Krishna the Musician in Mother Nature.
Note the subtle transformation in the face and limbs in the image. This Avatar has been thru deep inner spiritual transformation. Note the splendid and beautiful jewellery worn - the beauty and value of Presence.
Photo from bhagwanbhajan.com
Photo from bhagwanbhajan.com
Bhagavad Gita,
a New Translation
Krishna addressing Arjun in the Bhagavad Gita
Table of Contents.
G 1. Introduction to the Bhagavad Gita.
G 1 a. Correct Pronunciation of Sanskrit.
G 2. I Offer a New Translation of the Bhagavad Gita.
G 3. Chapters 2, 3 & 4.
G 6. Bhagavad Gita Chap 6 on Meditation.
G 9 a. Bhagavad Gita Chapter 9 on Deity.
G 9 b. Discussion of Chapter 9.
G 9 c. An Offering to Deity.
G 12 a. Bhagavad Gita Chap 12 on Devotion.
G 12 b. samah = equipoise or equanimity.
G 11. Shanti = peace.
G 13. Bhagavad Gita Chap 13 on Managing Mind and Body.
G 14. Bhagavad Gita Chap 14 on 3 Guṇa.
G 1 a. Correct Pronunciation of Sanskrit.
G 2. I Offer a New Translation of the Bhagavad Gita.
G 3. Chapters 2, 3 & 4.
G 6. Bhagavad Gita Chap 6 on Meditation.
G 9 a. Bhagavad Gita Chapter 9 on Deity.
G 9 b. Discussion of Chapter 9.
G 9 c. An Offering to Deity.
G 12 a. Bhagavad Gita Chap 12 on Devotion.
G 12 b. samah = equipoise or equanimity.
G 11. Shanti = peace.
G 13. Bhagavad Gita Chap 13 on Managing Mind and Body.
G 14. Bhagavad Gita Chap 14 on 3 Guṇa.
Dear Reader.
These scriptural quotes are quite dense,
and prolonged reflection is often recommended on just one verse or section at a time.
So please do not be tempted to read non-stop through chapters like this.
Be compassionate, and allow yourself to pause often, to reflect and absorb.
Perhaps only one section is sufficient for any one reading.
Best wishes from Mike B.
Translation Note. A bar above or dot below a letter is important, for it reveals proper pronunciation of sacred language. Please read my page on ‘Pronouncing Sanskrit.”
G 1. Introduction to the Bhagavad Gita.
The Bhagavad Gita = bhagavād gītā or the Divine Song is one of the most popular Hindu scriptures. It is a discourse by Krishna = kŗṣṇa, although the author of the Bhagavad Gita is not certain, most likely the sage Vyasa, some 2800 years ago. So the Bhagavad Gita precedes Buddha, Christ and Patanjali, yet it is younger than the Upanishads and the Rig Veda. The Bhagavad Gita is included in the much larger Maha-Bharata = the great epic or history of Bharat = India.
Krishna is an Avatar : he is Deity in human form. Krishna is a most common Name for Deity in India and our Kirtan songs. There are many devotees of Krishna and many temples devoted to these in India.
The Bhagavad Gita is a comprehensive and systematic exposition of spiritual practice, from mid chapter 2 onwards. So it is worthy of attention for those interested in training the mind for the Way of Being at Peace. The spiritual insights and wisdom it expresses are quite remarkable. It’s language is concise and clear, and composed as a poem or song, and beautiful to recite (when we know how IAST is pronounced.) Each word is carefully chosen, and often uses words somewhat differently to normal use, to provide a new perspective on life.
It is naturally in Sanskrit, as is much of the Wisdom of the East. There are about a hundred different translations into English. The most widely printed version was probably “The Bhagavad Gita as it Is”, by Bhaktivedanta Prabhupada, 1967, the Founder of the Hare Krishna sect, due to the keenness of his devotees to circulate it. He originally presented it in five levels of translation -
- In Devanagari, the alphabet or script used in India,
- Transliteration into our Western alphabet, using a phonetic spelling with superscripts and subscripts (diacritics) to indicate pronunciation, called IAST
- Word-for-word translation into English,
- Translation into proper English sentences, and finally
- discussion, often lengthy, of the meaning of each of the 700 verses, in context of Hindu philosophy.
This is now available free online at - https://www.vedabase.com/en/bg
G 2. I Offer a New Translation of Parts of the Bhagavad Gita.
I am much indebted to Swami Mukundananda for his translation of the Bhagavad Gita, on www.holy-bhagavad-gita.org It is on these same 5 levels of translation too. Mukundananda toured USA in 2019 to teach his Yoga.
When I thanked Swami Mukundananda for his work on the Bhagavad Gita, he replied thus –
Dear Mike,
Namaste! Thank you for sharing the inspiration you have received from the Holy Bhagavad Gita website.
It gives great pleasure to know about the wonderful work you are doing in guiding people forward along the spiritual path. May Lord Krishna bless you with further success.
In service,
Swami Mukundananda
Capable scholars like Mukundananda and Prabhupada left India to teach their religion in the West, and English is not their first language. They probably had quite different experience of life and spiritual practice. So their choice of words might not reflect what we have experienced. It can be helpful to modify their translation to better reflect our experience of life and spiritual practice or personal growth. These word-for-word translations are quite useful for this. We can pull apart the translation and choose other words instead. Too often people have been put off a good piece of scripture because the translation did not “work” for them.
So I offer a new translation of the ancient Bhagavad Gita. Certain passages appealed to me in my initial reading of the Gita in English in 2021, and for these I gave close attention to the Sanskrit. Unfortunately, I have not had time to fully explore the Gita, and what I offer here is only a small selection of its wisdom. When I have worked on mantra-translate since 2021, I focussed on other scriptures, not the Gita.
Much of the Bhagavad Gita seems to express God worship, especially chapters 9 and 12, yet the Gita need not be interpreted as such (see section G 9 b)
G 3. Chapters 2, 3 & 4.
My treatise on Spiritual Practice includes material from several chapters of the Bhagavad Gita
For chapter 2, see section D 5, in Self Realisation
For chapter 3, see section I 8, in Desire
and section J 2, in Karma
For chapter 4, see section J 5, in Karma
G 6. Bhagavad Gita Chapter 6 : Verses on Meditation.
Chapter 6 of the Bhagavad Gita is entitled “Dhyān Yoga” or the Yoga of meditation. However, dhyān is better understood to mean meditative absorption, where the mind is still, not wandering in thought, clear, bright, focussed, and very happy to be like this. (dhyān in Sanskrit = jhāna in Pali.) So dhyān is really the result of meditation training. For dhyān cannot be achieved by a mere act of will. It is the result of years of daily meditation training. It will arise when the necessary conditions are sufficiently cultivated.
I teach meditation training as an essential component of the Way to be Free, and the Way of Being Free, in daily life. Similarly, all our Kirtan musicians present Kirtan as a special kind of meditation, as music meditation. Thus Chapter 6 of the Bhagavad Gita is worthy of our attention. I adapted and selected from the translation of www.holy-bhagavad-gita.org by Swami Mukundananda.
It is part of religious scripture, and thus the work of scholars. Chapter 6 does not give step-by-step instructions on how to meditate. It is not a meditation manual, but rather an essential complement to a meditation manual. So I include my 10 session Course in meditation on this website.
BG 6. 10 advises us to practice meditation in seclusion (rahasi), and train our mind. This is best understood to mean training the mind to let go of thinking or chitta.
Seclusion means being away from busy-ness. This could be a room to yourself, or with a friend that wishes to meditate with you. But this space needs to be secluded from intelligible conversation, which will disrupt your meditation. Even a crowded train or bus can be suitable at times, and you may notice some passengers with eyes closed, to help focus the mind.
For the trained mind is like a friend, and the untrained mind can be like an enemy (BG 6. 6). The trained mind or jita-ātmana is peaceful (BG 6. 7).
BG 6. 9 : Let your thinking about people unfriendly, friendly or neutral, about sinners or righteous, and about the envious; let such thinking (buddhiḥ) be undisturbed or sama-buddhiḥ. sama literally means level or even, so sama-buddhiḥ means equanimous, or level-headed-ness.
