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Adding content from the blog
implies that even amongst the seers, the speakers and hearers, one with authentic
implies that even amongst the seers, the speakers and hearers, one with authentic
percepetion, authentic speech and authentic hearing, is a rarity.
percepetion, authentic speech and authentic hearing, is a rarity.
2-30:
dehi nityam avadhyo yam dehe � sarvasya bharata
tasmat sarvani bhutani na tvam socitum arhasi
dehi-> Atma (it resides in body); Nityam->Eternal ;
"Na Tvam sochitu arhasi".. THis is a common refrain of Krishna in many slokas,
which implies that "you do not grieve"!
Here Krishna says that Self(Jeevatma) exists in everyone's body and even when all
this bodies perish, the atma(s) in them do not
perish. Note that, Krishna says there is Jeevatma in everyone's body and it's
not that ONE atma pervades all bodies!
This is in response to Arjuna's doubt: 'I am understanding about the perishability
of body as per krishan's slokas below. Now,
everybody in this world seems different. One person varies from another in
appearance, personality, esteem, joys and sorrows etc.
So, is there a difference in the Jeevatmas nature too among people? i.e is one
jeevatma's nature different from another?? Is one
jeevatma eternal and the other not? ". In response, Krishna tells this sloka
that the atmas residing in all bodies are eternal and do not
perish, when the body perishes. Now, another question arises, when the bodies
are different (color, sex, creed, appearance etc),
how come the atma is same?? To remove this doubt only Sri Krishna tells that the
atman or dehi in every body or deham is eternal. We are witnessing changes
on the body but the soul remains the same. To understand this we should examine
closely our daily habits and experiences. We see variety of persons.
Some are fair, some black, some tall, some short, some females, some males, some
animals, etc. but all these differences do not change our habits.
One may be a millionaire and another a poor. But both see with their eyes only and
hear with their ears. There is no difference in these functions.
Educated or illiterate, one has to eat with his mouth only. So, God has not
permitted any difference in certain basic functions. We eat varieties of food and
vegetables.
They remain so till what we eat reaches the throat. After this the body
assimilates them as protein, vitamin or carbohydrates. This is scientific fact.
We do not eat as such fat or proteins. So, all differences are in the external
appearance only, such as brinjal [butter fruit] or lady�s finger [okra].
The body, however, takes only the essence. So, only those, which appear different,
are all destroyed and atman, which is identical in every creature,
is eternal.
So Arjuna need not to worry that he may be destroying a destroyable atman. So,
in this sloka Krishna says, that Arjuna need not show grief.
(Note that as per bodily conception of relations, we do have to show compassion,
affection etc, but if we limit to just bodily ideas, then we end up being selfish
about
self, family etc, but if we look at if from jeevatma conception, our compassion
will not be limited just to few, but to everybody! and it will also ensure we
understand
the sense of duty without getting over emotional and binding). If we distinguish
atman from body, then we can be of real help to not merely our relatives but to
everyone
suffering. Relatives are body related. Only a perspective that all atmans are same
can make us render help to all. That is why in any calamity, there are some
persons
who concentrate on the things to do and do not go emotional. Such duty minded
persons are of real help.
Though the soul is immortal, violence is not encouraged, but at the time of war it
is not discouraged when there is actual need for it. That need must be justified
in terms of the
sanction of the Lord, and not capriciously.
2-31:
sva-dharmam api ca-aveksya na vikam-pitum arhasi
dharmyad-dhi yuddhA shreyo anyat kshatriya-� sya na vidyate
"Considering your specific duty as a kshatriya, you should know that there is no
better engagement for you than fighting on religious principles; and so there is
no need for hesitation."
In the previous slokas Krishna adviced that Arjuna should not show love and undue
attention to the body, since it is temporary.
In this slokam, he focusses on the importance of doing one's dharma. As a
Kshatriya, it is Arjuna's duty to fight. There is no other
way for Moksham for a Kshatriya. Now, there is a seeming "controversy" here.
Here, Krishna says to Arjuna that he has to fight
the war, if he wants to gain Moksham. In some quarters, Gita is incorrectly
potrayed as a "war goading" book, which resulted in Mahabharat
war. The question is, is "fighting war" the only way for Arjuna to gain
moksham?? Not exactly. Krishna is telling Arjuna to do his Dharma.
And Kshatriya's duty is to fight a "righteous" war and not run away. Had Krishna
given Gita to a non-kshatriya, it would have been
a different dharma (and not war). Another question, doesn't war involve killing
and pain to other beings?? So, how would it be construed
as a path to Moksham?? The reality is, there are different kinds of "Himsa" in
this world (e.g. for example surgery on a body, mental
agony, woman giving birth to a child etc, grabbing property from a family etc).
Himsa is something which gives pain not just for the
present but also in the future. So, in this war, all the warriors who are
fighting get "veera" swargam. As long as Arjuna is fighting a
war justly and also a just war(whose end is just) then it's his dharma and is
assured of Moksham.
Out of the four orders of social administration, the second order, for the matter
of good administration, is called ksatriya. Ksat means hurt. One who gives
protection from harm
is called ksatriya (trayate--to give protection). There are two kinds of svadharmas,
specific duties. As long as one is not liberated, one has to perform the
duties of that particular
body in accordance with religious principles in order to achieve liberation. When
one is liberated, one's sva-dharma--specific duty--becomes spiritual and is not in
the material bodily
concept. In the bodily conception of life there are specific duties for the
brahmanas and ksatriyas respectively, and such duties are unavoidable. Sva-dharma
is ordained by the Lord,
and this will be clarified in the Fourth Chapter. On the bodily plane sva-dharma
is called varnasrama-dharma, or man's steppingstone for spiritual understanding.
Human civilization
begins from the stage of varnasrama-dharma, or specific duties in terms of the
specific modes of nature of the body obtained. Discharging one's specific duty in
any field of action in
accordance with varnasrama-dharma serves to elevate one to a higher status of
life.
2-32:
yadrcchaya-ca upa-pannam svarga-dvaaram apaa-vrtam
sukhinah kshatriyAh partha labhante yuddham idrsam
"O Partha, happy are the kshatriyas to whom such fighting opportunities come
unsought, opening for them unhindered the doors of the heavenly planets."
The impending war is happening by itself, on its own, without any solicitation on
the part of Arjuna. Thus when it happens he and his brothers will be fighting on
the side of righteousness which constitutes the means for acquiring heavenly
happiness without obstacles. Such a war can only be fought by the most fortunate
of ksatriyas and Arjuna should understand his good fortune.
Krishna continues mentioning about the importance of Dharma here. He says Arjuna
is facing this war, not out of his own making,
but by "yaddrachaya" (Fate, God's grace), which is a gateway to heaven, which is a
blessing for the great and righteous Kshatriyas.
Now that question arises, which "swargam" is Krishna referring to here? Is it
Indra lokam etc?? No. Krishna is referring to Moksham
here. **This also point out to how to qualify a decision - Before we engage
ourselves in any work we will have to see these points:
Is this � legally allowed?
� After starting the work, will there be need for any unlawful activities?
� Is the objective a virtuous one or evil?
� Is there precedence by elders?
These four points are required to be examined before we embark on any activity. In
the present context, the fighting of this war has to answer all these quest
<nowiki>**</nowiki> Referring to Dharma Yuddham - The Lord himself went to war against tyrannical
demons to protect Dharma.
For e.g. Rama, Nrusimha, Vamana etc.
In the Parasara-smrti or religious codes made by Parasara, the great sage and
father of Vyasadeva, it is stated:
ksatriyo hi praja raksan sastra-panih pradandayan
nirjitya para-sainyadi ksitim dharmena palayet
"The ksatriya's duty is to protect the citizens from all kinds of difficulties,
and for that reason he has to apply violence in suitable cases for law and order.
Therefore he has to conquer the soldiers of inimical kings, and thus, with
religious principles, he should rule over the world."
Considering all aspects, Arjuna had no reason to refrain from fighting. If he
should conquer his enemies, he would enjoy the kingdom; and if he should die in
the battle, he would be elevated to the heavenly planets whose doors were wide
open to him. Fighting would be for his benefit in either case.
