weight to the temple for use in the worship of the lord. Some years back, the owner of Shanthi Constructions offered Tulabharam in gold. About 75 kg of gold ingots were weighed against him and then dedicated to the lord.  This act of seva has its roots in the Dwapara Yuga during the lifetime of Lord Krishna himself. Praised as a spectacular Krishna leela teaching people about the power of devotion and love, the story is an interesting read. 

The palace of Dwaraka ever twinkled with the presence of Krishna’s many wives. Rukmini, Sathyabama, Jambhavathi and all the others went about their usual chores serving Krishna and all the others of the extended Yadava clan. With the blessings of the goddess of wealth, the treasuries of Dwaraka always overflowed with jewels and precious stones. Sathyabama was the beautiful daughter of Satrajith, the owner of the sacred Syamantaka jewel. She was haughty and proud of her royal lineage and good looks. She prided herself on her pure love for Krishna and yet she was jealous of Rukmini, the goddess of wealth incarnate. Rukmini on the other hand, being the first queen of Dwaraka was a very humble lady and a pious wife. She let nothing come in the way of her devotion to Krishna and served him with whole hearted love and devotion.

One day, the divine sage Narada, the creator of mischief, came to Dwaraka to offer his salutations to Sri Krishna. In the courtyard he met Satyabhama, beautifying herself with some flowers on her tresses. He walked up to her and with a voice of absolute innocence asked her, “Rani Satyabhama, dont doubt my intentions, but is it my old age or is it really true that Krishna loves Rukmini more than you?” Sathyabhama was thoroughly shaken and stood still, gaping at Narada.”You are far more beautiful and charming than her. You are the younger queen. Dont you think you deserve more attention?”, prodded Narada again. Pulling herself together, Satyabhama looked inquisitively at Narada, “Tell me divine sage, what should I do to gain his undivided attention? You are my only hope now”, she pleaded to him.

Narada, ever eager to cause confusion told, “That is my whole point of visit, mother. I have a first-class plan all hatched up to bring Krishna back to you.” Satyabhama’s eyes were twinkling and she listened to Narada with rapt attention.” You will now make a vow, that you will hand over Krishna to me as a slave. Then to keep the sanctity of the vow but also to retain Krishna to yourself, I will allow you to trade him in for an equivalent weight of your riches. Seeing that you are willing to trade in your wealth for him, Krishna will admire you for your sacrifice and will keep you close to him. The only hitch is that I do not know if your wealth will suffice to balance out Krishna’s weight”, Narada asked sceptically. Proud as ever, Satyabhama flared up, “I am the daughter of Satrajith. My wealth is limitless. I am sure that I have enough to balance Krishna. We will carry on with this plan of yours.”  And that,was exactly what Narada wanted.

Satyabhama rushed to Krishna and hurriedly told him about her unfortunate vow to Narada. Krishna patiently listened to her and very meekly nodded his head. Satyabhama then commanded one of the servants to bring out the large scales used to weigh grains and groceries. She also sent the Caretaker of the Coffers to bring out all her jewels and gold to the grand court room. And gently leading Krishna, she went to the Courtroom. All the ministers stared at the scales that had been placed at the center of the court. Their mouths further fell when they saw box after box of gold being carried inside. Krishna was silent throughout the entire time. So great was the uproar of surprise at the court that Krishna’s other queens too hurried from their Anthapuram to the main court.

Amidst all the courtiers and with Krishna himself as the witness, Satyabhama gave away Krishna in dhaana to Narada. The other wives of Krishna were shocked at this, but being ever dutiful, they did not speak out in front of the assembled court. Narada then gave her the option of taking back Krishna but instead presenting him with an equivalent weight of riches. Amidst loud sighs of relief, Satyabhama agreed to it. She then placed Krishna on one plate of the Scales and with a smirk on her face started piling up the gold, jewels and gemstones on the other plate. She kept adding more and more of her wealth, but the pan with Krishna did not even budge. To top it all Narada kept giving her ominous warnings, “Remember devi, if you fail to supply me with sufficient wealth, Krishna will forever be a slave to me. I can even bid him out to anyone I want.” Satyabhama freaked out and swallowing her pride, begged the other wives of Krishna to give her their jewels so thet they could retain Krishna. Out of their devotion to their lord,, the wives removed every gold ornament on their body until they were wearing only the Mangalsutra. But the scale showed no signs of motion. 

