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new births. It can also be asked if it is proper to abandon what is given in the
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.
Vedas. Sri Krsna replies to these questions in next verses.
2.45
trai-gunya-visaya veda nis-trai-gunyo bhav-arjuna
nir-dvandvo nitya-sattva-sthah: niryoga-ksema atmavan
"The Vedas prescribe for all the three qualities found in men. O Arjuna, become
apart from these three modes. Be free from all dualities and from all anxieties
for gain and preservation, and
be established in the self."
In the 42nd, 43rd and 44th slokas it was told that some learn Vedas and argue that
swarga or heaven is the ultimate to be attained. Sri Krishna tells Arjuna that he
should ignore karmas in the Vedas that yield the smaller rewards like swarga and
concentrate to attain Moksham or Vaikunta Prapthi. Arjuna asked which are those
karmas he should ignore. Sri Krishna intended the karmas like Jyotish Homam, etc.
All these karmas yield swarga prapthi or begetting children or destroying enemies
and so on. Sri Krishna wants Arjuna to set his objective on the superior Moksham
and not on these trivial rewards. Arjuna now asks after all these karmas, which
are intended for swarga etc., are also prescribed in Vedas, then how can he ignore
them? Vedas have recommended these acts and Vedas will never advocate wrong
things. It is said that what good a thousand mothers and fathers cannot do to a
person, Vedas do to us. Vedas will never cheat us. So how can we disregard acts or
karmas prescribed in Vedas? The second question is, we have to follow all the
commands in the Vedas. We are to faithfully follow the instructions in the
Shastras and perform the dos and avoid the don ts. These � karmas resulting in
swarga are prescribed in shastras and so how can Sri Krishna ask to ignore these
karmas? Once we start ignoring such commands of Vedas, soon we will discard all
the acts prescribed in the Vedas. Thus the two questions :one Vedas speak only
truth and will never divert anyone to wrong path and so how can anyone ignore any
commands in Vedas. Second, by saying that one should not do karmas for achieving
swarga, though prescribed in the Vedas, will not the defect of disobeying Vedas
occur? This also will lead to discrimination and discarding the entire Vedas. If
the rewards like heaven are of such an impermanent nature then why do the Vedas
which are
eternally perfect and beneficial for all beings enjoin practices aimed at
achieving heavenly spheres.These doubts of Arjuna are responded in the 45th and
46th slokas.
Vedas is not just for one category of people, but for everybody! i.e it includes
everybody who have the three qualities (sattva, rajas, tamas). But, you Arjuna,
should get away from
rajah and tamas guna and be placed in the Sattva platform only. Here we see the
word traigunya indicating the three qualities of material nature being goodness,
passion and ignorance.
This term refers to the three groups of living entities characterised under the
influence of these three aforementioned qualities. Vedic scriptures deals with the
three modes of material nature which are goodness, passion and ignorance and all
beings are born into these three modes of material nature. Some beings have a
preponderance for goodness, others for passion and others for ignorance while some
are mixed. These modes are conditioned within the mind and they typify the three
types of created beings. With exception of the Upanisads the Vedic scriptures
dealing with the three modes gives prescribed activities and their results.
If the Vedic scriptures did not address these three classes according to their
predilections by prescribing the appropriate method for attainment of the heavenly
spheres, then those living entities under the influence of passion and ignorance
would be adverse to goodness unwittingly hindering their own progress. Also they
would be in the dark as to how to advance themselves from their present position
and being lost compounded by being full of desires they would fall into
degradation falsely fancying it to lead the way to their goal; and in vain they
would be ruined.
Whatsoever one desires to obtain in heaven the prescription is enjoined for them
to achieve it and the description of the various rewards are eulogised as well as
the rituals for their fulfilment. If the Vedas were not to reveal and elaborate a
way for those within the three modes to benefit themselves according to the three
modes of material nature. Then those locked in the cycle of birth and death would
forfeit both their opportunities. Firstly unaware of the reward of liberation
beyond the three modes and thus being oblivious to it would miss it altogether and
secondly if their was no material goal which they could strive for they would lose
faith in spiritual knowledge without rituals and practices giving them the means
to acquire their cherished goals such as heavenly delights and thus they would
lose both chances bequeathed to them with birth into material existence. So it is
justly so that the Vedic scriptures deal with the three modes of material nature
as they explain the rituals that bring benefits for all those subject to the
influence of these modes.
For example, imagine a person having no faith in Vedas. He wanted to get rid of
his enemy but could not succeed. He came across a Vedic scholar and he sought the
scholar�s advice. He recommended sena yagna. This person though not believing in
Vedas, wanted to give that advice a try. His enemy was vanquished. Then he wanted
money and this time scholar recommended another karma and after performing that
wealth accumulated. Now, this person slowly started having faith in the Vedas. As
time passed, his desires also multiplied and every time he resorted to various
karmas in the Vedas and sincerely performed and got satisfied. He aspired for
swarga and got it. But later found that also was limited and so sought the advice
of Vedic scholars for permanent happiness free from all miseries. He realized
that Karma yoga or Gyana yoga or Bhakthi yoga would yield Moksham. This method was
required to correct a non-believer. This method is not applicable to people like
Arjuna who have already surrendered to the Lord. Therefore, Sri Krishna tells
Arjuna that the Vedas are meant for all three types-satva, rajo and tamo- of
persons.
Imagine a mother having three children. One is very submissive and good mannered.
The second is a rough and arrogant. Third one is lazy. The mother is common to all
the three. The
methods used by the mother to get things done from each child will vary. For
example if the first child tries to eat something that should be avoided, a mere
warning will do. Whereas for
the second child, the mother will allow the child to eat and later on when the
child complains of stomach disorder, she would give the advice and correct to
avoid such foods. This example
is quoted by Pillai Lokacharya and his brother Azhgiya Manavalaperumal
Nayanar.Now, the first child cannot complain that the mother was partial and she
allowed the other child to eat
that avoidable food. So, Vedas being common to all sorts of people, that is,
variety of people endowed with satva, rajo and tamo guanas, the Lord cannot ask
the same karma to be
performed by all.
Hence the Vedic scriptures contain all that the three classification of living
entities possessing different qualities could desire. But ideally one should free
themselves from passion and ignorance and devote oneself to increasing the
quality of goodness fully. This increase should be pure without any dilution of
passion and ignorance all intermixture should be fully purged. The word
nirdvandvah means free from duality, devoid of any influence of material nature.
Nitya-sattva-sthah is one who is ever wedded to increasing goodness without any
trace of passion and ignorance. How is this to be accomplished? By being niryoga-
ksema meaning one is completely unconcerned about acquiring any other
advantage apart from the realisation of the soul and the means to effect that
end. By this method one becomes atmavan or established in the soul. If one
conducts oneself in this manner and remains fixed, the influence of passion and
ignorance
will cease and goodness will become predominant.