BG 6. 8. Have insightful knowledge or vijñāna. Be content (praśāntasya) in your higher self or tṛipta ātmā. Be untroubled , and properly direct the sense impressions or indriya. Be untroubled (samāhitaḥ) by heat and cold, praise and blame, pleasure and pain (BG 6. 7)
BG 6. 5 : Rise up to your higher self thru your higher self (ātman-ātmānaṁ). Don’t degrade your higher self.
BG 6. 14 – 22 are better examined on a word by word basis, so I present them in four line translation.
BG 6. 14
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: |
मन: संयम्य मच्चित्तो युक्त आसीत मत्पर: || 14||
praśānta ātmā vigata-bhīr brahma-cāri vrate
serene mind untroubled brahmachariya committed
Be committed to brahmachariya, which is conduct (cāri) guided by Presence (brahma). Allow your mind to be untroubled and serene.
sthitaḥ manaḥ sanyamya chitto
establish mind discipline thinking
yukta āsīta mat paraḥ
yoked to spiritual Qualities fully developed
Establish your mind so your thinking is disciplined, and yoked to fully developed spiritual Qualities.
BG 6. 15.
युञ्जन्नेवं सदात्मानं योगी नियतमानस: |
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति || 15||
yogī niyata mānasaḥ yuñjann ātmānaṁ
yogi train mind engage with higher self
Let the yogi train the mind, and engage it with the higher self,
mat sansthām adhigachchhati
be Present abide in rise up to
śantiṁ nirvāṇa paramāṁ
peace nirvana highest
Be Present, move towards and abide in nirvana, which is the highest peace.
BG 6. 18
यदा विनियतं चित्तमात्मन्येवावतिष्ठते |
नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा || 18||
viniyataṁ chittam ātman evā vatiṣhṭhate
direct thinking higher self sure remain
Direct your thinking towards your higher self, and be sure to stay there.
niḥspṛihaḥ sarva kāmebhyo yukta
free from all desire in Yoga
Let go of all wanting and be in perfect Yoga.
BG 6. 19
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता |
योगिनो यतचित्तस्य युञ्जतो योगमात्मन: || 19||
yogino yuñjato yogam
Yogi practice of Yoga
yata chittasya ātmanaḥ
disciplined thinking on higher self
As a yogi, let your yoga practice be the disciplining of your thinking and focus on your higher self.
yathā dīpo nivāta-stho na iṅgate
as lamp windless not flicker
Be like a lamp that does not flicker in a windless place.
BG 6. 20
यत्रोपरमते चित्तं निरुद्धं योगसेवया |
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति || 20||
uparamate chittaṁ niruddhaṁ yoga sevayā
rejoice thinking restrained yoga practice
Enjoy the practice of Yoga that restrains the thinking.
ātmanā ātmānaṁ paśhyann
thru the higher behold,
higher self self know
ātmani tuṣhyati
higher self content
Be satisfied with the higher self (ātmani), and know (behold) the higher self (ātmānaṁ) through the higher self (ātmanā).
BG 6. 21.
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् |
वेत्ति यत्र न चैवायं स्थितश्चलति तत्वत: || 21||
buddhi grāhyam sukham ātyantikaṁ at-īndriyam
mind possess happiness liberating beyond
sense impressions
Allow your mind to possess enlightened happiness beyond taste and touch, and the screen.
vetti sthitaśh na chalati tattva-taḥ
know be situated not deviate from eternal Truth
Know and be situated in true Dharma, and do not deviate from it.
BG 6. 22
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: |
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते || 22||
labdhvā manyate na adhikam tataḥ
having consider not greater than that
gained
Having gained that state of consciousness, consider no other experience to be better than that.
yasmin sthitaḥ na duḥkhena vichālyate
thus established by no pain be shaken
So establish yourself thus, and be shaken by no pain.
note : vichālayati means “agitate, trouble or divert”
: sthita means “establish, determined or fixed, abide or rest in, remain in”
G 6. Discussion of Chapter 6 on Meditation
BG 6. 14 advises us to : brahma-cāri vrate = be committed to brahmachariya. Brahmachariya is usually understood as one of the five basic precepts or yamas to avoid dishonesty and violence in the community (see section L 5).
For BG 6. 14, it’s better to broaden the interpretation. Then brahmachariya means conduct (chariya) in accordance with Presence of Deity (brahma). This means conduct directed by the spiritual Qualities (see section B 1)
BG 6. 8 talks about the importance of properly directing (vijita) the sense impressions (indriya) (BG 6. 8). Every time we eat, drink or watch the screen for entertainment, we are making decisions, consciously or not, about what kind of sensory impressions are entering our Being. What is the effect on health of body and mind? indriya also means the power of sensory impact. indriya can mean “like Indra”, and Indra is the God of the lightning bolt, storms and heavy rain.
BG 6. 14 advises us to discipline (sanyamya) the thinking, and yoke (yukta) it to fully developed spiritual Qualities. Our thinking can have tremendous power, to generate happiness or suffering, depending on the direction of our thinking. This power can be likened to the power of the ox, many times stronger than a man, and traditionally was central to the rural economy. The ox pulled the plough, the waggon and even turned the millstone. But the ox cannot contribute to the rural economy unless it has a proper yoke or yuga to pull against.
When the power of the mind is thus yoked (yukta) to creating enjoyment, appreciation, good will, contentment, it can be properly engaged (yukta) in such beautiful Qualities, and we sit down (āsīta) in peace, happiness and friendliness. This “yoking of the mind” is meditation training, called sanyamya and yata in the Yoga of dhyān.
BG 6. 21 encourages us to acquire happiness that is liberating (ātyantika). This is the happiness of the enlightened state (nirvāṇa), mentioned in BG 6. 15, and such happiness continues indefinitely (ātyantika). If we can perceive nirvāṇa as eternal (ātyantika), then we know it is always there, waiting for us. It never dies nor dissolves just because we have fallen into a slump (yet again). Unfortunately, nirvāṇa is all too often obscured from us by defilements. These verses BG 15 – 21 offer skilful reflections to help us return to nirvāṇa and our higher self (ātman).
G 9 a. Bhagavad Gita Chapter 9 on Deity.
Chapter 9 of the Bhagavad Gita is entitled Rāja Vidyā Yoga or the Yoga of Knowledge of Deity (Rāja). I adapted and selected from the translation of www.holy-bhagavad-gita.org
9. 5 - 7 : All life arises from Deity, abides in Deity and is supported by it, and finally returns to Deity.
9. 16 – 17 : Deity is the essence of ritual, offering, the medicinal herb, mantra and scripture, and the healing sound om. The Presence of Deity is being like a caring mother and father, especially to our vulnerable inner child. Presence sustains (dhātā), purifies (pavit-ram), provides and supports.
9. 18 : The Presence of Deity is the Goal of life (gatiḥ). It is being the director (prabhu) and the observer (sākshī) of our thoughts. Presence is being a friend and refuge to ourselves. Presence is a storehouse (sthānam) and the seed (bījam) of our vitality.
9. 19 : Deity is like the warmth of the sun, the freshness of the rain.
9. 22, 24, 25 : So let us focus all our attention on these things, enjoy them and move towards them.
9. 13 - 14 : Let us take refuge (āśhritāḥ) in the Presence of Deity, and make effort to focus our mind entirely (ananya-manasaḥ) on Presence, including in divine song (kīrta-yantaḥ).
9. 26. Whatever we offer in our rituals, be it a leaf, a flower, a fruit, or even water, let us offer with devotion (bhaktyā), and return to pure consciousness (prayata-ātmanaḥ)
9. 27. Whatever we do, or whenever we eat, or provide service, let this also be an offering (arpaṇam) to Presence.
9. 32. Take refuge in Presence, and reach the Goal.
9. 28. Let go (sannyāsa) of the results of our karma, and be liberated. (sannyāsa means renounce or let go of.)
G 9 b. Discussion of Chapter 9.
The Bhagavad Gita is a discourse by Krishna, an Avatar or Deity in human form. The Sanskrit often has the terms aham = I am, mat, ma, mad, mām = to me. I translate these five terms as “Deity” or “Presence of Deity” or “Presence”, in chapters 9 and 12. This is because my readers are not likely to be devotees of Krishna.