2-33:
atha-cet-tvam imam dharmyam sangraamam na karishyasi
tatah sva-dharmam kIrtim ca hitva paapam avapsyasi
"If, however, you do not perform your duty of fighting for dharma, then you will
certainly incur sins for neglecting your duties and lose your reputation as a
fighter."
In the previous two slokas, Krishna explained to Arjuna that it is imperative for
him to follow his dharma as Kshatriya and fight the war which has come upon him as
"yaddhrachaya"
(thru divine chance) and that by doing so, he will achieve Moksham.
In this sloka and the next, Krishna says the sins that will befall Arjuna if he
does NOT fight the war. By listing the difficulties and sorrows he would
encounter if he slipped
from his expected duty, Sri Krishna is encouraging him to fight. In any act we
have to state the benefits by doing that and the ill effects by not doing. By
judging both one
has to conclude to perform an action.
Krishna terms this war as "Sangraamam" and not "Yuddham", in this slokam. Why?
Because the war has already started and the
armies ready to battle! Yudhdham means it could start even next day or after. But
sangramam means that is already started and when both sides are aligned and ready
to fight. Peace efforts could have been initiated before start of a fight but not
after it had started. Such efforts before the fight began would be appreciated;
but after it had started any such efforts would be branded as act of cowardice. So
Sri Krishna cautions that if Arjuna decided to withdraw from the war, he will be
defamed and then he would also be slipping from his expected dharma, resulting in
sins or papa to accumulate. So by abandoning the fight he will fail in his
swadharmam, that is his duty as Kshatriya to fight, and lose kirti or fame. Even
if he does not care for the fame, sins or papa will accrue for slipping from
swadharma. Sri Krishna lists the two, swadharma and kirti, as necessities for life
in this world and in the nether world.
Sri Krishna uses the words dharmyam sangraman, which means fight performed
righteously. This war is for establishing dharma, it is to be performed legally
and the outcome also is for dharma, a high objective. Since Arjuna, desirous of
preservation of dharma, this is a holy and upright war. The word sangramam is used
instead of yudhdham. . Why? Because it is as per the law, dharma shastras, the
results are worth it. If he doesn't fight this battle - all the fame(Keerti) he
achieved in the past as a warrior will be gone, giving
up his "svadharmam" as a Kshatriya, he will incur sin (Paapam Avaapsyaasi).
If through injudicious sentiment or bewildered ignorance Arjuna should fail to
perform his prescribed duty as a ksatriya by fighting for the sake of
righteousness; he would lose a most
excellent opportunity of attaining the heavenly spheres, he would lose his
reputation as a hero and he would have to accept great sinful reaction.Losing Fame
and Name (Keerti)
is a big loss in this Lokam for a Kshatriya and Arjuna will lose it, if he doesn't
battle. Not only that, even in the other worlds, Arjuna will be at loss, since by
shirking his duty ,
he incurs sin and doesn't gain swargam.
Karma Yogam basically is doing one's duty as per his "ashrama dharma"
(Varanaashrama) and that leads to Bhakti Yogam.
If Arjuna is shedding his basic duty, he is not doing either Karma or Bhakti yogam
and that leads him to sin. **Abide by swadharma is what is advocated.
2-34:
akirtim ca-api bhutani katha-yisyanti te �vyayaam
sambha-vitasya ca-akirtir maranad atiricyate
"Creatures will always speak of your infamy, and for a respectable person,
dishonor is worse than death."
In this slokam, Krishna continues detailing the ills which would befall if Arjuna
runs away from the war. He says that Arjuna
will lose his honor and reputation as great warrior which he gained from all times
(avyaayam) and be (kaithshyanti) ridiculed by all people
(Bhutaani) that he has run away from the battle. This infamy will be worse than
death for somebody as honored and reputable as
Arjuna. For a wise man, discrimination(vivekam), courage, bravery, calmness and
caution all need to be prevalent. Arjuna cannot
say that he doesn't care about his reputation and run away. It may be ok for a
common man, but for a great personality like Arjuna
with a legacy of honor, it will come off poorly.
Not only will happiness and fame elude him if he disregards his duty as a ksatriya
but the world opinion of those competent to judge and those incompetent as well
will chastise
him and speak of his act of disgrace public and privately. They will say Arjuna
was a coward for when the battle was about to begin he gave only excuses and
retreated hastily
from the battlefield. The Supreme Lord Krishna is telling him that forever history
will brand him for cowardice. If Arjuna was to reply that what the public think is
of no consequence to
him, the Supreme Lord neutralises that by stating that for a person of honour
possessing the qualities of heroism, determination, puissance, courage etc. which
are all contrary to
cowardice to have to accept infamy is worse than death. If he was to acquire
disgrace of this kind death for him would certainly be much better. If reasoning
further one was to
present the question of how ignominy could attach itself to one who is already a
renowned hero and whose resignation from the battle field is prompted only by
motives of respect
for elders and compassion to friends and relatives then the next verse 34
neutralises that argument.
2-35:
bhayad ranad uparatam mamsyante tvaam maha-rathah
yesham ca tvam bahu-matah: bhutva yaasyasi laaghavam
"The great generals who have highly esteemed your name and fame will think that
you have left the battlefield out of fear only, and thus they will consider you
irrelevant."
"Astaana Sneham" - Showing compassion to the wrong places and towards the wrong
people, like Arjuna is doing by showing
compassion etc towards Duryodhana etc. In this slokam, Krishna responds to
Arjuna's doubt from the previous slokam. Arjuna asks
how can he get dishonor when he is withdrawing from the battle only out of love
and compassion towards his relatives and avoiding
bloodshed. Krishna responds about Arjuna(Tvam), the mahaarathis(warriors like
Duryodhan, Karna) etc will think (manyate) that
out of fear (bhayaat) that you ran (uparatam) from the battle (ranaat) and for
those (yesham bhutvah) who have been thinking
greatly (bahumata) of you, will think in the futurue (yaasyasi) lightly (laagavam)
of you and treat you with contempt. Despite going through
many humilations in losing the kingdom through treachery etc, Arjuna and other
pandavas didn't lose their honor or reputation as great
warriors among the common people, because they behaved with honor! Now, running
away from the battle, would make him lose
all the reputation.
There is a thin dividing line between "patience and compassion" and "cowardly
and weak". If somebody is very patient and tolerant,
it can be sometimes miscontrued as weakness and cowardliness. In this case, it's
possible that great understanding souls like Bheeshma
and Drona would understand Arjuna's dilemma, but "Duryodhana and Karna etc" would
not think it that way. Now, Arjuna says, he
doesn't care about what Duryodhan etc thinks and would prefer to not battle.
Krishna says, it's not just about Duryodhana, but even
the common man will perceive Arjuna as running away from battle and not doing his
duty. We should thus understand to differentiate between mercy and patience
on one hand and incompetence and cowardice on the other.
2-36:
avacya vAdams-ca bahun! vadisyanti tava-ahitah:
nindan-tas tava samarthyam ! tato dukha-taram nu kim
"Your enemies will describe you in many unkind words and scorn your ability. What
could be more painful for you?
This slokam is also advising Arjuna not to show "Astaana Sneham". His
enemies(ahitAh) will talk (vaadan cya) a lot (Bahun
Vadishyanti) of unkind and fabricated (avAcya) words. His abilities (saamarthyam)
will be vilified (nindantah). For Arjuna who is so proud
about his prowess and "Gandhivaam" would not be able to suffer this ignominy of
being humilated by his enemies with slanderous remarks.
That is what Krishna is warning Arjuna against. When a friend or wellwishers pass
remarks like it, we can tolerate it, because they are
close ones. But, when a enemy is vilifiying, a warrior like Arjuna cannot bear it.
Now, Arjuna may think, Ok, so what if my enemies
poke fun at me. Krishna also gives a vieled warning here, saying that Arjuna may
then get provoked and fight the war and if he does so,
then he will be potrayed as someone who is fighting due to being slighted and not
for the people.