It may be put forth that one may become indifferent to heavenly delights but that
the basic requirements for human existence such as food, clothing and shelter
which are also veritable modifications of the three modes of material nature are
impossible to ignore and become indifferent too. In answer to this Lord Krishna
explains to be free from dualities like praise and blame, heat and cold, pleasure
and pain. Being free from them means being unattached to them. How is this to be
done? By enduring them and becoming established in pure spiritual consciousness.
Its characteristic is patience and endurance uninfluenced by passion or covered by
ignorance. One should always be tempered by patience for one without patience is
easily overpowered by passion and ignorance and becomes uncontrolled and fearful
in situations involving the three modes of material nature. So we should overcome
the hindrances of passion and ignorance and maintain a balanced state of
equilibrium.
But in all this one with worldly possessions desirous of increasing and protecting
them may wonder how they may maintain themselves in the material nature. To this
Lord Krishna reiterates niryoga-ksema become free from conceptions of acquisition
and preservation. But how then would one sustain their lives? By atmavan firmly
established in spiritual consciousness of the soul. The essence is to understand
that the Supreme Lord is the fulfiller and bestower of all desires. So one should
only seek His refuge and accept His shelter. Never fear nor seek any other succour
from any other source for the Supreme Lord will provide all sustenance and
maintenance to those who understanding Him are fully surrendered.
Nirdvandva: Dvandam is duality. Nirdvandam is non-duality. What is it? We see
everything in pairs : Happiness-Sorrow, Birth-death; Gain-Loss etc (we have seen
in earlier sloka on
how to bear duality.. suka dukha samey krtva, laabah-Alaabah , Jaya-Ajayau). So,
Nirdvanda moksham is treat this duality as equal and bear with equanimity. We have
to train ourselves to
pass these pairs. Another intepretation is, we see duality in this life only. So
bypassing this samsaram or lifecycles, and reaching Moksham. So our aim is to
achieve nirdvandvo. But in our
daily life we come across these pairs regularly and react accordingly! Isn't it
extremely difficult! How can we avoid these pairs then?
nis-trai-gunyo:This is explained in the next words in the 45th sloka. In the
beginning of this sloka He told that Arjuna should be without the three gunas or
qualities. This does NOT mean that
Arjuna should be without all the three-satva, rajo and tamo qualities; but avoid
rajo and tamo gunas alone. So a person without the three gunas- that is without
the rajo and tamo qualitiescan
passover the dualities or pairs or become nirdvandvo. We feel we are attacked
by the pairs of victory-defeat, happiness-sorrow and profit-loss, because of the
inherent rajo and tamo
qualities.
nitya-sattva-sthah: By training ourselves in satva guna, we can resist the impact
of the pairs. The pairs cannot be avoided in our lives, we should remember, but we
can avoid the influence
of them on us. Just as we cannot avoid mosquitoes but we guard ourselves against
mosquito bite by various methods. Sri Krishna also suggests two methods to resist
the influence of the
pairs on us. One, by avoiding the trigunya or discarding rajo and tamo qualities.
The second is to cultivate the satva quality in us. This two-pronged approach will
enable us to overcome the
impact of the pairs. Now Arjuna asks Sri Krishna how to identify these three
qualities in him and how to manage them? Sri Krishna smiled, as these qualities
are not physically
identifiable. But He suggests a method for that also.
niryoga-ksema : He says one should be niryoga-ksema atmavan. In Sanskrit yogam
means receiving what is not possessed. Kshemam means protecting what is possessed.
Here
Sri Krishna advises that other than atman, do not aspire to possess anything else
and do not desire to retain what is possessed. Desireless on yoga kshemam,
excepting atman, will
make one nistrai-gunyo and nitya-sattva-stho. Because the desire to acquire makes
us to employ our rajo guna. We get angry with all those impeding our desire. On
the other hand,
if we can discard that desire to acquire, then there is no room for passion, anger
and jealousy. Niryogakshema will reduce rajo and tamo qualities.
Atmavan- What about cultivating satva quality? that is always be thoughtful of the
atman. This will grow satva quality and we can easily resist the influence of the
pairs.
Summarizing, atmavan and niryogakshema will make one nistraigunyo and nithya
satvo. This will make one nirdvandvo, which is essential to reach Moksham. The
elimination of rajo and tamo qualities and developing satva quality depend on our
food habits.
2.46
yaavan artha udapaane sarvatah: samplutohdakE
taavan sarveshu vedesu brahmanasya vijanatah
In the preceding sloka Sri Krishna advised Arjuna to contemplate on the atman only
and to discard passion to acquire or retain material benefits. By doing these
Arjuna can eliminate rajo and
tamo qualities and develop satva quality. This will result Arjuna being immune to
the pairs happiness and sorrow, victory and defeat and gain � or loss. Arjuna is
commanded to take
initiatives to achieve these. Arjuna has doubts, that when everything is
mentioned in vedas, why should Krishna tell him to ignore the material benefits
provided by Vedas and select
what is related to Brahman? Vedas are supreme. Isn't it? Why should Vedas tell
it and then Krishna is telling to ignore it? Why doesn't the Vedas provide only
what is ultimate, instead
of giving Swargam, Putra Kameshti Yagnam and other tips (rituals etc) which are
for material benefits? The reason is, ALL of us are living in a material plane
and each one of us (except
very rare exceptions) have some desire or other (whether it is wealth, property,
Son, knowledge etc), so Vedas are kind to help us in this process. Krishna is
repeating that this desires
will keep us in a endless cycle of material world and that we should focus on
getting out of this, by taking the appropriate portions of Vedas. This
continuous exhortation will atleast help
a few of us to realize it and stop chasing more new material desires and limit our
existing desires Or atleast realize the importance giving attention to the needs
of the soul. Also Krishna is
telling Arjuna not to consider what the vedas are telling for all, but just focus
on what Krishna is telling him. Now citing an example Sri Krishna tells in the
46th sloka:
"Water in a reservoir is common to all kinds of people and purposes and at all
times. Similarly, all the Vedas serve all and brahmana selects the one needed by
him."
Sri Krishna says that His commands in the Vedas are for all types of people, just
as a mother is common to her various children. So, Arjuna should pick up what is
applicable to him. He now
cites an example. Let us consider river Ganges or Kaveri or a large lake where
water from various rivers is stored. There are many ghats in the river or lake.