BG 9. 5 - 7 describes Deity as the Source, the Sustainer and the Receiver of upon dissolution, for all life (bhūtāni). The Sanskrit is : bhāvana = caused and cultivated by, bhṛti = sustained by, sthānin = abides in, yānti = goes to, attains.
In his treatise “Interpreting the Upanishads,” Ananda Wood comments that this theme is repeated again and again in Hindu scriptures. He suggests that this repetition of a key theme points to some essential Quality or underlying Principle in all of life. A Principle or Quality that we need to know about (vidyā), connect with (sameta), be devoted to (bhakti and namah), take refuge in, make offerings (arpaṇam) to, be guided and impelled by (pracho dayaat), and be enlightened by (vidmahe). (Words in bold are all in our Kirtan songs).
Hinduism even has three well known Names for Deity for these three phases of existence (bhūta) : Brahma = Generator, Vishnu = Operator, Shiva = Dissolver.
The theist would simply call this “God”, and that is the word that Hindus use when trying to explain their religion to us Westerners. Indeed, these themes about Deity in chapter 9 of the Bhagavad Gita are quite compatible with traditional Western religious themes about the Divine. They complement them well. But unfortunately the word “God” is bedevilled by unhelpful politics in the West. We can employ other terminology instead. An alternative expression can be “The Essence of all”, or “I am that I am”.
Kevin James has an excellent song about this. You can listen to and buy it as a single as a download at –
https://kevinjames.bandcamp.com/track/essence-of-all-3
I provide a write up of this song under “Mantras Translated”.
Sacred Earth also has a song that expresses this theme very well –
“You are the water that I drink,
You are the air that I breathe,
You are the fire that keeps me warm,
You are the earth beneath my feet …”
You can listen to this song and buy it as a download at -
https://www.sacredearthmusic.com/listen-download Album “Call to the Divine”, track 1, Ancient Mother.
G 9 c. An Offering to Deity.
tat kuruṣhva mad arpaṇam
them do to Deity offering
let us do them as an offering to Deity (from verse 9. 27)
BG 9. 27 introduces an important theme of doing things as an offering (arpaṇam) to Deity. Instead of going about our business troubled by the defilements and operating from our lower self, let us offer our efforts and actions to something higher than our ego, something Free of troubles. Offering them as we would offer a gift. In a sense, “giving” our daily tasks and activities to our higher self. This technique can help us to return to and restore our higher self in our daily life, help us return to Presence.
(In the dictionary, arpaṇam means “giving” or “giving back” to Deity, or placing something on a shrine in devotion. ṇ is pronounced with the tip of the tongue curled back, to soften the n)
Let us dedicate our day-to-day work to the Qualities of Deity as listed in verses 9. 16 – 18, (or as listed in section B 1). Let us devote our efforts and actions to –
Consider BG 9. 5 - 7. When we commence, continue with, and complete our activities and efforts (bhūta) - at these three stages let us offer them, and let us give them to ... this beautiful and healing Principle or Essence of life.
This is bhakti.
Alternatively, we could offer the intention behind our actions to Presence. Furthermore, we could offer our entire Being, heart and soul, to Presence. Terry Oldfield and his wife Soraya express this theme very evocatively in their song -
“Into Your hands, I lay my spirit,
Into Your hands, I lay my soul,
Into Your hands, I lay this moment,
Into Your hands, I lay my life.”
It’s on their album “Namaste”. You can listen to and buy this song as a single as a download at -
https://terryoldfield.bandcamp.com/album/namaste Track 4, Into Your Hands.
G 12. Bhagavad Gita Chapter 12 on Devotion to Deity
Chapter 12 of the Bhagavad Gita is entitled “Bhakti Yoga”; the Yoga of Devotion to Deity or Devotion to Presence. I adapted and selected from the translation of www.holy-bhagavad-gita.org
The Bhagavad Gita is a discourse by Krishna, an Avatar or Deity in human form. The Sanskrit often has the terms aham = I am, mayy, mayi, mat = to me. I translate these four terms as “Deity” or “Presence of Deity” or “Presence”, in chapters 9 and 12. This is because my readers are not likely to be devotees of Krishna.
The essence of Chapter 12 is expressed at the end of the following verses –
BG 12. 14 yo mad bhaktaḥ priyaḥ
BG 12. 17 yaḥ me bhaktimān priyaḥ
BG 12. 19 me bhaktimān priyo
of Presence devotee heart-felt
full of devotion
Be a heart-felt devotee of Presence. Let your heart be full of devotion to Presence.
Bhagavad Gita verses 12. 8 – 11 briefly describe what we can do to have this “heart-felt devotion to Presence.”
BG 12. 8
mana ādhatsva mayi buddhiṁ niveśaya
mind still Presence thinking surrender
Let the mind be still. To Presence, allow the thinking to be surrendered, or allow your thinking to be guided by Presence/to dwell in Presence. (niveśa normally translates as ‘be near, establish, dwell in,’ but Mukundananda chooses the translation ‘surrender’ for BG 12. 8)
nivasiṣhyasi mayy eva na sanśhayaḥ
live in Presence fully no doubt
Live in Presence fully (Be fully Present in this moment.) Have no doubts (about your practise).
BG 12. 9
atha chittaṁ samādhātuṁ na śhaknoṣhi mayi sthiram
if thinking in samādhi (is) not able (to be) steady
If you are not able to steady your thinking in samādhi,
abhyāsa yogena tato
return practice then
repeatedly
then practice repeatedly returning your attention to Presence.
BG 12. 10
abhyāse’ py asamartho ’si mat- karma- paramo
repeatedly if unable to Presence karma highest
returning
If unable to repeatedly return to Presence, then let your thought, word and deed have the highest intention, and
karmāṇi kurvan siddhim
work performed with perfection
Perform your work with perfection.
BG 12. 11
karma phala tyāgaṁ yata ātmavān
karma fruits let go be established in higher self
Let go of the fruits of your karma. Be established (situated) in your Higher self.
Chapter 12 now describes Presence, in verses 12. 13 – 20.
BG 12. 13 & 14 :
adveṣhṭā sarva bhūtānāṁ maitraḥ karuṇa cha
Free of to all life friendly compassionate and
malice
nirmamo nirahankāraḥ sama duḥkha sukhaḥ kṣhamī
not not egotistical equipoised in pain pleasure forgiving
possessive
santuṣhṭaḥ satataṁ yogī yatātmā dṛiḍha niśhchayaḥ
contented steady unite with ātmā firm determination
mayy arpita mano buddhir. yo mad bhaktaḥ priyaḥ
to Presence dedicate mind intellect. of Presence devotee heart felt
BG 12. 15. Be free of fear and anxiety. Not disturbing nor agitating others, nor being disturbed nor agitated by others.
BG 12. 16 & 17. Be untroubled, skilful and pure, and let go of defilements. Be a heartfelt devotee of Presence.
BG 12. 18 & 19. Be equipoised in - the unfriendly and the friendly, in honour and dishonour, in cold and heat, in pleasure and pain, in praise and blame. Avoid unfavourable association. Be content in silent meditation. Focus the intellect on Presence. Be a heartfelt devotee of Presence.
BG 12. 20
dharma āmṛitam idaṁ yathoktaṁ
wisdom nectar this declare.
So let us declare the nectar of this wisdom
paryupāsate śhraddadhānā mat paramā
devotion faith Presence fully developed
Let us have devotion and faith in Presence fully developed.
G 12 b. samah = equipoise or equanimity.
This description of Presence, in BG 12. 13 – 20 , could be summarised by the word samah = equipoise or equanimity (BG 12. 13 and 12. 18). ie Chapter 12 on Bhakti Yoga introduces this important theme of samah or equipoise.
Samah literally means even, smooth, level, so equipoise or equanimity means keeping the mind and heart on a level or smooth course.
When social, environmental and economic conditions are inhospitable, we might be struggling to manage them. Equanimity in such trying circumstances does not mean pretending that conditions are not difficult, nor that we are not affected by them.
Instead, equanimity in adversity is best understood to mean the result of years of daily diligence in spiritual practice, in cultivating all that needs to be cultivated so we may attain this important equanimity in adversity.