A question may arise : Krishna himself "ran away" from battle with Jarasandha and
went and built Dwarka city. Arjuna may have the
question on why he is suggesting Arjuna to fight and not quit. Sri Krishna was
born in Gokulam and after ten years, He lived in Mathura for some years. But King
Jarasanda
invaded Mathura several times. Seventeen times he invaded and Sri Krishna
defeated him every time. Sri Krishna requested His brother Sri Balarama, to go to
west seashore
and reclaim land from the sea and establish a new city of Dwaraka. Sri Balarama
did not agree. When next time Jarasanda invaded Mathura, Sri Krishna ran away from
Mathura.
Arjuna remembered this incident. But there are two main differences in the two
incidents. Firstly, rules, which we follow, cannot be applied on the Lord.
Secondly, Sri Krishna
had vanquished Jarasanda several times and He was merely acting as though He was
running away from Jarasanda out of fear. Here, for Arjuna this is the first time
to fight
with these people. So, how can he run away and compare this with Sri Krishna�s
action?
2-37:
hato va prapsyasi svargam jitva va bhoksyase mahim
tasmad uttistha kaunteya yuddhaya krta-niscayah
"O son of Kunti, either you will be killed on the battlefield and attain the
heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get
up and fight with
determination."
"Tasmad Uttishtha Kaunteya" - Thus! exhorts Krishna to Arjuna to Stand up with
determination (krta) to fight (YuddhAya), in this
slokam. If you get killed, you will achieve Swargam (Hatoh VA prApasyasi Svargam)
and if you win, you will enjoy this worldly kingdom
(jitA vA bhoksyase mahim). If you don't fight, you will not achieve either glory
here nor in other worlds. He addresses Arjuna as
"Kunti Putra" (Kaunteya), because Kunti is renowed for her courage and devotion.
In addition, Kunti is Krishna's dear aunty and as such
it becomes Krishna's responsibility to protect Krishna.
Related comments: Some may say that Asoka gave up war and violence, whereas
Krishna is prompting Arjuna for war. Asoka
actually gave up wars etc, after fighting numerous wars. Whereas Arjuna's Dharma
here is to wage war against Kauravas to protect
his people and ensure the kingdom is not ruled by crooked Kauravas. In addition,
when both opposition factions are in agreement
to call of war, it may make sense to back off (eg: Alexander and Paurus etc), but
in this case, there is no such signal from Kauravas.
Another question is, Arjuna didn't have similar qualms when warring with Kauravas
in the past (Virata yuddham during vanavas), but
why is he having the fear now?? In the past, he didn't have to worry about
killing Drona or Bheeshma or other close relatives, so
there was no issue.
2-38:
Sukha-dukhe samEy krtva, lAbhaAlabhau jayaAjayau,
tathO yudhAya yujasva, naivam pApam avApsyAsi.
This begins the prelude to KARMA YOGAM section. Krishna says Arjuna will not
incur sun (Naivam pApam avApsyasi), if he just
engages in war just for the sake of war (YuddhAya yujasvya) and not with sense of
attachment or results. What attachment or results
is Krishna referring to here - be equanimous in joy and sorrow i.e no need to
feel joy by killing enemies or felling them or no need
to feel sorrow in felling opponents such as Bhishma etc. We cannot equate Joy and
Sorrow as one, but the feelings and reactions
which emanate in the face of joy and sorrow - those feelings is something we need
to control and look at it with some sense of
detachment. The same sense of equanimity should also be there in the face of gain
and loss, victory and defeat.
This is in response to Arjuna's lament that he doesn't care about kingdom, winning
etc and doesn't want to fight. In response, Krishna
said that Arjuna should fight , since it's his duty, which will result in his
gaining heavenly kingdom (Moksham). In this slokam, Krishna
says that Arjuna should fight as a sense of duty and not get disturbed by
dualities such as joy & sorrow, victory & defeat, gain&loss.
This is a important qualification for a KarmaYogi! Krishna says that Arjuna should
fight as a Karma yogi, as a sense of duty, without
consideration or attachment or disturbed by gain or loss, victory or defeat etc
and when he does it, there will be no incurring of sin.
He who acts for his own sense gratification, either in goodness or in passion, is
subject to reaction, good or bad.
Knowing the immortal eternal soul to be that which is distinct and independent
from the physical body, uncontaminated with the qualities pertaining to the
material existence but connected to those qualities which are spiritual in nature
and eternal; maintaining an equipoised mind in the various conditions of pleasure
and pain, loss and gain, victory or defeat being devoid of any fruitive desire or
hankering for any reward or remuneration, such as going to the heavenly worlds,
fight this righteous battle as a matter of duty which needs to be discharged. One
who is situated in wisdom with their mind properly composed in this manner while
executing their prescribed duties will incur no sinful reactions and thus will be
eligible for salvation from material existence. Sinful reactions is the root of
all suffering and the cause of perpetual bondage in the cycle of birth and death
in the material existence.
Arjuna is baffled on how he can do it. Krishna points out that as Rama in the
previous avtaar, he followed this same principles!!
2-39:
esA te a'bhijitha sAnkhye! buddhir yoge tv imAm Srnu ;
buddhyA yukto yayA pArtha, karma-bandham prahAsyasi.
"Thus far I have described atman to you through analytical study. Now listen as I
explain it in terms of working without trivial results. O son of Pritha, when you
act with such
knowledge you can free yourself from the bondage of karma."
This sloka starts the KARMA yogam section, where krishna expounds on Karma yoga.
Gita is the extraction of the sayings of Upanishad.
Upanishad - UPA(near), Nishana(getting to Brahman) . Upanishad tells us the
reality of Brahman and the ways to reach close to Brahman.
The ways it propounds is Karma Yogam, Jnaana Yogam, Bhakti Yogam. In this it's
generally considered that Bhakti Yogam is primary
and Karma and Jnaana Yogam are it's ancillary i.e for Bhakti, one needs Karma
and Jnaana anushtaanam as pre-requisites.
nstead of practicing each separately, it is better to have one as the pradhanam
[main] and the other two as angam [branches or ancillaries]. Just like in our
degree courses
we have one subject, say Chemistry, as main and study say, mathematics and
physics, as ancillaries. Similarly, if one decides to seek Moksham through
Karmayoga,
then one has to have Gyanayoga and Bhakthiyoga as ancillaries. But there is a
difference. In the education system, pass in the main can be done without studying
the ancillaries.
Whereas, in seeking Moksham, if Bhakthiyoga has to be practiced, then one has to
practice Karmayoga and Gyanayoga. Without these two, a person cannot practice
Bhakthiyoga.
Upanishad says - Atma Drashtavaya, Stortavyaa, mantvyaya, nidhistavyaaya - i.e we
should constantly, deeply, exclusively hear about
the lord for reaching him. Question is, we also need to know how to conduct
ourselves in this world, while we seek to achieve
salvation(Moksham). The primary requirement for it is to realise that body is
temporary and soul is eternal and salvation lies in
getting out of the cycle of birth and death. If one doesn't realise this, then
it's not possible to get away from this never ending cycle
and we will be forever caught in this web of material existence. So, the first
step is to realise that Soul is eternal and body is
temporary. To realize Paramatma, atman has to listen about Him. Then, contemplate
on what was listened to. Then meditate without interruption , but with
concentration.
Such continuous meditation is called Bhakthi and this results in merging with the
Paramatma. This will make the atman to feel happy in union with and sorrow in
separation from God. Thereafter, the soul departs this body and this world and
reaches Moksham and remains with Him in eternal happiness. It is a stairway to
Moksham. All born cannot immediately go for
Moksham. In this world lots of good things are to be done and this life has to be
happily spent. But the objective should be to reach Moksham after this life
without the perils of another birth.
When will this thought come? First, one should realize that this body is
perishable and atman is indestructible. If one thinks atman and body are same,
when body perishes, atman
also will perish and then there would be no need for Moksham or worry about
rebirth. So, this basic knowledge that atman and body are different is essential.
Not merely accepting
that they are separate, it should be firmly believed that atman is eternal and
body is destroyable. Further, it should be realized that in this life happiness
and sorrow are mixed.
The natural feeling of the atman is always happy. But when inside a body in this
earth, mixed feelings are unavoidable. So, the objective should be to get the
everlasting
happiness, its natural quality. This pursuit is necessary.