Krishna, always the sly cowherd, “Look Satyabhama, because of your stupid vow, I have to be a slave to this rishi. Oh how I hate this”, he complained. Satyabhama was at a loss for words when Krishna continued, “Why dont you ask Rukmini. She must be able to get us out of this predicament”, he suggested coyly. Satyabhama was in such a state that all her ill will towards Rukmini flew out of the window. Rushing to Rukmini’s private chambers she poured out the dire state of matters. Rukmini, ever calm, didnt panic and came along with Satyabhama. On the way she passed the sacred Tulasi Maadam and plucking a single leaf of Tulasi [Sacred Basil], she continued her way to the hall. She very quietly walked towards the balance and praying to Krishna, placed the single tulasi leaf on all the piled up wealth. Lo and Behold! The pan containing Krishna flew up and remained underbalanced. Shocked at this, Satyabhama looked to Krishna for explanation. “Try removing your riches, Bhama,” Krishna told her, all smiles.

With a very sceptical expression on her face she removed all her riches until nothing but the single tulasi leaf sat on the pan. And yet, it weighed more than Krishna. She was stunned and humbled. Krishna jumped down from his high hanging pan and came to her, “Bhama, you gave all your riches to me, but there was no devotion in that offering. Just the feeling of possessiveness. When you made your offerings with such a thought in your mind, they lost their value and became mundane things. On the other hand Rukmini offered just a single tulasi leaf. But her intentions were noble. She made the offering with utmost love and devotion towards me. And that single leaf was sufficient to please me beyond expectations. Remember it is not the offering that matters, but the love and devotion with which you do it, that does.” Then leaving Satyabhama standing stunned in the court, Krishna returned to his chambers with hss other wives. Turning to Narada, her eyes now shining bright with tears, Bhama said, “Devarishi, thank you for teaching me this hard learnt lesson today. I will never ever underestimate the power of devotion and love towards the lord.” Narada nodded and with his characteristic Narayana-Narayana, he was gone.

And thus ends the leela of Bhama’s lesson and thus begins the new custom of offering Tulabharam to the Lord in his temples. But let us all remember, that it is not so much as the value of the offerings that matter, as the love with which you offer it to the god almighty. After all, Love ‘IS’ God.

 

18/14_16

adhiṣhṭhānaṁ tathā kartā karaṇaṁ cha pṛithag-vidham
vividhāśh cha pṛithak cheṣhṭā daivaṁ chaivātra pañchamam

The body, the doer, the various senses, the many kinds of efforts, and Divine Providence—these are the five factors of action.

In this verse, adhiṣhṭhānam means “place of residence,” and refers to the body, since karmas can only be performed when the soul is situated in the body. Kartā means “the doer,” and refers to the soul. Although the soul itself does not perform actions, it inspires the body-mind-intellect mechanism with the life force to act. Further, it identifies with their actions, due to the influence of the ego. Therefore, it is responsible for the actions performed by the body, and it is called both the knower and the doer. The Praśhna Upaniṣhad states: eṣha hi draṣhṭā spraṣhṭā śhrotā ghrātā rasayitā mantā boddhā kartā vijñānātmā puruṣhaḥ sa pare ’kṣhara ātmani saṁpratiṣhṭhate (4.9)[v3] “It is the soul that sees, touches, hears, feels, tastes, thinks, and comprehends. Thus, the soul is to be considered both—the knower and the doer of actions.” The Brahma Sūtra states: kartā śhāstrārthavattvāt (2.3.33)[v5] “The soul is the doer of actions, and this is confirmed by the scriptures.” From the above quotations, it is clear that the soul is also a factor in accomplishing actions.