People of various requirements
are at these ghats. One wants to get his thirst quenched. Another wants to have a
bath, and so on. Even for the person who wants to quench his thirst, he can take
water to the extent he
needs. Also, he can drink the quantity his palms can collect. One cannot complain
that he is not drinking all the water in the river or lake, just because so much
water is available. Because,
he has to take water to the extent to quench the thirst only and cannot take more.
He also cannot complain that there should be water in the river to his requirement
only. The water in the
river or lake is meant for all and at all times. Also, the water is required for
not only drinking but for other uses also. Similarly the commands in the Vedas are
for all types of people with
various degree of the triguna satva, rajo and tamo qualities. � Vedas are also
meant for the people in various eras or yugas �kritha, thretha, dwapara and kali
yugas. It is also meant
for persons at various stages in life like bramhachari [bachelor], grahastha
[familied persons], vanaprastha [secluded life] and sanyasi [renounced]. It is
meant for both males and females,
young and old, learned and the ignorant. So, everyone should accept what is
suited or prescribed for him. Sri Krishna now advises Arjuna not to resort to some
karmas as he is not
suited for those. Arjuna is having the satva quality and the other two �rajo and
tamo- are absent in him. Arjuna should fight to establish dharma. At the same
time, he should not fight
to gain inferior rewards like swarga, but for obtaining Moksham. He should not
fight for acquiring the kingdom or for enjoying regal comforts. Besides, Arjuna
being His cousin,
who else could be dearer to be preached to cultivate satva quality? Thus, Sri
Krishna preached that Moksham was the appropriate path for Arjuna in this
juncture.
We may not be in the same high level as Arjuna and so it may be difficult to
relinquish our desires. We can write down our desires and review them periodically
to see whether we have
renounced any as preached in Gita. We can also note the dos and don�ts, Sri
Krishna has advised and review all those where we have drifted away from His
advice.
Small progresses achieved are great steps in the path Sri Krishna has shown to us.
Sri Krishna further says that all the Vedas prescribe the karmas for all types of
people and a brahmana should follow those suitable and applicable to him. Here the
word brahmana does not
indicate a Brahmin as a caste member. Any person who is desirous of reaching the
Brahman as mentioned in the Vedas is addressed as Brahmana. Such persons should
follow the
commands in Vedas, which will take them to the Paramatman. All other destinations
should be treated as mere impediments in reaching Moksham and they should be
avoided.
Any karma, which takes one to swarga or other worlds for enjoyment, will prevent
the person from reaching Moksham till that tenure was over and to that extent they
become
obstacles in the path for eternal happiness. Avoid all those objectives of
inferior results. They are the techniques of rajo and tamo quality persons. So
advices Sri Krishna
and induces Arjuna to fight for dharma with Moksham as the end result.
It must be understood that not everything written in the Vedic scriptures is
necessary for all the three classifications of living entities. Some injunctions
apply only to those possessing qualities
of passion and ignorance and some apply only to those solely possessing the
qualities of goodness. The rituals and sacrifices mentioned in the karma-kanda
division of the Vedic literature
are to encourage gradual development of self-realization. And the purpose of selfrealization
is clearly stated in the Fifteenth Chapter of the Bhagavad-gita
(15.15): the purpose of studying the
Vedas is to know Lord Krsna, the primeval cause of everything. So, selfrealization
means understanding Krsna and one's eternal relationship with Him.One
should follow that portion of the
Vedas to perform activities that are most pleasing to Lord Krishna which is in the
best interests of all beings. It is not that one must just adopt everything that
is said in the Vedas. One should
never do activities against the injunctions of the Vedic scriptures but according
to qualification and circumstances one must follow what is prescribed in the
Vedas. For example certain rituals
such as the agnihotra are prescribed to be performed in the Vedas; but they are
prescribed for married householders. They are not to be performed by sannyasis.
Also celibacy is prescribed
in the Vedic scriptures but it is prescribed for brahmacaris and sannyasis. It is
not prescribed for married householders. So it is not that everything in the Vedas
is to be followed by everyone
although all the four orders must certainly follow the Vedas but according to ones
ashram. This is the discrimination regarding this matter. Lord Krishna gives the
example here that just as a
great reservoir of water answers the purpose of a well and when water is flowing
to the brim on all sides there is only a small amount required to one thirsty to
allay their thirst in the same
way only that much need be taken from the Vedic scriptures as may be required.
Hence it can be clearly ascertained that from all the Vedic scriptures only that
which leads to the realisation
of the Ultimate Truth needs to be chosen by those who are in complete knowledge.
What is then necessary for one in goodness aspiring for this is revealed in the
next verse.
2.47
karmany eva-adhikaras te ma phalesu kadacana
ma karma-phala-hetur bhu: ma te sango astv akarmani
"You have ONLY right to perform your prescribed duty, but you have no rights for
the fruits of action. Never consider yourself the cause of the results of your
activities, and never be inactive."
This sloka is very sweet to listen to but most difficult to follow in practice.
Why Sri Krishna told this sloka and what is the connection to the previous sloka?
In the earlier slokas 45 & 46, Krishna mentioned to Arjuna that , he can't take
everything in Vedas and follow it, since Vedas is like a river and for everybody.
But, just like we use river
water as per our individual use, Arjuna should use those aspects of veda, which
is specifically suited to him i.e. he should follow the sattvic ones (ones which
reach him to brahman and
not the ones which are for material desires). Arjuna has a question here -
Krishna is telling him to pick specific part of vedas - So, can Arjuna ignore what
he doesn't feel like?
This is a challenge. Sri Krishna is advising him to discard some commands of
Vedas. So can he discard any? If someone is asked to follow all in a book then
there is no problem. But if same person is told that some in that book are not
meant for him, then he thinks that he has the discretion to choose any and discard
some, as he likes. There are so many daily karmas prescribed like the simple ones:
speak the truth, do not steal, etc. These are also prescribed in the Vedas. Can
anyone discard these basic tenets also? Can we discard daily routines like Pooja
for the God? So, there is every possibility of total confusion in following Vedas.
Also whichever karma is being performed, the objective will always be lingering in
mind. As a reply to all these doubts, Sri Krishna mentions this 47th sloka. He
says, Arjuna has right to do ONLY his karma . ONLY(te) emphasizes that he has no
RIGHT on the RESULTS. He says,
"phalesu" -> numerous results/fruits. arjuna should not be thinking he has any
right on all the numerous fruits.
Karma-Phala->results of the work; hetur->responsible/ownership; ma-bhuh->do not :
Do not think you are the cause for the results.
Akarmani-> Never be inactive. Ma-teh-Sangah-Astu -> Do not associate :
Do not associate anytime with inactivity.
You have only Right for doing your presribed duty; You have no right for the
fruits of the action
Do not think that you are the cause of the results of your activities; But,at
the same time, do not ever associate with inactivity.