Next step is to know that Soul is owned(adimai) by Paramatma and we are not
owners or independent. This realization about atman and body is the first step in
the stairway.
This step alone cannot take to the top. The next step is to realize that this
atman is servant of God. Paramatma is the ruler and atman is ruled. Therefore,
atman has to
cling to the Feet of the Lord. Instead of saying that Karmayaoga, Gyanayoga and
Bhakthyoga are various paths to reach Moksham, Bhakthyoga is the main.
Visiting temples, chanting His names and helping His devotees, will all constitute
Bhakthiyoga. For this as main one needs Karma [action] and Gyana [knowledge].
These are needed in any activity. Ways to reach the lord are Karma, Jnaana and
Bhakti Yogam. Rather than saying three yogams are seperate and independent, we
can say
Bhakti yogam is the primary way to reach lord and this involves singing, chanting,
visting holy places, helping others, being close to devotees etc.
Bhakti yogam has two angas, karma and Jnaana - it requires discipline and
knowledge. It is similar to - for riding a vehicle, one needs knowledge that
vehicle
requires petrol etc to run, need to operate clutch and brake together, brake to
stop the vehicle and in addition one needs the skills to operate
the vehicle. Similarly for Bhakti, one needs knowledge and discipline. ANd to
even start this course, the primary pre-requisite
is the basic knowledge that Atma is Nityam and Body is temporary.
Krishna has followed the same pattern. From slokas 2-12 onwards to sloka 2-30,
Krishna has emphasized that Atma is Nityam and temporary nature of the body.
From Slokams 2-39 to 2-51, Krishna expounds on Karma Yogam and after that he
expounds
Jnaana Yogam and in Chapters 7,8,9 he expounds on Bhakti Yogam and in the later
chapters he explains the ways for Moksha.
So, Geeta has been laid out in this manner - Initially in the second chapter
(slokas 12 to 30), it tells us the nature of the soul and the
temporary nature of body, since this is the primary pre-requisite. Next, it
explains the ways of Karma Yogam i.e how to do our
duties. NExt, it explains Jnaana yogam (knowledge). Next, it explains Bhakti
yogam (which needs knowledge of soul, how to do our
duty, knowledge) and next it explains ways for Moksham.
In this slokam,
"esa te abhihitA SANKHYE!" - note, esA te i.e in the slokas (2-12 to 2-30), i
have explained (abhitha) the philosophy of Sankhye!.
Sankhya means "buddhi" and Sankhyam is "the Atma which is understood by Buddhi"
and Sankhye is the philosophy which describes
the real nature of the soul (i.e it is nityam, it is eternal). I.e i have
explained about Sankya Yoga(the true nature of the soul).
'Sankhya' means 'intellect,' and the truth about the Atman, which is determinable
by the intellect, is 'Sankhyam'. Concerning the nature of the self which has to be
known, whatever Buddhi has to be taught, has been taught to you in the passage
beginning with, 'It is not that I did not exist' (II.12) and ending with the
words, 'Therefore, you shall not grieve for any being' (II.30).
Krishna says - "yayA buddhyA yuktah" - that buddhih (intelligence) by which ,
"Karma bandham prahAsyasi" you can
released from bondage of reaction - that knowledge (Karma yogam) will be explained
to him.
The disposition of mind (Buddhi) which is required for the performance of works
preceded by knowledge of the self and which thus constitutes the means of
attaining release, that is here called by the term Yoga. It will be clearly told
later on, 'Work done with desire for fruits is far inferior to work done with
evennes of mind' (II. 49).
"buddhir yoge tv imAm srunu" - Now Listen(Srnu) about yogE buddhi (karma yogam).
What Buddhi or attitude of mind is required for making your act deserve the name
of Yoga, listen to it now. Endowed with that knowledge, you will be able to cast
away the bondage of Karma. 'Karma-bandha' means the bondage due to Karma i.e., the
bondage of Samsara.
'Sankhya' means 'intellect,' and the truth about the Atman, which is determinable
by the intellect, is 'Sankhyam'. Concerning the nature of the self which has to be
known, whatever Buddhi
has to be taught, has been taught to you in the passage beginning with, 'It is not
that I did not exist' (II.12) and ending with the words, 'Therefore, you shall not
grieve for any being' (II.30).
The disposition of mind (Buddhi) which is required for the performance of works
preceded by knowledge of the self and which thus constitutes the means of
attaining release, that is here
called by the term Yoga. It will be clearly told later on, 'Work done with desire
for fruits is far inferior to work done with evennes of mind' (II. 49). What
Buddhi or attitude of mind is required
for making your act deserve the name of Yoga, listen to it now. Endowed with that
knowledge, you will be able to cast away the bondage of Karma. 'Karma-bandha'
means the bondage
due to Karma i.e., the bondage of Samsara.
Now question comes up, Arjuna is not intrested in fighting. So, why is Krishna
talking about Sankha Yogam, Karma yogam etc, rather
than just exhorting Arjuna to fight?? Krishna first explains thru Sankha Yogam
that Souls are eternal and body is temporary, thus
killing in a just war is not sinful and Arjuna shouldn't go weak at the thought of
killing relatives etc. Next, Krishna addresses the
concern of Arjuna about not being intrested in fruits of war etc, by talking about
Karma Yogam and explaining that Arjuna need not
fight for fruitive results, but a Saadhanam for Moksham. Waging just war is a
Kshatriya Dharma and is his karma yogam.
Karma Yogam:
Introduction: One can do a thing anywhere, or as prescribed in vedas or not
prescribed according to vedas. But, if one performs
a duty in a "loukeeka" fashion, one doesn't get any benefit other than material
benefits. But, if one does one's duty as per the viddhi of
vedas,
eg> when we bath at home, under a tap etc, there is no additional benefit, apart
from cleaning body. But, if we take a dip in ganges and
other temple pushkarinis, the body not only gets cleaned, but we are also blessed
with washing away of sins. Why? Because it's
prescribed in vedas.
What constitutes Karma yogam - All our daily activities, eating, sleeping,
working, helping etc basically constitute Karma yogam. Simple?
Right? Yes. But, this needs to be done as per the prescription of Vedas and not
do anything which is NOT prescribed in the vedas.
And it needs to be done in full faith and spirit and also NOT with sense of
attachment. For eg: if one takes bath in Pushkarini,
without any belief in it's powers, then it will not help. Again, What is Karma
yoga? It is eating, sleeping, working, etc. Nothing extra is required to be done.
But these activities are
to be done as prescribed in shastras. This is very important. If we do our
activities according to the dos and don ts of shastras, it is � karmayoga. If we do
karma yoga we are
sure to attain Moksham. Shastras are instructions given by God. He has told that
He liberates the one who faithfully follows His instructions. Once we have that
belief that
we are acting according to the stipulations of the Lord, He also will erase all
our sins and make us to reach our natural state of happiness,Moksham. In these
instructions
one is asked to eat, sleep and work. Nowhere the shastras ask us not to do
anything else. The person instructed [by shastras] could be a bachelor or married
or sanyasin
or a beast or bird. Whoever be, if the prescribed action is performed with a firm
belief that this will yield Moksham, that result will be achieved. A bath in this
pond with a belief
that it will only remove my body dirt, then this action will not get Moksham. But
same action with a firm belief that I will get Moksham, by bathing in this pond,
will get Moksham.
So a steadfast belief is to be there along with the vidhi.
So: Karma Yogam constitutes:
<nowiki>*</nowiki> Performing duties which are prescribed and NOT doing anything which is against
prescribed
<nowiki>*</nowiki> Belief in it and doing it as Bhagavan's viddhi that it's a means for moksham.
(eg: not having faith while bathing in holy waters, but just doing it because
it's prescribed!)
(eg: Marrying, having kids, performing family duties etc should be done as
Karma yogam, since it is prescribed and do it as a means
of moksham i.e just as duty).