G 11. Shanti = peace.
To help us cultivate and practice equipoise = samah in adversity, we can remind ourselves of the opposite to adversity and disturbance. This is shanti = peace. Adversity and disturbance destroys peace, and blocks our access to inner peace. In adversity, we can try to remember inner peace. This can remind us why we are trying to develop samah = equipoise. This can remind us of our ultimate Goal and purpose, when we develop and practice samah = equipoise because we are upset and the defilements are on the offensive.
Kate B offers a song that well expresses shanti = peace. It’s about “Deep Peace” with a simple yet effective chorus of om shanti. The traditional mantra is - om shanti shanti shanti. The first shanti can be peace in our heart, the second shanti can be peace in our lives and experience, the third can be world peace. Kate combines together the first and second shanti.
The instrumental and the lyrics of this song are excellent, although the song melody and singing are not well developed, for this is Kate’s debut album called “Sun and Moon”, 2015.
You can listen to and buy this song as a single as a download at –
https://katebmusic.bandcamp.com/album/sun-moon track 2 om shanti
The flute player is Emmanuel Lieberfreund, the piano is by Andy Downer, and we hear Kate’s harp, too. Kate has performed with Sacred Earth, and her harp provides a remarkable entry into “Om Tare Tutare Ture” on the Presence album, 2017. I have heard her perform with Prem and Jethro in several Sacred Earth concerts.
You might like to explore other tracks on this album too, for the instrumentals and lyrics are excellent. They resonate well with the themes of this website.
G 13. Bhagavad Gita Ch 13 on Managing Mind and Body.
Chapter 13 of the Bhagavad Gita is entitled “kṣhetra kṣhetra-jña vibhāg yoga”. I adapted and selected from the translation on www.holy-bhagavad-gita.org
This continues the theme of Presence and devotion to Presence of Chapter 12. Chapter 13 talks about knowing how to manage our mind and body, by being Present when we manage.
It begins by describing mind and body as kṣhetra = kish-hetra or a “field of activity”, in verses 2, 6, 7.
Just as the farmer cultivates and sows a field, then reaps the harvest, so also do we cultivate and sow in the “field” of our body and mind, and reap the resultant harvest : happiness and health or something else.
It then talks about kṣhetra-jña = kṣhetra- jñāna = knowing how to manage this field of activity, knowing how to manage mind and body. Verse 3 says we need to be Present to know how to manage these fields. Verse 23 says that we need to be fully Present to fully know how to manage them. Verse 23 names Full Presence as param-ātmā and param puruṣha. Verse 19 points out that we need devotion to cultivating Presence = mat-bhakta to fully know such management.
Verses 8 – 11 lists a range of healthy habits, positive attitudes and good conduct –
Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service to one’s teachers; good hygene; steadfastness; self discipline; dispassion toward sensory impression and the cycle of beginnings, decline and cessation; absence of egotism; non-attachment to thinking; not clinging to spouse, children, home; equipoise in the desired and the undesired; habitual and committed devotion toward spiritual practice; seeking solitude for meditation and an aversion for gross society.
jñāna = nyāna means knowing or knowledge, especially spiritual knowledge (the j of jñāna is barely audible). But this chapter 13 is about proper management of body and mind, and the expression kṣhetra- jñāna is somewhat confusing in this context. So Verse 12 gives some explanation of what the author means. Verse 12 describes jñāna as -
adhyātma jñāna nityatvaṁ
spiritual knowing (that is) sustained and sustainable
tat-tva jñāna ārtha darśhanam
spiritual knowing (that) develops wisdom
etaj jñānam.
these (are) knowing (mind and body)
ajñānaṁ yat anyathā ataḥ.
ignorance (is) the opposite to this.
So kṣhetra-jñāna means knowing how to manage mind and body. kṣhetra- jñāna is a spiritual knowledge that is cultivated and developed by all the spiritual Qualities and pursuits listed in verses 8 – 11. The opposite to these important pursuits and Qualities will breed ignorance instead.
Verse 23 further describes this kṣhetra-jñana as -
Verse 25 lists ways of restoring and returning to (paśhyanti) our higher self (ātmānam) by using our higher self (ātmanā). These include meditative absorption (dhyāna) that locates us into our higher self (ātmani). Or by cultivating spiritual knowledge (sānkhya). Or thru meaningful action (karma-yogena), thru thought, word and deed that is yoked to the spiritual Qualities (karma-yogena). Or by listening to others (śhrutvā anyebhya) they develop and pursue their spiritual practice (upāsate) (verse 26).
By higher self I mean that part of us that knows how to properly manage our body and mind.
paśhyan hi sarvatra īśhvaram,
connect with, in all pursuits, pure consciousness,
na hinasty ātmānam.
not degrade higher self.
ātmanā yāti parāṁ gatim
Using higher self (we can) arrive supreme destination
When we connect with our pure consciousness in all our pursuits, then we cannot degrade our higher self. Using our higher self we can arrive at our supreme destination (verse 29)
kṣhetra kṣhetra-jñayor. evam antaraṁ jñāna chakṣhuṣhā
field knowing the field. clearly difference Know see
Know and see clearly the difference between the field and knowing the field.
Know and see clearly the difference between the activities of body and mind, and knowing how to properly manage these activities.
jñāna chakṣhuṣhā mokṣhaṁ cha yānti te param.
Know (&) see Liberation and approach the Supreme (v 35)
G 14. Bhagavad Gita Chapter 14 on 3 Guṇa.
Chapters 14 and 13 touch on some of the elaborate Hindu theology, that describes how the eternal soul (purusha, dehin, ātman, etc) is fettered to the body, material existence, and the cycle of birth, sickness, old age and death. Mukundananda gives a good introduction to this theology in his discussion of chapter 14. However, such elaborate theology might confuse more than clarify, or put people off for other reasons. So I have selected and adapted from Mukundananda’s translation on www.holy-bhagavad-gita.org
Chapter 14 of the Bhagavad Gita is entitled “guṇa traya vibhāg yoga” = the Yoga of understanding the three guṇa.
Dr DC Rao, in his treatise “Understanding Hinduism” gives some description of the three guṇa, or modes of experience, what to do about them, and refers us to BG ch 14.
BG 14. 11 – 13 also gives some description of these three guṇa :
Verse 15 explains that when rajas is dominant, then we get “reborn” (jāyate) into being driven (saṅgiṣhu) to work and be busy (karma). When tamas is dominant, then we get “reborn” (jāyate) into the state of mūḍha = stupefied, bewildered, perplexed, confused, uncertain or at a loss, dull, indolent, out of place and foolish.
Verse 18 explains that we rise up in sattva, and descend down in tamas.
In spiritual practice, we vigilantly note the presence and effect of the guṇa that is currently active, and consciously and purposefully make effort to move from tamas to rajas, and from rajas to sattva. But this is easier said than done, for there is some attachment at work that is very difficult to shake off, or even be aware of.
So verse 5 says –
nibadh-nanti dehinam avyayam
bound, fettered spirituality eternal
Our spirituality can be bound or fettered
Verses 5 – 9 describe how our spirituality can be bound or fettered by the three guṇāḥ of sattva, rajas, tamas. Let me give some explanation.
When tamas is dominant, there is the tendency to be derisive and derogatory of the higher states of rajas and sattva. This is due to some kind of attachment (nibadh-nanti) to the dull and stupefied state, and explains why we can get caught up in despair, depression, disinterest and defeat. We are basically ignoring the effect of darkness on our spirits.
When rajas is dominant, we are driven (saṅgiṣhu) to busy-ness (ārambhaḥ) and we cannot take rest and be at ease. We feel we don’t have time to slow down, and we are at risk of damage, injury, burnout and losing things. Again, there is some attachment at work, and we cannot see this.
But attachment can even infect our sattva. In this, we get attached to quiet, happiness, ease, contentment. Again, we cannot really see this attachment until our peace and ease is disrupted, and starts to dissolve. Our very attachment to our spiritual Qualities will only cause them to dissolve even more quickly when they start to fade.