This is very difficult to understand. Every thing we do, again, everything we do
-> even simple acts such as turning on TV is with the expectation for some result
or working for
money .. everything we do is with expectation for result. So, why is Krishna
saying like this? Even a dull-headed person will not move a finger unless some
results are there. So it might surprise us as to why Sri Krishna is advising like
this. We should note that Sri Krishna does not say Arjuna should do without
expecting any results. Actually we should link this with the previous sloka and
understand that one should contemplate on atman and making the atman to reach
Moksham alone should be the result we should expect in every karma performed. Sri
Krishna is not saying that we should not aspire for results, but asks not to
desire for inferior rewards but aspire to reach the Paramatman for all our
actions.
In the next line of the sloka it is said that Arjuna should not be the cause of
any results. We are to perform the action and even though we may not aspire for a
result, unless we perform, the
results are not going to be there. If in a game the player is asked not to bother
about results, the player may ponder as to why he should play. What Sri Krishna
means, when He says that
one should not be the cause for a result, is that one should not think that one
was responsible for the results.
Inaction should not be there. Result may or may not be but when we do a karma we
should think that we are not doing that karma for an inferior reward and we should
never think that we are responsible for that reward. Arjuna then feels that
instead of this elaboration, he could as well remain passive and thereby avoid any
result. This Sri Krishna prohibits. Arjuna cannot sit idle; he has to fight in the
battle. But he should not desire for swarga or victory.
Let us delve into why Sri Krishna is advising that we should not expect or desire
for results. We should be clear first as to what we need in this world. If we
frequently change our needs we can never reach the destination. Our objective
should be that beyond which there is nothing else, that which will give us
everlasting experience and that which will yield supreme feeling. The experience
in this world indicates to us that happiness and sorrow are mixed. Therefore we
have to elevate ourselves to higher planes and reach Paramatman for everlasting
pleasure. This should be our objective. This is not small happiness. This will
never be lost or decay. It is not going to end after some time. Once we have
decided on this aim, all our actions should be targeted to reach this goal only.
Any deviation in this will make us miss the objective. Any action for any other
target will only waste our time and energy. This is what Sri Krishna explains to
Arjuna. He should do his duty and that only is going to realize him the
Paramatman. We have to perform duties prescribed for us. We have to do our duties.
Follow the righteous path. Speak the truth. Be helpful to others. Do not malign
others. Cultivate the real traits of atman. By doing all these we will follow the
path shown by Sri Krishna and surely we will secure the results He indicated. We
can do these acts like speaking truth only or following righteous path, for other
benefits also. As an example digging to create a pond for the benefit of the
society is a righteous act. By doing so one may get position or wealth. But if the
same person can also think that by doing this act, he is going to make available
water for many devotees in whom He resides and so this will please Paramatman and
so He will receive him to His Domain. So a choice exists. We can perform a
commendable act for smaller rewards like position or wealth, or for sublime
rewards like pleasing the God. We should choose the latter. Here, Sri Krishna is
encouraging Arjuna to fight to reach Moksham. Arjuna should have his aim as
reaching the feet of the Lord and fight in the battle.
That is why Sri Krishna tells that Arjuna has right only for the duty- karmanyeva.
Now, Arjuna enquires that if Sri Krishna is telling that he is not the cause for
results of his action, then will not the normal concept of relation between cause
and action be faulted? It appears that what Sri Krishna tells is against our daily
observations. If a person hits a person and is produced in a court, he cannot
escape punishment by saying that he was not responsible for the injury suffered by
the other. So one can never runaway from the results of an action. If the battle
is won, it will mean that Arjuna was responsible for that victory. If this is not
accepted then it will result in a mindless act. Result and action have to be
always together only. Then why Sri Krishna is advising the other way? Swami
Ramanuja in his Gita Bhashyam and Swami Vedantha Desika in his Tatparya Chandrika
explain these. In karmanyeva adhikara, the word adhikara indicates the thought
mine or I am doing . Where this thought should be and where � � � � it should not be?
When one is doing his duty he should have this thought that it is his duty and
that he is doing his duty. So this right � adhikara- and the thought that right is
being exercised should be there while performing one�s duty. But when a result is
there he should not claim it as a right and be inert to the results. Sri Krishna
therefore does not say that cause and action are not related. He only says that
while doing a duty, one cannot claim one was responsible for the result. If in the
battle Arjuna wins it is no doubt that Arjuna was responsible for that. But he
should never think that he is responsible for the outcome. With the feeling that
one is not responsible for the result, one should do a duty. This feeling is quite
difficult to bring to practice. The advantages of such a feeling are brought out
in the next sloka. We should perform our duty for superior goal and at the same
time we should always remember that we are not responsible for the end results. If
we are not responsible for the results of our action, why should we do any action?
Why not remain inactive? Sri Krishna says that He never said that we are not
responsible for the results, but commands that we should not perform our duty with
the thought that we are responsible for the results. Arjuna asks what is wrong if
he assumed or thought that he was responsible for the results? Sri Krishna
counters Arjuna whether could he ever say that for any result of any action, he
alone was responsible? For any action it is the teamwork, which gets results. In
the Shastras it is said that for any action five entities are needed. They are
Paramatma, Jeevatma, body, organs and Pranavayu [Oxygen]. Team effort of all these
only can result in any action. When this is the position, how can anyone claim
that he has done? So there is nothing wrong in assuming that he has not performed
that action. Arjuna accepting this asks whether he, being one of the five, can
assume at least 20% was his contribution? Sri Krishna denies this and says that in
this Universe everything perform to His orders and so it would be better to say
that He was responsible for all actions. If we analyze we can realize that one
alone is not responsible for any action.
(Extract from Gita Bhashyam:
Lord Krishna instructs Arjuna that for one who is fixed in goodness, whose sole
aim is for liberation; the routine of performing daily duties, occasional duties
and fruit bearing duties should be performed automatically and whatever recompense
assigned to each of them should not be hankered for desiring rewards and benefits
or else it becomes fruitive. The desire for reward and benefits has a binding
effect keeping one bound in the material existence. But free from these
impediments the same action performed as worship to the Supreme Lord becomes the
veritable means to secure liberation. Therefore be devoid of motive for actions
nor desire to reap the reward from actions. Though all living entities are acting
their part in this world, those who are situated in goodness aspiring for
liberation are considered not to be entangled as so. It can be understood that
when one eats the hunger one had is appeased and the desire is satisfied as well;
yet one would not consider theirself as the cause of the appeasal and
satisfaction.