Karma can be divided into three:
<nowiki>*</nowiki> Nitya Karma - to be practiced daily. Tharpanam, Daana-Dharama(Charity),
Festival celebration
<nowiki>*</nowiki> Naimitika Karma - to be performed due to certain reasons or in certain
occasions
<nowiki>*</nowiki> Kaamya Karma - Doing things with desire for material benefits, to achieve
certain goals eg: passing exam, marriage etc
All these karmas or actions are stipulated. These have to be done uninterruptedly.
Performing annual ceremonies [shraddham] for deceased forefathers [pithru],
celebrating festivals, etc.
are all Karma yoga. Why Sri Krishna is encouraging Arjuna to fight? Because it is
stipulated for him. He is asked to do what he learnt. So, Karma yoga can be
performed by anybody.
Sri Krishna lauds the greatness of Karma yoga in the next sloka.
2-40:
nehA-abhikrama nAso-asti ! Pratya-vAyo na vidyate!
svalpam apya-sya dharmasya! trAyateh mahato bhayAt!
"In this endeavor [karma yoga] there is no loss or lessening for a little
advancement on this path and can protect one from the most dangerous type of
fear."
In this slokam, Krishna expounds the benefit and greatness of Karma Yogam. Just
like a Parent tells a kid that what glory would be,
if he achieves 99% marks , to intrest the kid in studying, similarly Krishna
tells the greatness of Karma Yogam to Arjuna, before
explaining the details of Karma Yogam.
"NehA abikramoa-Nasao Asti" - There is no loss in this Karma yogam. eg.
unlike leaves which "lapse", this doesn't lapse.
It "carries" over it's benefits. For eg: if we follow for sometime and
discontinue, the benefits of whatever we did will not lapse.
One percent of work done in Krishna consciousness bears permanent results, so that
the next beginning is from the point of
two percent, whereas in material business, without a hundred percent profit there
is no success. or it's like writing an exam- attempt
an answer but even if you do not get the right answer or not complete it, even
then the examiner puts marks based on how much
you wrote correctly.
"pratyavAyo na vidyate" - Another fear is, if we stop karma in between, we incur
sins etc. Arjuna is scared that incuring sin would make
it a bigger issue and invite additional sins. Krishna says here that, there is no
need to fear and it does not happen that way, as long
as one performs duties with selfless spirit as a sense of duty for Moksham and not
for material gains etc.
"Svalpma apsya Dharmasya" - Even performing a little will still help. Atleast do
svalpa! (how kind of krishna!)
"TrAyateh Mahatoh BhayAt" - Doing the above can protect one from the greatest
danger and fear of samsara.
The Supreme Lord Krishna reveals that even the slightest, most minuscule effort
made regarding this karma yoga of performing actions without desiring fruitive
results is never in vain.
The word abhikrama is derived from arambha meaning any beginning as in any effort.
The word nasa means destruction as in loss of, thus the effort itself is the means
to a guaranteed
result. Not even is failure accrued when a righteous action is begun but is unable
to be completed due to circumstances and absolutely no negative effect will accrue
even when a righteous
action is interrupted at its very commencement. Even a the most minute righteous
action performed without desiring fruitive results saves one with spiritual
knowledge from the great fear
of the endless cycle of birth and death in the material existence. This same view
is further elaborated later in chapter six, verse 40 describing that in this world
or the next there is no loss or
dimunition for the aspirant.
2-41:
vyavasAyA-atmikA buddhir! eka-iha kuru-nandana!
Bahu-sAka hy anantAs-ca ! buddhayO-A'vyava-sAyinam!
"Those who are on this path[ with Moksham as objective] are resolute in purpose,
and their aim is one. O beloved child of the Kurus, the intelligence of those who
are irresolute [performing
kamya karmas]is many-branched."
So far, Lord has mentioned two key things about Karma Yoga : One is the
performer should do it without attachment to results (Labah-Alabah Jaya-Ajayaoh!)
& show equanimity
to joy & sorrow and the second is there is no dimunition of results (Na-iha-
Abhikramoh Nasao-Asti) even with some effort and also if the effort (Pratya
Vayoh na drishyateh) could
not be completed due to various reasons, there will be no Dosham. It will give
benefits till the extent it's done and protect one from the dangers of this
samsara.
Krishna splits karma into two types. One which is focussed on Moksham and other
on Kaamyam-material gains. Krishna says the
greatness of doing karma related to Moksham is superior and preferable to to
kaamyam gains. Now this may see tough - why should we
only focus on Moksha karmam? We have so many desires. To explain this further,
swami says, it's similar to schooling. Till Class 12,
we learn lot of subjects. But, from college, we focus on few subjects and as we
go further up in education, we focus on fewer subjects
and then finally in PHD , we focus on only ONE subject and one goal. Similarly,
in world, if we keep pursuing material desires, it keeps
growing and growing and we get mired into it without any end (education, marriage,
kids, fame, career etc) and dissipates our focus
on the actual goal (moksham and Brahmam). To avoid this, our focus should be on
that Karma which is on the path of Moksham.
Kaamyam Karma are variegated because there is no end to material desires. But,
the Moksha karma always remains the same(eka), since
it's never changing. Soul is the servant of God. Atman has total knowledge.
Atman s nature is happiness. So atman cannot waste pursuits after � trivial results.
If one remembers
these and performs the actions or karma with a steadfast mind, then that knowledge
will be one or same. Whereas since the kamya karmas are not performed with the
right
knowledge of atman, they will all be diversified and will not lead to a finite
result. Convergence only can lead to a single objective. So Arjuna is advised to
take up only those karmas,
which will get him Moksham. A clear and proper understanding of the atman alone
will enable to perform karma yoga.The key thing is the right disposition of
mind i.e "vyaavasayika-atmika buddhi" i.e knowledge of the true nature of soul
while doing any act and being focussed on pleasing the lord and not for material
gains.
One should be focussed (single minded - vyaavasayika) with the unshakeable
conviction and disposition of mind (buddhi) of
"atma swaaroopam" ( i.e i am subservient to the Lord, jeevatma has knowledge,
body and soul are different) and be focussed ONLY (eka)
on Moksham and not be many-branched or all over the place (bahushaaka) i.e
immersed in worldy desires, being stuck in material and part
spiritual pursuits or doing endless karmas for worldly desires and thoughts, it
will lead to nowhere and we will be stuck in samsara taking
repeated births. One who is not FIRMLY fixed in mind is diverted by various
types of fruitive acts.
The word vyavasaya derived from nischaya means certainty. The unshakeable
conviction one has of such a decisive nature is that which the aspirant of
salvation possesses and
which can be understood by the actions they perform. The strength of this
unshakeable conviction is directly connected to one's understanding of the eternal
reality of the soul's immortality.
Fragmented and not evolved is that mind which entertains ideas of performing
actions for the reaping of results. People of this type vaguely know that the soul
exists, although
mistakenly attributing it as being part of the body and no more knowledge is
required in their case as their material wishes for wealth and fame and even
heaven can be obtained without having accurate, precise knowledge of the actual
transcendental position of the eternal soul.
But on the other hand the conviction of certainty is unique in its singleness of
purpose and focused aim. All actions executed by such a living entity has for its
sole objective salvation and the
means is yoga which is the science of the individual consciousness attaining
communion with the Ultimate Consciousness. This is the essence of the Vedic
scriptures which lead to this
conclusion and such being the case there can arise only one unshakeable conviction
to one possessing spiritual insight. For the fulfilment of one single attainment
being salvation, all actions
are dedicated by one fixed in the firm resolve for salvation. Hence as the primary
objective of the Vedic scriptures is one, the firm resolve as regarding the
purpose of all actions can be but
one as in the case for example of the six different kinds of rituals called Darsapurnamasa.
Three rituals are to be performed on the new moon and three are to be
performed on the full moon. In their performance they all differ in regards to
execution yet they may be said to constitute a single aim for when all are
directed to obtaining a single fruit all there seperate
differences may be understood as part of a whole.
Whereas in the case of those with fragmented and unfocused minds who engage in
various activities each intended to acquire some result such as heaven, wealth,
fame, power and so forth and so on the schemes are endless as the desires are
endless. Even the results are diverse as in the case again of the Darsa-purnamasa,
for although the rituals are directed to be performed for the obtainment of a
specific goal, yet they confer minor benefits as well such as good health, vigor
and long life. Thus it is stated that the mentality of those not evolved is
endless and ramifying.