The senses are instruments used for performing actions. Without the senses, the soul could not have experienced the sensations of taste, touch, sight, smell, or sound. There are also the five working senses—hands, legs, voice, genitals, and anus. It is with their help that the soul accomplishes various kinds of work. Thus, the senses are also listed as factors in accomplishing actions.

Despite all the instruments of action, if one does not put in effort, nothing is ever done. In fact, effort is so important that Chanakya Pandit states in his Neeti Sūtras: utsāhavatāṁ śhatravopi vaśhībhavanti [v6] “With sufficient effort, even poor destiny can be transformed into good fortune.” Nirutvāhād daivaṁ patita [v7] “Without proper effort, even good destiny can be converted into misfortune.” Therefore, cheṣhṭhā (effort) is another ingredient of action.


God is seated within the body of the living being as the witness. Based upon their past karmas, he also bestows different abilities to different people to perform actions. One may call this Divine Providence. For example, some people possess the acumen for earning huge amounts of wealth. Their acquaintances become astonished by their brilliant states: kartā śhāstrārthavattvāt (2.3.33)[v5] “The soul is the doer of actions, and this is confirmed by the scriptures.” From the above quotations, it is clear that the soul is also a factor in accomplishing actions.

śharīra-vāṅ-manobhir yat karma prārabhate naraḥ
nyāyyaṁ vā viparītaṁ vā pañchaite tasya hetavaḥ
tatraivaṁ sati kartāram ātmānaṁ kevalaṁ tu yaḥ
paśhyaty akṛita-buddhitvān na sa paśhyati durmatiḥ

These five are the contributory factors for whatever action is performed, whether proper or improper, with body, speech, or mind. Those who do not understand this regard the soul as the only doer. With their impure intellects they cannot see things as they are.

The three kinds of actions are—kāyik (those performed with the body), vāchik (those performed by speech), and mānasik (those performed by the mind). In each of these categories, whether we do virtuous or sinful acts, the five causes mentioned in the previous verse are responsible. Due to the ego, we think of ourselves as the doers of our actions. “I achieved this.” “I accomplished that.” “I will do this.” These are statements we make under the illusion of being the doer. Shree Krishna’s purpose in revealing this knowledge is to annihilate the soul’s pride of doership. Thus, he states that those who see the soul only as the contributory factor for action do not see things as they truly are. If the soul were not granted a body by God, it could not have done anything at all. Further, if the body were not energized by God, it could have still done nothing. The Kenopaniṣhad states:

yadvāchānabhyuditaṁ yena vāgabhyudyate (1.4)[v8]

“Brahman cannot be described by the voice. By its inspiration, the voice gets the power to speak.”

yanmanasā na manute yenāhurmano matam 

Brahman cannot be understood by the mind and intellect. By its power, the mind and intellect work.”

yachchakṣhuṣhā na paśhyati yena chakṣhūṁṣhi paśhyati (1.6)[v10]

Brahman cannot be seen with the eyes. By its inspiration, the eyes see.”

yachchhrotreṇa na śhṛiṇoti yena śhrotramidaṁ śhrutam (1.7)[v11]

“Brahman cannot be heard with the ears. By its power, the ears hear.”

yat prāṇena na prāṇiti yena prāṇaḥ praṇīyate (1.8)[v12]

Brahman cannot be energized by the life airs. By its inspiration, the life airs function.”

This does not mean that the soul has no role in performing karmas. It is like the driver in the car, who controls the steering wheel of the car and decides where to turn it and at what speed to drive. Similarly, the soul too governs the actions of the body, mind, and intellect, but it should not claim credit for any action(s) for itself. If we see ourselves to be the sole cause of action, then we want to be the enjoyers of our actions as well. But when we free ourselves from the pride of doership and ascribe the credit of our efforts to the grace of God and the tools provided by him, then we also realize that we are not the enjoyers of our actions and all actions are meant for his pleasure. As explained in the next verse, this understanding helps us to dedicate to him every act of sacrifice, charity, and penance, and perform these with devotion.