So verse 20 talks about transcending (atītya) these three guṇāḥ, and so attain (aśhnute) eternal happiness (amṛitam). Arjun then asks about such transcendence (v 21) and verses 22 and 23 give description -
Verses 24 & 25 gives further description of such equipoise (samah - see BG chap 12) :
By eternal happiness = amṛitam I mean the happiness of the enlightened state. This spiritual state is described in BG 14. 5 as dehin = dehinam, which literally means “the embodied soul or spirit”. BG 14. 5 describes this dehinam as eternal or avyayam.
When we can perceive the enlightened state as being permanent, then we know it is always there. It never dies, nor fails, nor disintegrates, just because we have fallen into another slump, yet again. It is always waiting
for us, calling out to us. This perception, that happiness is still available to us, is the first step in the healing process. The first step out of suffering.
Unfortunately, the enlightened state is all too often obscured from us by defilements of tamas and rajas. Indeed, this is the main role of defilements, to cut us off from eternal happiness. And defilements will arise, sooner or later, to do their work, whether we will this or no. That is their nature. Thus our experience of the enlightened state is always impermanent.
But the enlightened state is always there, either as the Goal we are heading towards in this hour, or the experience we are enjoying in this moment. For the only time we can be enlightened is right Now, in this moment. In this moment. We can never be enlightened in the future or in the past.
G 3. Chapters 2, 3 & 4.
My treatise on Spiritual Practice includes material from several chapters of the Bhagavad Gita
For chapter 2, see section D 5, in Self Realisation
For chapter 3, see section I 8, in Desire
and section J 2, in Karma
For chapter 4, see section J 5, in Karma
G 6. Bhagavad Gita Chapter 6 : Verses on Meditation.
Chapter 6 of the Bhagavad Gita is entitled “Dhyān Yoga” or the Yoga of meditation. However, dhyān is better understood to mean meditative absorption, where the mind is still, not wandering in thought, clear, bright, focussed, and very happy to be like this. (dhyān in Sanskrit = jhāna in Pali.) So dhyān is really the result of meditation training. For dhyān cannot be achieved by a mere act of will. It is the result of years of daily meditation training. It will arise when the necessary conditions are sufficiently cultivated.
I teach meditation training as an essential component of the Way to be Free, and the Way of Being Free, in daily life. Similarly, all our Kirtan musicians present Kirtan as a special kind of meditation, as music meditation. Thus Chapter 6 of the Bhagavad Gita is worthy of our attention. I adapted and selected from the translation of www.holy-bhagavad-gita.org by Swami Mukundananda.
It is part of religious scripture, and thus the work of scholars. Chapter 6 does not give step-by-step instructions on how to meditate. It is not a meditation manual, but rather an essential complement to a meditation manual. So I include my 10 session Course in meditation on this website.
BG 6. 10 advises us to practice meditation in seclusion (rahasi), and train our mind. This is best understood to mean training the mind to let go of thinking or chitta.
Seclusion means being away from busy-ness. This could be a room to yourself, or with a friend that wishes to meditate with you. But this space needs to be secluded from intelligible conversation, which will disrupt your meditation. Even a crowded train or bus can be suitable at times, and you may notice some passengers with eyes closed, to help focus the mind.
For the trained mind is like a friend, and the untrained mind can be like an enemy (BG 6. 6). The trained mind or jita-ātmana is peaceful (BG 6. 7).
BG 6. 9 : Let your thinking about people unfriendly, friendly or neutral, about sinners or righteous, and about the envious; let such thinking (buddhiḥ) be undisturbed or sama-buddhiḥ. sama literally means level or even, so sama-buddhiḥ means equanimous, or level-headed-ness.
BG 6. 8. Have insightful knowledge or vijñāna. Be content (praśāntasya) in your higher self or tṛipta ātmā. Be untroubled , and properly direct the sense impressions or indriya. Be untroubled (samāhitaḥ) by heat and cold, praise and blame, pleasure and pain (BG 6. 7)
BG 6. 5 : Rise up to your higher self thru your higher self (ātman-ātmānaṁ). Don’t degrade your higher self.
BG 6. 14 – 22 are better examined on a word by word basis, so I present them in four line translation.
BG 6. 14
प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: |
मन: संयम्य मच्चित्तो युक्त आसीत मत्पर: || 14||
praśānta ātmā vigata-bhīr brahma-cāri vrate
serene mind untroubled brahmachariya committed
Be committed to brahmachariya, which is conduct (cāri) guided by Presence (brahma). Allow your mind to be untroubled and serene.
sthitaḥ manaḥ sanyamya chitto
establish mind discipline thinking
yukta āsīta mat paraḥ
yoked to spiritual Qualities fully developed
Establish your mind so your thinking is disciplined, and yoked to fully developed spiritual Qualities.
BG 6. 15.
युञ्जन्नेवं सदात्मानं योगी नियतमानस: |
शान्तिं निर्वाणपरमां मत्संस्थामधिगच्छति || 15||
yogī niyata mānasaḥ yuñjann ātmānaṁ
yogi train mind engage with higher self
Let the yogi train the mind, and engage it with the higher self,
mat sansthām adhigachchhati
be Present abide in rise up to
śantiṁ nirvāṇa paramāṁ
peace nirvana highest
Be Present, move towards and abide in nirvana, which is the highest peace.
BG 6. 18
यदा विनियतं चित्तमात्मन्येवावतिष्ठते |
नि:स्पृह: सर्वकामेभ्यो युक्त इत्युच्यते तदा || 18||
viniyataṁ chittam ātman evā vatiṣhṭhate
direct thinking higher self sure remain
Direct your thinking towards your higher self, and be sure to stay there.
niḥspṛihaḥ sarva kāmebhyo yukta
free from all desire in Yoga
Let go of all wanting and be in perfect Yoga.
BG 6. 19
यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता |
योगिनो यतचित्तस्य युञ्जतो योगमात्मन: || 19||
yogino yuñjato yogam
Yogi practice of Yoga
yata chittasya ātmanaḥ
disciplined thinking on higher self
As a yogi, let your yoga practice be the disciplining of your thinking and focus on your higher self.
yathā dīpo nivāta-stho na iṅgate
as lamp windless not flicker
Be like a lamp that does not flicker in a windless place.
BG 6. 20
यत्रोपरमते चित्तं निरुद्धं योगसेवया |
यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति || 20||
uparamate chittaṁ niruddhaṁ yoga sevayā
rejoice thinking restrained yoga practice
Enjoy the practice of Yoga that restrains the thinking.
ātmanā ātmānaṁ paśhyann
thru the higher behold,
higher self self know
ātmani tuṣhyati
higher self content
Be satisfied with the higher self (ātmani), and know (behold) the higher self (ātmānaṁ) through the higher self (ātmanā).
BG 6. 21.
सुखमात्यन्तिकं यत्तद्बुद्धिग्राह्यमतीन्द्रियम् |
वेत्ति यत्र न चैवायं स्थितश्चलति तत्वत: || 21||
buddhi grāhyam sukham ātyantikaṁ at-īndriyam
mind possess happiness liberating beyond
sense impressions
Allow your mind to possess enlightened happiness beyond taste and touch, and the screen.
vetti sthitaśh na chalati tattva-taḥ
know be situated not deviate from eternal Truth
Know and be situated in true Dharma, and do not deviate from it.
BG 6. 22
यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: |
यस्मिन्स्थितो न दु:खेन गुरुणापि विचाल्यते || 22||
labdhvā manyate na adhikam tataḥ
having consider not greater than that
gained
Having gained that state of consciousness, consider no other experience to be better than that.
yasmin sthitaḥ na duḥkhena vichālyate
thus established by no pain be shaken
So establish yourself thus, and be shaken by no pain.
note : vichālayati means “agitate, trouble or divert”
: sthita means “establish, determined or fixed, abide or rest in, remain in”
G 6. Discussion of Chapter 6 on Meditation
BG 6. 14 advises us to : brahma-cāri vrate = be committed to brahmachariya. Brahmachariya is usually understood as one of the five basic precepts or yamas to avoid dishonesty and violence in the community (see section L 5).