)
2.48:
yoga-sthah kuru karmani sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva samatvam yoga ucyate
"Perform your duty equipoised, O Arjuna, abandoning all attachment to success or
failure. Such equanimity is called yoga."
yoga-sthah--steadfast in yoga; kuru--perform; karmani--your duties; sangam--
attachment; tyaktva--having abandoned; dhananjaya--O Dhananjaya; siddhiasiddhyoh--
success and failure;
samah--the same; bhutva--having become; samatvam--evenness of mind; yogah--yoga;
ucyate--is called.
Established in yoga and renouncing attachment to all accompanying results one
should engage in actions as a matter of duty to the best of one's ability
completely unconcerned with success
and failure. This equipoised condition of the mind keeps it peaceful and steady in
the face of all adversity and balanced and calm in the fulfilment of any actions.
In this 48th sloka Sri Krishna mentions yoga. It means considering victory and
defeat alike without differentiation. The person who attains such a mind of
tranquility and in whom the mind is in
harmony is called yogi. Arjuna should be one among such yogis. We see here a large
tree and the big Anaimalai rock. They represent steadfastness. Nothing can shake
these. Similarly we
should also be firm. Just because others talk, we should not lose our heart. By
desiring various rewards our weakness is exhibited. Today this is required,
tomorrow we need that, if we do this
we may get that reward, if we do that we may get a different reward- like this we
are advised by so many people. By losing our minds and getting distracted we will
become nervous.
We should decide whether we want a strong mind or a weak one? By listening to all
sorts of suggestions our mind gets weaker. We should firmly believe that whatever
we need will all be
granted by the Lord. The relationship between a devotee and God should not be
commercial. Devotee has to establish his rights and God will certainly perform His
duty. Both have duties
and rights. Our resolute should be that we are devoted to Him and we will do only
what pleases Him. Our objective is to reach Him. This must be our resolution. With
this thought we should
perform our duties. When this is done there is no need to establish our rights.
God Himself will grant all those.
When we do our duty we should have a resolute and balanced mind to either victory
or defeat arising as a result of that karma. What is balanced approach to victory
or defeat? Abandoning
attachment sangam tyaktva-one should perform his duty. That is � we should be free
from any attachment to the result of our action. Such detachment from result will
enable the karma to be
done properly. Here we have to see important aspects. In our daily life we notice
that only if we have interest in the result, we get enthusiasm to perform a task.
A student keeps his aim as
securing 99% in the exam and this drives him to study harder. But what Sri Krishna
is telling here is exact opposite. Don�t have attachment on the result, if the
work is to be properly done.
There appears to be contradiction to convention we notice in this world. Will not
Sri Krishna�s advice induce laziness and indifference? We have to note here what
is the result expected?
By aiming for the ordinary worldly rewards, our efforts will be more by aspiring
for those. But when we want to reach Him, we should be away from these petty
rewards. We reap that only
which we keep as objective in our mind. So the supreme goal of reaching His feet
should be our aim and we should not care for other results. We can see some
examples as how we can
perform better by not attaching to the result. If a person�s father, let us say,
has chest pain in the midnight. All relatives are crying. The person himself is
totally agitated. In this state of mind the person is unable to find means to take
his father to hospital. Just at that time as Godsend, the person�s friend comes
and surveying the situation he does the correct actions to get the ambulance,
doctor and medicines. The family is relieved from the misery. How the friend could
make these arrangements while the person could not? Because in this case the
person�s father was suffering and the attachment of the person to the patient
could not enable the person to do what his friend could do. The friend on the
other hand had no such attachments and his aim, a noble one, was to help his
friend. Attachment brings in anxiety. While detachment ensured calm and quite
approach. We might have kept important documents in a cabinet and if the keys are
misplaced, we will find very difficult to search for the keys. This is because we
know the importance of the document inside the cabinet and so the anxiousness to
retrieve the documents will disable our proper approach. But a person not knowing
the contents in the cabinet, will be able to find the keys and get the cabinet
opened. We can see our cricket team. A player may be performing excellently. But
when he is made the captain of the team, his performance goes down. Why? Because
now his mind is on the results to get the team perform well, to ensure coherent
approach, etc. This attachment to the result of team performing well disables the
player and performance goes down. Some players in this type of situation also
perform well, which means they have followed the principle enunciated in the Gita.
So if we get attached to rewards then this balanced approach will not be there.
2.49
durena hy avaram karma buddhi-yogAd dhananjaya
buddhau saranam anviccha kripanah phala-hetavah
"Action with attachment is far inferior, O Arjuna, to action done with evenness of
mind. Seek refuge in evenness of mind. Miserable are they who act with a motive
for results."
Earlier Krishna told that we have right only to do our duty. But when we perform a
duty, it should not be mere an action. That is it should not be a mere ritual. Our
intellect should also be
associated with that karma. What type of intellect should be there? We are NOT
doing this karma for trivial rewards but for a supreme purpose of Moksham. We
should be having an equitable
approach on the results arising out of the action. With such a mind the duty will
be performed well. Without this thought in mind if the karma is done it will be
mere ritual. So, our intellect forms
an important part in karma. Sri Krishna shows the difference in a karma one does
with this intellect and without. With such noble mind the karma is also noble.
Without this sublime thought
any action performed is regarded as very low. This will result in rebirths.
A person who thinks he is responsible for swarga or victory/loss in karma, is a
krupana or underprivileged and he is going to have rebirths. Whereas with the
intellect that he is not responsible
for the rewards, the karma is noble. An action performed without involving the
intellect a mere ritual- is considered very inferior. So, Arjuna � is advised that
applying his intellect in the action
that he is not aspiring for trivial rewards like swarga, he should do his duty. He
should resort to this type of understanding. The person who thinks he is
responsible for rewards will have rebirth.
So do the duty with the understanding that he is not responsible for the result
and perform the duty. We have right only to do the karma and we should not aspire
for results. Do the duty with
the conscience that � I am not doing this karma�.The karma is to be done by Arjuna
only and the rewards also will be for Arjuna. But while doing the karma he should
do the duty with total
detachment to the results. We can also see what happens if we do a work with
conscience and without.
A good example of this is the incident quoted in Srimad Bhagavatam on Krishna's
request for food to Brahmans and when being refused, going to their wives with the
same request.
(Note that , this is just an example and it's important to understand the truth
behind it and not just get stuck in the example, without understanding it's
purport!)
Though the Brahmins were learned and knew Sri Krishna as the God, they never
applied their mind as to what for they were performing the yagna and who was to be
appeased in the yagna. Thus they were doing karma without applying their
intellect. The uneducated ladies on the other hand were so much devoted to Sri
Krishna that they could not bear the feeling He was hungry and rushed. These women
did not perform great yagnas but had the greatest devotion. Whereas the Brahmins
daily performed yagna to invoke God. But they became mere ritual and so they never
received His blessings. This was because the intellect that the yagna was being
performed to please God and He Himself as Sri Krishna was asking for food, was
missing. So mere learning is of no use and similarly, mere ritual also is waste.