The conclusion of this verse is that all nitya or daily rites and all naimittika
or occasional rites for specific times prescribed in the Vedic scriptures shall be
performed with the sole aim of
ultimate salvation as the purpose. Although each rite individually is capable of
giving its own temporary, material reward; but all such rewards are to be ignored
while holding focus solely on
salvation.
As for fruitive rites and rituals desiring some material benediction, these shall
be performed in the manner prescribed for the four varnas or classes of cultured
life being brahmana, ksatriya, vaisya, and sudra in the four asramas or stages of
cultured life being brahmacarya or celibate life, grihasta or married life,
vanaprastha or renunounced life and sannyasa or dedication and focus solely on the
Supreme Lord. Accordingly they should also resign the acquired results of their
efforts in favor of salvation.
In the next three verses will be seen that those who engage solely in fruitive
activities are condemned.
2-42: yAm imAm puspitAm vAcam pravadanty avi-pascitah! veda-vAda-ratAh-pArtha
nAnyad astiti vAdinah
2-43 kAm-AtmAnaha svarga-parA ! janma-karma-phala-pradAm kriyA-visesa-bahulAm
bhogAisvarya-gatim prati
2-44 bhog-Aiswarya prasaktAnAm tayApahrta cetasAm! vyavasAya-AtmikA buddhih
samAdhau-na-vidhIyateh!
Our desires can be categorized into three:
<nowiki>*</nowiki>This world desires - Lookoh Bina Ruchih! Different types of desires in this
world. Eating well, marrying, property, hobbies, career etc.
It's all based on misunderstanding that body and soul are the same.
<nowiki>*</nowiki>Swargam desires - This is the desire for swargam i.e enjoying other worlds
like devas. This is based on the understanding that
body and soul are different
<nowiki>*</nowiki>Moksham - This is the desire for Moksham i.e breaking the eternal cycle of
births.
Thus earthly pleasures, heavenly pleasures and the endless pleasures in Moksham
are before us. Krishna divides this desires into two:
<nowiki>*</nowiki>Desires of this world and other world
<nowiki>*</nowiki>Desire for Moksham
He tells Arjuna that the various karmas performed for attaining the
earthly/heavenly pleasures, will lead one to nowhere. But a single-minded karma
with Moksham as target, will progress in a single direction and there will be no
need to do the karmas for the earthly/ heavenly benefits. That will be karma yoga.
Here we may think like this. All may not be interested in Moksham. Besides, if Sri
Krishna declares that by doing karma yoga one will soon get Moksham, many will
withdraw from practicing karma yoga or even listening to these lectures. People
will discourage younger ones from listening to Gita lecture as they may think that
Moksham will be attained immediately, and they may not be able to do the expected
domestic duties. So, it is emphasized that merely knowing Gita will not
immediately fetch Moksham and only after the prescribed life is over one will
attain Moksham.
In the previous slokam, Krishna mentioned that one needs to be focussed on the
desire for moksham and do duties accordingly. Now, a question arises on how we can
do this, while
living in this material plane, where we are forced to do material duties to
survive and thrive ??
Krishna responds that, by immersing only on material desires, we will definitely
NOT get anywhere close to Moksham.
But, if we focus on moksham and do all the worldly duties, Krishna will take
care of the material needs and we don't need to worry
about it. That is, by being focussed on Moksham and doing worldly duties, we
also get material needs fullfilled as a "byproduct".
Then what happens to our domestic compulsions and duties? So one may doubt
whether this sermon is practical. Actually, by practicing Karma Yoga as preached
by Sri Krishna one will
get all the comforts in this world as a bye-product. But karmas done with aim
for earthly/ heavenly comforts will never get Moksham. Sri Krishna clearly says
that all karmas with Moksham
as objective, will by the Grace of Sri Krishna, satisfy all the necessities in
this earth, besides guaranteeing Moksham. One need not aspire for these worldly
desires and Sri Krishna will take
care of all those. It is like one pounds paddy to get rice. In the process, one
sweats profusely. Seeing this the neighbor asks whether one was pounding to sweat.
Sweating was only a
bye-product and aim was not for sweating. Similarly, we should perform our
karmas with Moksham as the only objective and nothing else. Paramatma will on His
own take care of our
comforts in this earth also. This declaration is necessary for anyone to aspire
to do karma yoga.
Another example is, when a wealthy man is ready to give one Lakh rupees, if we
ask him 100 rupees, we only get 100Rs and waste the opportunity to get 1 Lakh.
This is similar
to asking the Lord for only material things and not Moksham. If we focus and
ask for Moksham, we would also get "material" things as part of it. (just like
100 is part of 1 Lakh!).
Another example is, in exam, if we target to get 80 marks, we may get 60, but if
we focus to get Cent percent, we have better chance of getting cent percent. It's
the same for Moksham,
which is the highest goal.
God is ready to give us the Ultimate- Moksham. The trivial benefits will
automatically follow suit. So Sri Krishna declares:
yam imam puspitam vacam pravadanty avipascitah veda-vada-ratah partha nanyad
astiti vadinah
"Men of small knowledge are very much attached to the flowery words of the Vedas,
which recommend various trivial activities for elevation to heavenly planets,
resultant good birth, power, and so forth�
Through all these slokas, Sri Krishna is instructing that all actions should be
performed with Moksham as the only purpose. Our aim should not be for the lower
benefits of comforts in this
world are other heavenly pleasures. Why does Sri Krishna say so? Firstly these
earthly/heavenly delights are trivial. They are transient in nature. The wealth
accumulated is not permanent.
What was comfortable yesterday may be irritating today. Thirdly, we are His
servants and so we should accept only what He ordains. Our service also should
only be for His pleasure.
By aspiring for lowly results, our attribute as His dependent is maligned.
Jeevatma is the servant or slave of Paramatma. Jeevatma is dependent on Paramatma.
So, it is necessary to
listen to What Sri Krishna orders and do the same. Every action of us should
please the Lord. By independently choosing a goal and doing karma to attain that,
will displease Him.
Thus these pleasures are trivial and momentary, and realizing we are in His
possession, we should never do any karma with results anything other than Moksham.
Though, this may
be accepted, it is not easy to drag away our actions from performing for petty
results. Even Alwars lament that the mind is pulled towards smaller pleasures. So
one cannot avoid this
struggle and only continuous efforts will make us to realize this. Never at
anytime think that this is impossible. As long we keep faith in Him, our efforts
in karmas for lowly benefits
will fade and we will perform all our actions only for Moksham. An action could be
done for smaller results or for lofty purpose and the attained results will be as
intended.
This material fruits are petty. The fruits of this desires are temporary (love
changes, property doesn't remain forever etc). Moreover, we are the Lord's
property (Jeevatma is subservient
to Paramatma by nature), so we should follow the path laid by the Lord, for our
benefit, rather than chasing petty and temporary things.
Ofcourse, it is not at all easy by any means to shed this material desires.
Even great Azhwars have written about the pull of the samsaric desires for Kama,
artha etc. This is a struggle
which we have to go through, with full faith in the Lord and not give up
easily.
Krishna says, a karma can be done with the intention of Moksham rather than
petty desires. We can do our daily duties with
this spirit. eg. Nuclear energy. Nuclear science can be used for good like
energy production but it can also be used for destruction.
Thus there are two sides of the coin. Therefore, the intention makes all the
difference. Similarly our karmas or actions could be intended for lowly benefits
and the same will be reaped.
But with an intention to achieve Moksham, the same karmas will yield not only
Moksham but the worldly happiness also.
If we perform actions with lowly intentions, then we will obtain only them and
we cannot avoid the recurring cycle of rebirths. Therefore, with a determination
to set goal as Moksham only,
Arjuna is advised to perform his duty. Apart from doing this way just because
Sri Krishna has told, Arjuna should have realized the temporary nature of the
worldly desires. We are able to
distinguish, in our daily life, what is good for us and what is bad. The
confusion emerges because we think atman and body are same. Since body gets
destroyed, our aim should be to do
good for the atman. Atman, like Paramatma, is in eternal bliss, but being a
captive in the body, is unable to attain its natural everlasting happiness.