For BG 6. 14, it’s better to broaden the interpretation. Then brahmachariya means conduct (chariya) in accordance with Presence of Deity (brahma). This means conduct directed by the spiritual Qualities (see section B 1)
BG 6. 8 talks about the importance of properly directing (vijita) the sense impressions (indriya) (BG 6. 8). Every time we eat, drink or watch the screen for entertainment, we are making decisions, consciously or not, about what kind of sensory impressions are entering our Being. What is the effect on health of body and mind? indriya also means the power of sensory impact. indriya can mean “like Indra”, and Indra is the God of the lightning bolt, storms and heavy rain.
BG 6. 14 advises us to discipline (sanyamya) the thinking, and yoke (yukta) it to fully developed spiritual Qualities. Our thinking can have tremendous power, to generate happiness or suffering, depending on the direction of our thinking. This power can be likened to the power of the ox, many times stronger than a man, and traditionally was central to the rural economy. The ox pulled the plough, the waggon and even turned the millstone. But the ox cannot contribute to the rural economy unless it has a proper yoke or yuga to pull against.
When the power of the mind is thus yoked (yukta) to creating enjoyment, appreciation, good will, contentment, it can be properly engaged (yukta) in such beautiful Qualities, and we sit down (āsīta) in peace, happiness and friendliness. This “yoking of the mind” is meditation training, called sanyamya and yata in the Yoga of dhyān.
BG 6. 21 encourages us to acquire happiness that is liberating (ātyantika). This is the happiness of the enlightened state (nirvāṇa), mentioned in BG 6. 15, and such happiness continues indefinitely (ātyantika). If we can perceive nirvāṇa as eternal (ātyantika), then we know it is always there, waiting for us. It never dies nor dissolves just because we have fallen into a slump (yet again). Unfortunately, nirvāṇa is all too often obscured from us by defilements. These verses BG 15 – 21 offer skilful reflections to help us return to nirvāṇa and our higher self (ātman).
G 9 a. Bhagavad Gita Chapter 9 on Deity.
Chapter 9 of the Bhagavad Gita is entitled Rāja Vidyā Yoga or the Yoga of Knowledge of Deity (Rāja). I adapted and selected from the translation of www.holy-bhagavad-gita.org
9. 5 - 7 : All life arises from Deity, abides in Deity and is supported by it, and finally returns to Deity.
9. 16 – 17 : Deity is the essence of ritual, offering, the medicinal herb, mantra and scripture, and the healing sound om. The Presence of Deity is being like a caring mother and father, especially to our vulnerable inner child. Presence sustains (dhātā), purifies (pavit-ram), provides and supports.
9. 18 : The Presence of Deity is the Goal of life (gatiḥ). It is being the director (prabhu) and the observer (sākshī) of our thoughts. Presence is being a friend and refuge to ourselves. Presence is a storehouse (sthānam) and the seed (bījam) of our vitality.
9. 19 : Deity is like the warmth of the sun, the freshness of the rain.
9. 22, 24, 25 : So let us focus all our attention on these things, enjoy them and move towards them.
9. 13 - 14 : Let us take refuge (āśhritāḥ) in the Presence of Deity, and make effort to focus our mind entirely (ananya-manasaḥ) on Presence, including in divine song (kīrta-yantaḥ).
9. 26. Whatever we offer in our rituals, be it a leaf, a flower, a fruit, or even water, let us offer with devotion (bhaktyā), and return to pure consciousness (prayata-ātmanaḥ)
9. 27. Whatever we do, or whenever we eat, or provide service, let this also be an offering (arpaṇam) to Presence.
9. 32. Take refuge in Presence, and reach the Goal.
9. 28. Let go (sannyāsa) of the results of our karma, and be liberated. (sannyāsa means renounce or let go of.)
G 9 b. Discussion of Chapter 9.
The Bhagavad Gita is a discourse by Krishna, an Avatar or Deity in human form. The Sanskrit often has the terms aham = I am, mat, ma, mad, mām = to me. I translate these five terms as “Deity” or “Presence of Deity” or “Presence”, in chapters 9 and 12. This is because my readers are not likely to be devotees of Krishna.
BG 9. 5 - 7 describes Deity as the Source, the Sustainer and the Receiver of upon dissolution, for all life (bhūtāni). The Sanskrit is : bhāvana = caused and cultivated by, bhṛti = sustained by, sthānin = abides in, yānti = goes to, attains.
In his treatise “Interpreting the Upanishads,” Ananda Wood comments that this theme is repeated again and again in Hindu scriptures. He suggests that this repetition of a key theme points to some essential Quality or underlying Principle in all of life. A Principle or Quality that we need to know about (vidyā), connect with (sameta), be devoted to (bhakti and namah), take refuge in, make offerings (arpaṇam) to, be guided and impelled by (pracho dayaat), and be enlightened by (vidmahe). (Words in bold are all in our Kirtan songs).
Hinduism even has three well known Names for Deity for these three phases of existence (bhūta) : Brahma = Generator, Vishnu = Operator, Shiva = Dissolver.
The theist would simply call this “God”, and that is the word that Hindus use when trying to explain their religion to us Westerners. Indeed, these themes about Deity in chapter 9 of the Bhagavad Gita are quite compatible with traditional Western religious themes about the Divine. They complement them well. But unfortunately the word “God” is bedevilled by unhelpful politics in the West. We can employ other terminology instead. An alternative expression can be “The Essence of all”, or “I am that I am”.
Kevin James has an excellent song about this. You can listen to and buy it as a single as a download at –
https://kevinjames.bandcamp.com/track/essence-of-all-3
I provide a write up of this song under “Mantras Translated”.
Sacred Earth also has a song that expresses this theme very well –
“You are the water that I drink,
You are the air that I breathe,
You are the fire that keeps me warm,
You are the earth beneath my feet …”
You can listen to this song and buy it as a download at -
https://www.sacredearthmusic.com/listen-download Album “Call to the Divine”, track 1, Ancient Mother.
G 9 c. An Offering to Deity.
tat kuruṣhva mad arpaṇam
them do to Deity offering
let us do them as an offering to Deity (from verse 9. 27)
BG 9. 27 introduces an important theme of doing things as an offering (arpaṇam) to Deity. Instead of going about our business troubled by the defilements and operating from our lower self, let us offer our efforts and actions to something higher than our ego, something Free of troubles. Offering them as we would offer a gift. In a sense, “giving” our daily tasks and activities to our higher self. This technique can help us to return to and restore our higher self in our daily life, help us return to Presence.
(In the dictionary, arpaṇam means “giving” or “giving back” to Deity, or placing something on a shrine in devotion. ṇ is pronounced with the tip of the tongue curled back, to soften the n)
Let us dedicate our day-to-day work to the Qualities of Deity as listed in verses 9. 16 – 18, (or as listed in section B 1). Let us devote our efforts and actions to –
- being like a caring mother or father, especially to our vulnerable inner child,
- sustaining, purifying, supporting our spiritual essence, and providing for it,
- being the Director of our mind and desires, and the Observer of our thoughts,
- being like a friend, especially to our own mind,
- creating a refuge from troubles, or a storehouse of healing, or to the seed of our Liberation,
- the Goal of spiritual practice.
Consider BG 9. 5 - 7. When we commence, continue with, and complete our activities and efforts (bhūta) - at these three stages let us offer them, and let us give them to ... this beautiful and healing Principle or Essence of life.
This is bhakti.
Alternatively, we could offer the intention behind our actions to Presence. Furthermore, we could offer our entire Being, heart and soul, to Presence. Terry Oldfield and his wife Soraya express this theme very evocatively in their song -
“Into Your hands, I lay my spirit,
Into Your hands, I lay my soul,
Into Your hands, I lay this moment,
Into Your hands, I lay my life.”
It’s on their album “Namaste”. You can listen to and buy this song as a single as a download at -
https://terryoldfield.bandcamp.com/album/namaste Track 4, Into Your Hands.
G 12. Bhagavad Gita Chapter 12 on Devotion to Deity
Chapter 12 of the Bhagavad Gita is entitled “Bhakti Yoga”; the Yoga of Devotion to Deity or Devotion to Presence. I adapted and selected from the translation of www.holy-bhagavad-gita.org
The Bhagavad Gita is a discourse by Krishna, an Avatar or Deity in human form. The Sanskrit often has the terms aham = I am, mayy, mayi, mat = to me. I translate these four terms as “Deity” or “Presence of Deity” or “Presence”, in chapters 9 and 12. This is because my readers are not likely to be devotees of Krishna.