We also while chanting Sri Rama, Sri Krishna and Sri Govinda, should be conscious
that these are His names and by uttering these we are pleasing Him and
Namasankeerthanam [singing God�s names] is our duty. This will elevate the mere
uttering to a noble karma.
One performing actions with the thought of receiving rewards gets the desired
resultant. This appears positive but it is repeatedly denounced. Why? Because
actions performed due to selfish
motives are inferior to actions performed due to selfless motives. Selfless
motives are balanced in equanimity. Equanimity possesses a determinate
consciousness. Because of this reality
one should seek the shelter of evenness of mind in equanimity. Actions performed
with fruitive motivations are far inferior to actions performed as a matter of
duty. The mind of those whose actions are performed as a matter of duty are not
disturbed or unbalanced by delusions of rewards gained or lost. The activities
performed in spiritual intelligence removes all suffering in the world and leads
to liberation from the material existence. Contrarily activities performed for the
acquisition of rewards assuredly results in suffering and affliction in the
material existence. Phala-hetavah are those who sole motivation is dictated be the
prospects of reward. It should be understood that such living entities are krpanah
or pitiable due to the fact but acting in this way they are imprisoned in the
material existence unable to attain their spiritual nature.
Thus, when an act is being done, take refuge in Buddhi (evenness of mind). Refuge
means abode. Live in that buddhi, is the meaning. "miserable are they who act
with a motive for
results": it means, "those who act with attachment to the results etc are
miserable and they will continue in samsara".
For all living entities the Supreme Lord is the only refuge. When this realisation
finally dawns upon the intellect of a living entity whether they are ignorant,
wise or liberated they surrender unto
the Supreme Lord without reservation. Those who in delusion consider themselves
the same as the Supreme Lord Krishna who is distinctly different due to His
inconceivable potencies and
transcendental attributes, descend to the hellish worlds of darkness without a
doubt. They are doomed to eternal damnation in hellish conditions.
2.50
buddhi-yukto jahatiha ubhe sukrita-duskrte
tasmad yogaya yujyasva yogah karmasu kausalam
After pointing out the defects of performing optional activities which are not
essential, Lord Krishna extols the virtues of equanimity in that it neutralises
all reactions without a doubt both positive and negative. Therefore everyone
should make a diligent endeavour to achieve this consciousness of equanimity. For
one expertly engaged in actions which do not incur reactions on their path to
attain liberation form the material existence and the ultimate truth is the
highest skill.
A deed done for a sublime cause elevates the doer. If the deed is done with the
thought that it would please God, it is Karma yoga. So while doing karma or deed,
our intellect or buddhi has to be involved. The buddhi or understanding should be
that we are not doing the karma for inferior rewards like swarga. The karma is not
being done by us. This karma will please God. These thoughts or understandings are
needed while doing any karma. Instead if it is done as a mere karma, it will
engage the person in rebirths. The thought or understanding that we are doing
karma as a devotion to Him and we have no ambition for swarga or material comforts
in this world, will make God to grant Himself all our needs. When we request God
for anything it would be limited but if God Himself grants it would be profuse.
So, instead of praying God to grant this or that, we should leave all our
requirements to His judgment and devote ourselves in His service. This is a basic
tenet of Karma yoga.
In the preceding 47th, 48th and 49th slokas, Sri Krishna explained the difference
in mere karma as a ritual and karma with intellect involved. The latter is
superior. So, He advises Arjuna to resort to this understanding while doing karma.
While fighting in the battle, he should have the understanding that this is his
karma and by doing so he would please Sri Krishna. By pleasing Him, Arjuna will
get all happiness. We have to see sloka 50. In the 50th and 51st slokas Sri
Krishna mentions two rewards. In sloka 50 He says all undesirables will be
destroyed from us. In sloka 51 He says we will get our desires fulfilled. It is
usual for anyone to wish that things he disliked were all destroyed and get only
things he liked. But the things disliked and things liked vary from person to
person. Universally there should be something, which is liked by all, and
something else hated by all. All like devotion to Him and reaching His feet. All
would dislike what does not please God. There should not be difference in this
common like and dislike. We should avoid the rebirths and associated miseries in
life. Without the fluctuation of happiness and sorrow, but only everlasting
happiness at His feet is what we should aspire for.
Here yoga is the buddhi or understanding that the karma is being done not for
inferior objectives but only as a devotion to Him. So, Sri Krishna advises Arjuna
to strive for this yoga. In any work we do our intellect should be involved. When
a mother feeds her child, though milk is fed, her thought that she is its mother
is always there. So this becomes a noble one. In contrast, the commercially
available milk does not establish a relation between the child and the mother.
This is an inferior act as mere feeding is done. An action by itself cannot
elevate a person unless the intellect also is involved. Iha means while doing the
karma. With proper understanding or buddhi that the karma is being done as a
devotion to Him and not for any inferior rewards, when the person is doing the
karma yoga here itself- he relinquishes both punya and papa. � Therefore Arjuna
should strive to get that buddhi. Arjuna should fight, as it is his dharma. By
doing that he should realize he will be pleasing the Lord. Pleasing Him will make
this life happy and bring in the eternal happiness by reaching the feet of God.
But a thought that this fight will enable him to experience blood smeared victory
and kingdom, will bring rebirths and the associated miseries. Kausalam is talent.
Sri Krishna says that both papa and punya are expended. How can doing karma
nullify our papa and punya? How are these related? These doubts may arise. How our
performing karma destroys the invisible papa and punya? This is one query.
In Athimanushastavam, Kooratalwan says that in this world punya or papa is related
to His feeling of happiness and unhappiness. It is all right papa is destroyed,
but why should the punya also
be got rid of? After all everybody is trying to acquire punya. Why then Sri
Krishna says punya as well as papa will be removed? We should know what are punya
and papa. We do certain karma and they may bring punya for us. Some other deeds
may bring papa. These are not written anywhere as we do various deeds whether any
are for punya or papa. But these are engraved in Him. They cannot be wiped out nor
there will be any misappropriation of one�s papa and punya are accounted for
someone else. If our deed pleases Him, they are punya. If our deeds are
displeasing to Him, then they bring papa. This will raise the doubt why then we
should remove the happiness in Him i.e. punya? We should remember that our goal is
to reach His feet and get
Moksham. For that goal, the ordinary delights in this world as well as the
pleasure in swarga are all impediments. It is like a person arrested is in
fetters. Whether that person will be happy if
the fetters are golden instead of iron fetters? So, when Moksham is the objective,
both papa and punya have to be avoided. By acquiring punya one goes to swarga and
by papa actions one
goes to naraka. In either case, one does not go to Moksham. Therefore one has to
avoid the karmas yielding either punya or papa. If punya was just an entity we
could avoid that, but when
punya means God s happiness, should we � avoid that also?