Therefore, if this thought is always in
our mind, we can understand Karma Yoga properly. The true basic nature of
atman is necessary.
Ofcourse, the spirit of doing a karma in this sense requires the basic
understanding of sankya yoga which Krishna explained earlier
in this chapter i.e body and soul are not the same, soul is eternal and is
subservient to the Lord i,e ATMA SWAROOPAM.
Those who believe "svargam" is the greatest thing and pursue it in their karmas
, they do not get "vyavaSaytmika buddhi" (i.e fixed in the mind) i.,e controlled
mind and understanding
the true nature of soul and it's subservience to the Lord.
Who does Krishna call as Avi-pascitaha!(i.e one who have poor fund of
knowledge)? - These are people who know the Vedas, BUT
do not understand the true import of it!!. In vedas, there are lot of karma
kandas which tell the things to do to gain heaven, gain
children and other material benefits. These folks are "veda-vAda-ratAh" i.e
supposed followers of vedas. They argue (vAdinah) that
there is nothing else (na- Asti) in vedas, other than the fruitive activies
(karmas, sacrifices etc) that vedas recommend.
"puspitAm vAcam" - Why does krishna refer to flowery words? these words are
like flowers which fall away, but do not give any "fruits"
i.e the words of unintelligent people who say the purpose of vedas is to do
karmas for gaining heaven and other material things, their
words are merely flowery, but have no real fruits and do not reflect the true
import of vedas.
What is true import of vedas? There are two portions of vedas - Poorva bhagam
i.e Karma Kandam which explain all the yagnams,
karmas etc which provide guidance on the karmas (yagna, poojas ) which needs
to be done and includes Rig, Yagur,Sama,Atharva Vedas. The other portion(uttara
bhaagam)
is the jnana kanda which are upanishads etc which tell us to reach Brahman .
This is also called vedAnta (i.e way to reach brahman). KenoUpanishad, Taittriya
Upanishad etc ,
which refers to brahmam and ways to reach Brahman. The unintelligent focus
only on the karma kandam, but forget the true import of vedas which is to reach
brahman.
If we do activities for material things i,e sense gratification (kAm-
Atmanah!), opulent life (svarga-parA) ; Krishna refers to "svarga-Para",
because when we are in material zone, "svargam" is considered the ultimate for
this people (and not moksham). These people
consider Swargam as the ultimate Parayanam(goal). When we do this activties,
it only ends us in taking repeated cycles of birth
and death i.e "janma-karma-phala-pradAm" i.e we may get heaven or hell , but
that only results in temporary enjoyment or pain and
the cycle keeps getting repeated. These are not "nityam" (not eternal).
Even if one achieves highest heavens, it is only a matter of
time, before one gets pushed back to the earth after the time is up. In the
43rd sloka He says that people do various karma for lowly objectives.
The mind would have been set on various ordinary desires. The term atman here
means mind. Kama means desires. So, kamatmana means our frequently changing
desires.
If there was only one want, it could be fulfilled. But the desires are ever
increasing and continuing. In this list of desires the final is swarga or heaven.
That is these persons
[so called Vedic scholars] claim swarga as the ultimate and final in happiness.
By repeatedly doing these types of karma, they will only yield rebirth as the
consequential benefits.
Sri Krishna indicates the cycle of rebirths after attaining heaven. If one
wants to get away from these cycles, then one has to do karma yoga without any
desire excepting Moksham.
Here we will explain this cycle to some extent. We are in this world now. We do
various karmas and earn papa [sin] and punya [virtues]. Papa leads us to hell or
naraka and punya
takes us to swarga. In both naraka and swarga our atman will get new bodies and
we will undergo sufferings and pleasures respectively. After the punya is
exhausted, we will be pushed
out of the heaven. This is an authoritative statement [in the Vedas]. The
person enjoying pleasures in heaven does not enjoy fully as the fear of being
pushed away [after the punya is over]
will be lingering in his mind. It is like in a case where a person usually gets
only ordinary buttermilk and rice for meals. One day he is told that he would get
sarkarai pongal [a delicious
sugar candy and rice preparation] for next ten days. When he is enjoying that
delicacy, he will always be remembering that this enjoyment is not permanent and
after the ten-day period
is over, he would get the ordinary buttermilk and rice only. This thought will
not allow him to enjoy the eating of delicacy fully. He may feel it was better to
continue with the ordinary food itself
and there was no need for this temporary spell of pleasure. This fear of being
pushed out is not there in Moksham, and this is what Sri Krishna tells Arjuna.
This is what Nammalwar in
Thiruvaimozhi says. Instead of enjoying in heaven in constant fear of being
pushed away one day, it is far better to avoid heaven. At least, if there was
nothing superior to heaven also one
could aspire for that happiness. Sri Krishna says that He would show Arjuna
better place for pleasure and so why set the mind in such cheap targets.
Janma-karma-phala-pradAm - A question comes up here? Do we take Birth due to
our Karmas ? or do we do karmas due to birth?
This is like asking whether the seed or the tree came first! So, the answer
is, it's a cycle with no beginning or end. Now, another
questions may come up, what was the first karma of Atma? was it paapam or
punyam?? Answer is, atma is nityam i.e it is birthless
and Anaadi. Krishna refers here to this "karma phalam" which
results(pradAm) in births(janma). We should remember that there is nothing like
first birth, as atman is eternal and there
was not a time when it was non-existent. So the births also are in multitudes
and the swarga pala karma recommended by some Vedic pundits will result in the
continuation of this cycle of
births and karmas. Only a resolve to cling to the feet of the Lord will
divert our fickle mind from such attractions. Swami Vedantha Desika in his
Hayagreeva Sthothram says that when his
head is covered by the pollen of the Lord s Lotus feet, why � should he fall at
any mortal�s feet for favors and remedies? A steadfast surrender unto Him will
take care of all requirements in
this world for a comfortable life, besides yielding Moksham and cutting off
this cycle of rebirths.
Jeevatma is given "ahuthi" (i.e oblations) at five areas - Shraddhai,
Somam, vrushti, Annam and Repas for it to take birth in human
life. I.e when a Jeevatma's time is up in heavens , it gets pushed back from
Akasaham to Megam(clouds) and through rains it gets
pushed back to earth and through the grains(food), it finds itself in a man
and through his sperm, it deposits itself in the egg of woman
and takes birth as human. This is cycle which goes on foreover! his cycle of
births resemble yagna or homam. Just as ghee or havis is offered n the sacred fire
in a yagna, this
atman also is offered at many places. The birth of a child is described as
Panchagni Vidya Prakaranam in Upanishads. An atman after his tenure in swarga is
over is thrown out of swarga
and the atman dwells in the clouds. One day, in the decision of God, the
clouds make rain. The atman mingling in the rainy water reaches earth and feeds a
crop, say rice. The atman gets
into a grain of rice and after harvest, the rice is cooked in a house for
meal. This food is eaten by someone and later, enters the womb of a woman and
takes birth as a child, who could be
male or female. Thus the atman resided in space, cloud, rainwater, grains and
womb and then takes the body of a child and is born. The born child grows,
performs karmas and earns papa
and punya and accordingly reaches hell or heaven and after the papa/punya is
expended, again pushed out to start the next cycle. We have to therefore learn
that we will have to do our
karma without attachment to these smaller benefits, which will take us only to
heaven, only to be born again after sometime. We will have to breakaway from this
cycle.
kriyA-visEsa-bahulAm - They do pompous ceremonies, endless karmas, activities
in pursuit of material gains. All of this just to
for sense enjoyment and progress towards material gains.
bhOg-Aiswarya-prasaktAnam - People who are attached to Bhogam, Aiswaryam and
in a material plane; And NOT rooted in the
understanding that Body and Soul are different, Body is temporary, the
Soul's nature is servitude to the lord, it's goal is to get out
of this life-death cycle - these people are condemned forever.