The essence of Chapter 12 is expressed at the end of the following verses –
BG 12. 14 yo mad bhaktaḥ priyaḥ
BG 12. 17 yaḥ me bhaktimān priyaḥ
BG 12. 19 me bhaktimān priyo
of Presence devotee heart-felt
full of devotion
Be a heart-felt devotee of Presence. Let your heart be full of devotion to Presence.
Bhagavad Gita verses 12. 8 – 11 briefly describe what we can do to have this “heart-felt devotion to Presence.”
BG 12. 8
mana ādhatsva mayi buddhiṁ niveśaya
mind still Presence thinking surrender
Let the mind be still. To Presence, allow the thinking to be surrendered, or allow your thinking to be guided by Presence/to dwell in Presence. (niveśa normally translates as ‘be near, establish, dwell in,’ but Mukundananda chooses the translation ‘surrender’ for BG 12. 8)
nivasiṣhyasi mayy eva na sanśhayaḥ
live in Presence fully no doubt
Live in Presence fully (Be fully Present in this moment.) Have no doubts (about your practise).
BG 12. 9
atha chittaṁ samādhātuṁ na śhaknoṣhi mayi sthiram
if thinking in samādhi (is) not able (to be) steady
If you are not able to steady your thinking in samādhi,
abhyāsa yogena tato
return practice then
repeatedly
then practice repeatedly returning your attention to Presence.
BG 12. 10
abhyāse’ py asamartho ’si mat- karma- paramo
repeatedly if unable to Presence karma highest
returning
If unable to repeatedly return to Presence, then let your thought, word and deed have the highest intention, and
karmāṇi kurvan siddhim
work performed with perfection
Perform your work with perfection.
BG 12. 11
karma phala tyāgaṁ yata ātmavān
karma fruits let go be established in higher self
Let go of the fruits of your karma. Be established (situated) in your Higher self.
Chapter 12 now describes Presence, in verses 12. 13 – 20.
BG 12. 13 & 14 :
adveṣhṭā sarva bhūtānāṁ maitraḥ karuṇa cha
Free of to all life friendly compassionate and
malice
nirmamo nirahankāraḥ sama duḥkha sukhaḥ kṣhamī
not not egotistical equipoised in pain pleasure forgiving
possessive
santuṣhṭaḥ satataṁ yogī yatātmā dṛiḍha niśhchayaḥ
contented steady unite with ātmā firm determination
mayy arpita mano buddhir. yo mad bhaktaḥ priyaḥ
to Presence dedicate mind intellect. of Presence devotee heart felt
BG 12. 15. Be free of fear and anxiety. Not disturbing nor agitating others, nor being disturbed nor agitated by others.
BG 12. 16 & 17. Be untroubled, skilful and pure, and let go of defilements. Be a heartfelt devotee of Presence.
BG 12. 18 & 19. Be equipoised in - the unfriendly and the friendly, in honour and dishonour, in cold and heat, in pleasure and pain, in praise and blame. Avoid unfavourable association. Be content in silent meditation. Focus the intellect on Presence. Be a heartfelt devotee of Presence.
BG 12. 20
dharma āmṛitam idaṁ yathoktaṁ
wisdom nectar this declare.
So let us declare the nectar of this wisdom
paryupāsate śhraddadhānā mat paramā
devotion faith Presence fully developed
Let us have devotion and faith in Presence fully developed.
G 12 b. samah = equipoise or equanimity.
This description of Presence, in BG 12. 13 – 20 , could be summarised by the word samah = equipoise or equanimity (BG 12. 13 and 12. 18). ie Chapter 12 on Bhakti Yoga introduces this important theme of samah or equipoise.
Samah literally means even, smooth, level, so equipoise or equanimity means keeping the mind and heart on a level or smooth course.
When social, environmental and economic conditions are inhospitable, we might be struggling to manage them. Equanimity in such trying circumstances does not mean pretending that conditions are not difficult, nor that we are not affected by them.
Instead, equanimity in adversity is best understood to mean the result of years of daily diligence in spiritual practice, in cultivating all that needs to be cultivated so we may attain this important equanimity in adversity.
- Letting go of the desire to get the unavailable and get rid of the unavoidable in adversity (SN 56.11, truth 2)
- Properly directing the desire away from harmful addictions and towards nourishment,
- Avoid unfavourable association (BG 12. 18)
- Training the mind to let go of thoughts in meditation, and return to sensing : touch, sound or image.
- Being the Observer of thoughts (BG 9. 18) instead of getting entangled in them.
- Becoming sensitive and honest to the arising of defilements, and letting go them before they can seize control.
- Taking courage to actually feel painful feelings, instead of just thinking about the hurt,
- Being like the caring mother : going to and staying with our inner child when we are hurting, and being supportive, consoling and understanding to our self.
- Cultivating restraint and damage control when we are upset, and
- Abstaining from decisions making for as long as we remain upset.
- Cultivating the spiritual Qualities, valuing them, praising them, giving them priority,
- Protecting the spiritual Qualities, letting go of disturbance that will weaken, disrupt and undermine them,
- Not doubting the need for the spiritual Qualities and spiritual practice.
G 11. Shanti = peace.
To help us cultivate and practice equipoise = samah in adversity, we can remind ourselves of the opposite to adversity and disturbance. This is shanti = peace. Adversity and disturbance destroys peace, and blocks our access to inner peace. In adversity, we can try to remember inner peace. This can remind us why we are trying to develop samah = equipoise. This can remind us of our ultimate Goal and purpose, when we develop and practice samah = equipoise because we are upset and the defilements are on the offensive.
Kate B offers a song that well expresses shanti = peace. It’s about “Deep Peace” with a simple yet effective chorus of om shanti. The traditional mantra is - om shanti shanti shanti. The first shanti can be peace in our heart, the second shanti can be peace in our lives and experience, the third can be world peace. Kate combines together the first and second shanti.
The instrumental and the lyrics of this song are excellent, although the song melody and singing are not well developed, for this is Kate’s debut album called “Sun and Moon”, 2015.
You can listen to and buy this song as a single as a download at –
https://katebmusic.bandcamp.com/album/sun-moon track 2 om shanti
The flute player is Emmanuel Lieberfreund, the piano is by Andy Downer, and we hear Kate’s harp, too. Kate has performed with Sacred Earth, and her harp provides a remarkable entry into “Om Tare Tutare Ture” on the Presence album, 2017. I have heard her perform with Prem and Jethro in several Sacred Earth concerts.
You might like to explore other tracks on this album too, for the instrumentals and lyrics are excellent. They resonate well with the themes of this website.
G 13. Bhagavad Gita Ch 13 on Managing Mind and Body.
Chapter 13 of the Bhagavad Gita is entitled “kṣhetra kṣhetra-jña vibhāg yoga”. I adapted and selected from the translation on www.holy-bhagavad-gita.org
This continues the theme of Presence and devotion to Presence of Chapter 12. Chapter 13 talks about knowing how to manage our mind and body, by being Present when we manage.
It begins by describing mind and body as kṣhetra = kish-hetra or a “field of activity”, in verses 2, 6, 7.
Just as the farmer cultivates and sows a field, then reaps the harvest, so also do we cultivate and sow in the “field” of our body and mind, and reap the resultant harvest : happiness and health or something else.
It then talks about kṣhetra-jña = kṣhetra- jñāna = knowing how to manage this field of activity, knowing how to manage mind and body. Verse 3 says we need to be Present to know how to manage these fields. Verse 23 says that we need to be fully Present to fully know how to manage them. Verse 23 names Full Presence as param-ātmā and param puruṣha. Verse 19 points out that we need devotion to cultivating Presence = mat-bhakta to fully know such management.