During Mohini Avataaram, Devas prayed Him for Amrut to have immortality. But they
never prayed for His feet and permanent happiness in His Company. Had they
requested Him, His
happiness would have been the ultimate and total. Though He would be happy that we
by doing punya karma we did not go to naraka, He would feel happiest if we seek
His feet. By doing
jyotishhomam he sought swarga and God will be definitely pleased to grant him. But
there will be a small resentment that instead of praying for Him, the person has
demanded only swarga.
Though the person has followed the Vedas and performed His commands only, the
person has ignored the Vedanta and not aspired for Moksham and to this extent God
will have a small
unhappiness. Therefore karmas, which will fetch punya, have to be avoided. From
this we have to learn a minute lesson. If we pray Him to get Him, He is fully
happy. But if we pray Him for
anything else, Lord is not that happy.
He, who is established in EVENNESS OF MIND in the performance of actions,
relinquishes good and evil karmas which have accumulated from time immemorial
causing bondage
endlessly. Therefore, acquire this aforesaid evenness of mind (Buddhi Yoga).
Yoga is skill in action. That is, this evenness of mind when one is engaged in
action, is possible through
great skill i.e ability.
2.51
karma-jam buddhi-yukta hi phalam tyaktva manisinah:
janma-bandha-vinir-muktah padam gacchanty anaa-mayam
Those who possess this evenness of mind while performing actions and relinquish
their fruits, are freed from the bondage of rebirth and go to the region beyond
all ills. "Hi" means that
this dictum or teaching is well known in all the upanishads. How actions are able
to turn out to be the means of liberation are being now given. Those with
spiritual intelligence who relinquish all
fruitive desires for the results of all actions, perform in righteousness
activities as an offering unto the Supreme Lord are blessed with self-realisation,
and being released from the bondage of birth and death they being liberated attain
the eternal and everlasting spiritual worlds (SriVaikuntam) of the Supreme Lord
Krishna.
Amayam means illness and Anaa-mayam means the place or position without illness.
That is placement in Vaikunta. The one who does the karma yoga with his buddhi or
consciously,
reaches the place free of illness i.e.anaa-mayam. Men discarding the karmas by
which they will obtain inferior results, and by doing the karma with buddhi or
intellect- that they will not do a
karma for ordinary rewards but for the highest reward of Moksham, the karma is
done as a devotion to God- will get the superior results. For this they are to be
released from their shackles
or bandham and obtain the never-to-return position (vinir-muktah). The birth and
death are shackles and the karma yoga destroys these anishta or undesirables.
Then, gets the ishtam or
desirable of the highest reward of Moksham where one does not face any miseries.
Padam can mean the feet of the Lord . "Vishnoh Padeh paramey madhva utsah:"
or His abode, Sri Vaikuntam:
" tad vishnoh paramam padam sada pashyanti surayo diviva chakshur-atatam , tad
vipraso vipanyavo jagrivamsaha, samindhate vishnor yat paramam padam"
(Just as the sun's rays in the sky are extended to the mundane vision, so in the
same way the wise and learned devotees always see the supreme abode of Lord
Vishnu. Because those highly
praiseworthy and spiritually awake brahmanas are able to see the spiritual world,
they are also able to reveal that supreme abode of Lord Vishnu." (Rig Veda
1.22.20) )
By combining both we can interpret that by clinging to His feet we can reach His
abode, Vaikuntam or Moksham. By seeking refuge at His feet our fetters or bandham
in this world are eliminated. For this we have to perform karma yoga without
aspiring for inferior rewards and with conscience that it is done as a devotion to
Him.
Like the same type of food, however tasty it might be, produces aversion, by doing
karmas for inferior rewards our birth gets repeated and produces distaste. Whereas
in Moksham he appears
afresh every moment and our experience also is fascinating every moment. Namo
namo bavati jayamanaha so says Upanishad. He appears afresh � every time we look
at Him. The Lord is
decorated everyday differently and it fascinates us every time we look at Him.
Ornaments, attires, garlands, vehicles and even the prasad are changed daily. He
is purana or very ancient but
at the same time He appears anew everytime and graces us. Such persons attain
Moksham. The Lord of this place does this important duty of getting us the
Moksham. We can see how an
atman goes from a body to Moksham and how Thirumogur Apthan is helping the atman
in getting that highest reward.
In Chandogya and Brihadaranya Upanishads and in Alwars� hymns Archiradi marg is
explained. Atman is residing in a very minute form in the heart. Let us assume
that after innumerous births
all papa and punya have been expended. After this the journey of the atman starts.
All the shackles of papa and punya acquired not only in this life of 70 or 80
years but of the innumerous birth
cycles experienced by the atman and which have been there binding us to this
world are to be cut off now. Just as His birth removed the shackles in His parents
Vasudeva and Devaki, karma
yoga with dedication to His feet cuts off these bondages. There is a small hole on
the top of our head. When a child is born this spot can be felt but later as the
child is daily bathed, skull
covers this spot. This spot is called Brahma ranthram. From the heart to this
Brahma ranthram there is a nerve called sushoomna nadi. Normally this passage is
dark and one day the Lord
illuminates the entire path for the atman to take the journey. Out of the 101
nerves, the Lord identifies the sushoomna nadi as the route for the soul to take
the journey. The soul with His
help now pierces the Brahma ranthram and goes on archiradi marg. The Lord gives
the atman a minute body to escape as the body made of the five elements is cast
off in this world.
Archit means jyoti or light. This brilliantly lit up route is there to the atman.
Just as a person struggles when from darkness he is brought to bright light, the
atman also is dazed. Now comes
the Sri Kalamega Perumal. He is also called Sri Marga Bandhu or Vazhithunai
Perumal. As a friend and guide Thirumogur Apthan will lead us on this grand
voyage. Like the clouds,
He sprinkles water, which is His compassion, on the entire route to make the Atman
feel comfortable. Nammalwar wanted to reach the Holy Feet of the Lord and remain
in service in
Vaikuntam. We also can cling to the lotus feet of the Sri Kalamega Perumal praised
by Alwar. Such is the splendor His idol and all should come here and experience
the bliss.