TiruppanAzhwar in this AMalandipaaran pasuram "Mandipaay..."
mentions about monkeys who jumps from tree to tree eating fruits half here,
half there and compares us to these monkeys. When
we go to Tiruvenkgadam, we go with similar desires which keeps increasing and
changing everytime we go there and the Lord is
kind enough to do it, but we are never satisfied. Like Agni 's
characterisitic "Analaaha", there is no end to our desire, we keep
swallowing and ask more and more.
The ignorant, whose knowledge is little, and who have as their sole aim the
attainment of enjoyment and power, speak the flowery language i.e., having its
flowers (show) only as fruits, which look apparently beautiful at first sight.
They rejoice in the letter of the Vedas i.e., they are attached to heaven and such
other results (promised in the Karma-kanda of the Vedas). They say that there is
nothing else, owing to their intense attachment to these results. They say that
there is no fruit superior to heaven etc. They are full of worldly desires and
their minds are highly attached to secular desires. They hanker for heaven, i.e.
think of the enjoyment of the felicities of heaven, after which one can again have
rebirth which offers again the opportunity to perform varied rites devoid of true
knowledge and leads towards the attainment of enjoyments and power once again.
With regard to those who cling to pleasure and power and whose understanding is
contaminated by that flowery speech relating to pleasure and lordly powers, the
aforesaid mental disposition characterised by resolution, will not arise in their
Samadhi. Samadhi here means the mind. The knowledge of the self will not arise in
such minds. In the minds of these persons, there cannot arise the mental
disposition that looks on all Vedic rituals as means for liberation based on the
determined conviction about the real form of the self. Hence, in an aspirant for
liberation, there should be no attachment to rituals out of the conviction that
they are meant for the acquisition of objects of desire only. It may be questioned
why the Vedas, which have more of love for Jivas than thousands of parents, and
which are endeavouring to save the Jivas, should prescribe in this way rites whose
fruits are infinitesimal and which produce only new births. It can also be asked
if it is proper to abandon what is given in the Vedas. Sri Krsna replies to these
questions.
O! Partha, the unwise, who rejoice in the letter of the Vedas, say, 'There is
nothing else.' They are full only of wordly desires and they hanker for heaven.
They speak flowery words which offer rebirth as the fruit of work. They look upon
the Vedas as consisting entirely of varied rites for the attainment of pleasure
and power. Those who cling so to pleasure and power are attracted by that speech
(offering heavenly rewards) and are unable to develop the resolute will of a
concentrated mind.
In the 42nd sloka, He mentioned that some Vedic Pundits claim in flowery language
that swarga is the ultimate goal for the atman. In the 43rd sloka He explains how
all these karmas will lead one to earthly wealth only. In the 44th sloka, He says
that such people, who pursue karmas for worldly wealth, will never realize the
real nature of atman. If one understands atman is different from body, one will
not give that importance to the body. But these worldly wealth are all related to
body only. Therefore, these karmas will enable only recurring births and remain in
the birth cycle. So, atman chinthana or contemplating on atman is necessary to
break away from this cycle. This step will lead to reaching Brahman or God. These
people are not going to get the wisdom, if they are absorbed in karmas leading to
swarga. Which wisdom? The wisdom or gyana that atman and body are different, that
the atman is eternal and indestructible, that the atman nature is everlasting
happiness and that the atman is servant of the Lord. Thiruppanalwar describes in
his Amalanadhipiran in the 3rd hymn, mandhi pai vada venkata.. We see a tree here.
Lots of birds perch and eat the fruits. After the fruits are exhausted, they
migrate to another tree. When we go to Thirumala we notice monkeys. They jump from
one tree to another. The monkeys mentioned by Alwar in the hymn are people like
us, our Acharyas emphatically mention. Because we possess same qualities. Just as
monkeys jump off from one tree after exhausting the fruits, we also seek various
boons from the Lord Venkatesa. The Lord also thinking that next time that person
might pray for Moksham, grants the smaller desires. But that person comes with
more earthly desires next time. A villager visited a city. His friends cautioned
him that in the city you should purchase anything only after bargaining. They told
that he should bargain for 50% of the seller s price. He came � to the city and
wanted to purchase an article and the seller demanded Rs.100. villager remembered
the advice of his friends and bargained for Rs.50. The seller felt it was too low
and said he would agree for Rs.70. Immediately, the villager asked for Rs.35.
Puzzled the seller said he may as well give it free. Quick came the bargain from
the villager; whether he would give two such articles! In a similar way we never
get satisfied with what we have and our demands are ever growing. Like the monkeys
hopping tree after tree. The fire in yagna is called anala. It will consume
anything without a limit. Our mind also is in a way like that, never satisfied
with what was given. We never say enough for the accumulation of wealth. We should
earn to give the needy and poor. But we accumulate for our children without a
limit. Our mind is trained to calculate how much more we should earn and how to
amass wealth. We surely know what is enough for us, but we are greedy and want to
amass more and more. If only we could devote our attention to the welfare of atman
instead of body, we would have achieved great results. We are comforting the body
in shade while allowing the atman to suffer in the hot sun. That is we are keeping
the body in wealth and comforts. It should be the other way. But we never do that
and our mind is engaged in these worldly wealth and happiness all the time losing
even our sleep. Sri Krishna therefore tells Arjuna that by thinking of these
earthly pleasures and planning how to attain, such minds have no scope for
thinking what is good for the soul. Naturally, they can never do karma yoga and
consequently, Moksham is denied to them. That means they will be in the birthdeath
cycle and earn papa and punya. To expend these more and more births will be
needed. So only by doing one�s duty with detachment and determination, one can
come away from the cycle of births. This is the substance of 44th sloka.
<nowiki>*****</nowiki>
Extract from Gita Bhashyam Commentary for verses 42, 43, 44 :
The word puspitam meaning flowery or that whose fruit is no more than the flower
itself and therefore although flowery language may be pleasant to hear it is
merely a superficial pleasure in the same way it is pleasant to gaze upon a flower
but what is actually gained from it is negligible. Thus those of little
understanding lacking spiritual intelligence discourse on that which concerns the
acquisition of power and wealth.
The words veda-vada-ratah defines those who are addicted to the specific sections
of the Vedic scriptures which prescribe activities to receive rewards like
celestial worlds with heavenly delights.
The words anyad astiti vadinah defines those who contend that no higher goal
exists beyond the heavenly planets.
The word kamatmanah defines those whose minds are always seeking enjoyment
engrossed in material sense gratification.
The words svarga-parah defines those whose attention is always focused on
attaining enjoyments in the heavenly worlds.
The words janma-karma-phala-pradam defines that which relates to activities which
would result in being born again into the material existence due to having to
accept the rewards of one's past actions.
The word kriya-visesha-bahulam defines those discussions regarding the manifold
rites and rituals required to be performed successfully in order to aquire
opulence and power.
To those then who are addicted to wealth and power. To those whose light of
understanding is dimmed. To those who are captivated by the thought of obtaining
opulence and power and are raptly interested in the discussion of all subjects
related to acquiring opulence and power; then no determined resolve as that which
is mentioned in verse 41 will be able to manifest in their minds.
The word samadhi is a permanent meditative state of mind and when achieved it can
be likened to the mind for the mind is where spiritual knowledge is collected,
contemplated and comprehended and where consciousness of a superior nature is
attained. This is indicated by the word samadhiyate a derivative of the root word
samadhi. The understanding is that at no time ever does spiritual knowledge come
to those whose minds are engrossed in mere desire for wealth and power. The
conviction one has to obtain temporal material objects is not of the same quality
as the conviction one has who is determined to free themselves from the material
existence forever. All activities for them either practical or esoteric are but
the means to accomplish this goal and attain salvation and hence those who have
qualified in this way are very careful not to connect themselves with any kamakarmas
or actions which bring rise to carnal desires so as not to cause any
impediments in their spiritual progress.
Hence, in an aspirant for liberation, there should be no attachment to rituals out
of the conviction that they are meant for the acquisition of objects of desire
only. It may be questioned why the Vedas, which have more of love for Jivas than
thousands of parents, and which are endeavouring to save the Jivas, should
prescribe in this way rites whose fruits are infinitesimal and which produce only
new births. It can also be asked if it is proper to abandon what is given in the
Vedas. Sri Krsna replies to these questions in next verses.