Verses 8 – 11 lists a range of healthy habits, positive attitudes and good conduct –
Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service to one’s teachers; good hygene; steadfastness; self discipline; dispassion toward sensory impression and the cycle of beginnings, decline and cessation; absence of egotism; non-attachment to thinking; not clinging to spouse, children, home; equipoise in the desired and the undesired; habitual and committed devotion toward spiritual practice; seeking solitude for meditation and an aversion for gross society.
jñāna = nyāna means knowing or knowledge, especially spiritual knowledge (the j of jñāna is barely audible). But this chapter 13 is about proper management of body and mind, and the expression kṣhetra- jñāna is somewhat confusing in this context. So Verse 12 gives some explanation of what the author means. Verse 12 describes jñāna as -
adhyātma jñāna nityatvaṁ
spiritual knowing (that is) sustained and sustainable
tat-tva jñāna ārtha darśhanam
spiritual knowing (that) develops wisdom
etaj jñānam.
these (are) knowing (mind and body)
ajñānaṁ yat anyathā ataḥ.
ignorance (is) the opposite to this.
So kṣhetra-jñāna means knowing how to manage mind and body. kṣhetra- jñāna is a spiritual knowledge that is cultivated and developed by all the spiritual Qualities and pursuits listed in verses 8 – 11. The opposite to these important pursuits and Qualities will breed ignorance instead.
Verse 23 further describes this kṣhetra-jñana as -
- upadraṣhṭā = being the Witness or Observer of our thoughts;
- anumantā = being the Enabler of our Right Conduct;
- bhartā = being the Supporter of our spiritual practice;
- bhoktā = being the Enjoyer, our ability to put joy into our experience
- mahā-īśhvaraḥ = being the ultimate Director of our thought and intention.
Verse 25 lists ways of restoring and returning to (paśhyanti) our higher self (ātmānam) by using our higher self (ātmanā). These include meditative absorption (dhyāna) that locates us into our higher self (ātmani). Or by cultivating spiritual knowledge (sānkhya). Or thru meaningful action (karma-yogena), thru thought, word and deed that is yoked to the spiritual Qualities (karma-yogena). Or by listening to others (śhrutvā anyebhya) they develop and pursue their spiritual practice (upāsate) (verse 26).
By higher self I mean that part of us that knows how to properly manage our body and mind.
paśhyan hi sarvatra īśhvaram,
connect with, in all pursuits, pure consciousness,
na hinasty ātmānam.
not degrade higher self.
ātmanā yāti parāṁ gatim
Using higher self (we can) arrive supreme destination
When we connect with our pure consciousness in all our pursuits, then we cannot degrade our higher self. Using our higher self we can arrive at our supreme destination (verse 29)
kṣhetra kṣhetra-jñayor. evam antaraṁ jñāna chakṣhuṣhā
field knowing the field. clearly difference Know see
Know and see clearly the difference between the field and knowing the field.
Know and see clearly the difference between the activities of body and mind, and knowing how to properly manage these activities.
jñāna chakṣhuṣhā mokṣhaṁ cha yānti te param.
Know (&) see Liberation and approach the Supreme (v 35)
G 14. Bhagavad Gita Chapter 14 on 3 Guṇa.
Chapters 14 and 13 touch on some of the elaborate Hindu theology, that describes how the eternal soul (purusha, dehin, ātman, etc) is fettered to the body, material existence, and the cycle of birth, sickness, old age and death. Mukundananda gives a good introduction to this theology in his discussion of chapter 14. However, such elaborate theology might confuse more than clarify, or put people off for other reasons. So I have selected and adapted from Mukundananda’s translation on www.holy-bhagavad-gita.org
Chapter 14 of the Bhagavad Gita is entitled “guṇa traya vibhāg yoga” = the Yoga of understanding the three guṇa.
Dr DC Rao, in his treatise “Understanding Hinduism” gives some description of the three guṇa, or modes of experience, what to do about them, and refers us to BG ch 14.
- sattva: purity, knowledge, peace, contentment, clarity, humility, cheerfulness, inspiration, etc.
- rajas: agitation, restlessness, desire, anger, greed, arrogance, ambition, competitiveness etc.
- tamas: inertia, ignorance, darkness, sloth, stubbornness, fear, dullness, lack of motivation etc.
BG 14. 11 – 13 also gives some description of these three guṇa :
- in sattva there is illumination (prakāśha) and knowing (jñānaṁ - see BG ch 13)
- in rajas there is greed (lobhaḥ), instability (pravṛittir) restlessness (ārambhaḥ), and craving (spṛihā)
- in tamas there is fogginess (aprakāśha); heaviness (apravṛittiḥ), neglect (pramāda), delusion (moha)
Verse 15 explains that when rajas is dominant, then we get “reborn” (jāyate) into being driven (saṅgiṣhu) to work and be busy (karma). When tamas is dominant, then we get “reborn” (jāyate) into the state of mūḍha = stupefied, bewildered, perplexed, confused, uncertain or at a loss, dull, indolent, out of place and foolish.
Verse 18 explains that we rise up in sattva, and descend down in tamas.
In spiritual practice, we vigilantly note the presence and effect of the guṇa that is currently active, and consciously and purposefully make effort to move from tamas to rajas, and from rajas to sattva. But this is easier said than done, for there is some attachment at work that is very difficult to shake off, or even be aware of.
So verse 5 says –
nibadh-nanti dehinam avyayam
bound, fettered spirituality eternal
Our spirituality can be bound or fettered
Verses 5 – 9 describe how our spirituality can be bound or fettered by the three guṇāḥ of sattva, rajas, tamas. Let me give some explanation.
When tamas is dominant, there is the tendency to be derisive and derogatory of the higher states of rajas and sattva. This is due to some kind of attachment (nibadh-nanti) to the dull and stupefied state, and explains why we can get caught up in despair, depression, disinterest and defeat. We are basically ignoring the effect of darkness on our spirits.
When rajas is dominant, we are driven (saṅgiṣhu) to busy-ness (ārambhaḥ) and we cannot take rest and be at ease. We feel we don’t have time to slow down, and we are at risk of damage, injury, burnout and losing things. Again, there is some attachment at work, and we cannot see this.
But attachment can even infect our sattva. In this, we get attached to quiet, happiness, ease, contentment. Again, we cannot really see this attachment until our peace and ease is disrupted, and starts to dissolve. Our very attachment to our spiritual Qualities will only cause them to dissolve even more quickly when they start to fade.
So verse 20 talks about transcending (atītya) these three guṇāḥ, and so attain (aśhnute) eternal happiness (amṛitam). Arjun then asks about such transcendence (v 21) and verses 22 and 23 give description -
- neither adverse to the guṇāḥ nor yearning for them when they subside, and
- remain neutral (udāsīna-vat) to their effect, and undisturbed (vichālyate) by them, and
- when taking action (vartante), be established (avatiṣṭhati) in the higher self and not wavering (iṅgate) from it.
Verses 24 & 25 gives further description of such equipoise (samah - see BG chap 12) :
- equipoised in suffering (duḥkha) and happiness (sukhaḥ)
- svastha = being at ease, confident, independent, self abiding, unmolested, contented
- equipoised in the pleasing (priya) and the displeasing (apriya)
- equipoised in blame (nindā) and praise (sanstutiḥ)
- equipoised in honour (māna) and dishonour (apamāna)
- equipoised in the friendly (mitra) and the hostile (ari)
- practice letting go (parityāgī) in all pursuits (ārambha)
By eternal happiness = amṛitam I mean the happiness of the enlightened state. This spiritual state is described in BG 14. 5 as dehin = dehinam, which literally means “the embodied soul or spirit”. BG 14. 5 describes this dehinam as eternal or avyayam.
When we can perceive the enlightened state as being permanent, then we know it is always there. It never dies, nor fails, nor disintegrates, just because we have fallen into another slump, yet again. It is always waiting
for us, calling out to us. This perception, that happiness is still available to us, is the first step in the healing process. The first step out of suffering.
Unfortunately, the enlightened state is all too often obscured from us by defilements of tamas and rajas. Indeed, this is the main role of defilements, to cut us off from eternal happiness. And defilements will arise, sooner or later, to do their work, whether we will this or no. That is their nature. Thus our experience of the enlightened state is always impermanent.
But the enlightened state is always there, either as the Goal we are heading towards in this hour, or the experience we are enjoying in this moment. For the only time we can be enlightened is right Now, in this moment. In this moment. We can never be enlightened in the future or in the past.
©Copyright by Mike Browning, 2021. You are permitted and encouraged to copy text from this webpage and use as you see fit, provided it is not harmful to mantra-translate.