In this context, it's useful to note Varaha Charama Slokam, where the Lord states,
When our body, mind, intellect and vital organs are properly functioning and in
our control, if we surrender at the Divine feet of Sri Varaha Perumal, then, when
we are in our death bed, when we can not even remember His name nor our body and
mind are in our control, Sri Varaha assures that He would remember and with a
helping hand would take us to Moksham.
sthithE manasi susvasthE sarIrE sathi yO nara:
dhAthusAmyE sthithE smarthA visvarUpam cha maamajam (1)
tathastham mriyamANam thu kAshtA paashaNa sannibham
aham smarAmi madh bhaktham nayAmi paramAm gathim (2)
(Meaning ):Oh Bhumi Devi ! The entire universe is my body (sarIram ) . I do not
have births or deaths . When my bhakthAs with mahA visvAsam surrender to me,
while they are still in a
state of tranquil mind and healthy body and reflect about Me as as SarvAdharan
( root cause of all) , NiyanthA ( one who commands from within ) sarva sEshi
( the ultimate ), aasrayaNeeyan
( one who is fit to be worshipped ) , Sarva VyApthan (all-pervasive ) and Nithya
sannihithan ( One who is always near ) , THEN I think of them at their last
moments, when they are totally
unconscious like a log or a stone and lead them by archirAdhi maargam to My parama
padham and bless them to have nithya kaimkarya bhAgyam to Me there .
The liberated living entities seek that place where there are no material
miseries. The Bhagavatam says (Bhag. 10.14.58) :
samasrita ye padapallava-plavam mahat-padam punya-yaso murareh
bhavambudhir vatsa-padam param padam padam padam yad vipadam na tesam
"For one who has accepted the boat of the lotus feet of the Lord, who is the
shelter of the cosmic manifestation and is famous as Mukunda or the giver of
mukti, the ocean of the material
world is like the water contained in a calf's hoofprint. Param padam, or the place
where there are no material miseries, or Vaikuntha, is his goal, not the place
where there is danger in every
step of life."
Owing to ignorance, one does not know that this material world is a miserable
place where there are dangers at every step. Out of ignorance only, less
intelligent persons try to adjust to the
situation by fruitive activities, thinking that the resultant actions will make
them happy. They do not know that no kind of material body anywhere within the
universe can give life without
miseries. The miseries of life, namely birth, death, old age and diseases, are
present everywhere within the material world. But one who understands his real
constitutional position as the
eternal servitor of the Lord, and thus knows the position of the Personality of
Godhead, engages himself in the transcendental loving service of the Lord.
Consequently he becomes qualified
to enter into the Vaikuntha planets, where there is neither material, miserable
life nor the influence of time and death. To know one's constitutional position
means to know also the sublime
position of the Lord. One who wrongly thinks that the living entity's position and
the Lord's position are on the same level is to be understood to be in darkness
and therefore unable to engage himself in the devotional service of the Lord. He
becomes a lord himself and thus paves the way for the repetition of birth and
death. But one who, understanding that his position is to serve, transfers himself
to the service of the Lord, at once becomes eligible for Vaikunthaloka. Service
for the cause of the Lord is called karma-yoga or buddhi-yoga, or in plain words,
devotional service to the Lord.
2.52
yada te moha-kalilam buddhir vyati-tarisyati
tada gantasi nirvedam srotavyasya srutasya ca
52nd sloka is the last sloka on Karma yoga. Earlier by some slokas the everlasting
nature of atman was told. From 39th sloka Karma yoga was described. In that
sequence this is the
last sloka.
Lord says that Arjuna would regret and feel ashamed about the petty things he is
attached and running around and ignoring the reality of what needs to be pursued,
after hearing what Krishna
has already said and will be saying in the next slokas. His i.e his buddhi
(intelligence) will get out (vyati-tarisyati) of Moham (delusion) and Kalilam and
at that time, he will reach (gantasi) nirvedam(sad, ashamed) after hearing what
Krishna has said so far (srutasya) and will say (strotavyasya).
Sri Krishna tells Arjuna that he is going to get disgusted with himself for having
clung to various things and which, his mind should have concentrated, were ignored
all these days. His intellect was confused all these days. Moham means confusion.
When his buddhi comes out of this confusion, at that time he will get nirvedam
i.e. he will start hating himself. When he is going to attain this state? After
having heard all that Sri Krishna told and all that He is going to tell in due
course. Sri Krishna had told him that he was attached to various things and in the
coming slokas He is going to further explain on this subject. Hearing both, Arjuna
is going to get nirvedam or get disgusted and blame himself. �Where I should have
attachment, I did not and where I should not have attachment, I had�. This is
going to be Arjuna�s lamentation. Our various actions were all targeted for
inferior rewards. Did we aspire for such low objectives? Such aversion is going to
overtake. We should have attachment to the Lord. Our atman should have been
serving Him only. Discarding these noble things in life we have been after all
inferior objectives. We desired all those which were impediments to Moksham and
which were all temporary and transient. Mourning such actions of us is nirvedam.
So far we have understood that karma performed with detachment and with our buddhi
or conscience involved, our papa and punya are eradicated. With the elimination of
papa and punya , rebirths are eliminated. By avoiding rebirth we reach God�s feet.
Nammalwar says [2.x]: Pattrilan Isanum , Muttravam Ninrann, Patrilayaay, avan
Mutril Adange! the Lord does not desire anything else but only us. When will we
reach Him is His thought
always. Therefore we should also discard our desires in other things and cling to
His feet. Our query is that He is somewhere and after so much of time if we
suddenly fall at His feet, will He
accept? He is so great and will He not kick us out for not coming to Him all these
days? In Srimad Ramayana, Vibheeshana was somewhere else. When he sought refuge in
Sri Rama,
he was not driven away. Whoever be, if he comes and falls at His feet, the Lord
never drives him away.
In this context, it's useful to note the slokam on Sudarshan Azhwar. The Discus
held by the Lord in His right hand eliminates all our sins.
Spurath sahasrara sikhathi theevram Sudarsanam bhaskara koti thulyam l
surad visam prana vinasi Vishno: chakram sadaham saranam prabadye ll
From all these we understand that the Lord is desirous of taking us to His domain.
We should also have identical desire but we concentrated on inferior rewards.
Pondering over this only will induce nirvedam and Arjuna will start disliking his
behavior all these days. Our buddhi is contaminated. As long as papa and punya are
there our buddhi will be like this only. Just as we cannot see our image clearly
if the mirror has dust on it, with polluted mind we cannot perform any yoga
properly; we cannot distinguish truth from falsehood. Which is thyajyam
[rejectable] and which is upadheyam [acceptable] will not be known. This is what
He calls mohakalinam. This is a great question before all of us. We cannot decide
what we want. If all are asked to demand only one, which cannot be changed later,
there will be total silence. We can never be firm in what we want and the
requirement changes every moment. Do we want education or employment or good
family orwealth? We can never be decisive. This is one type. But what Arjuna is
told is that he should discard all the small and ordinary benefits like victory,
swarga, etc, and desire only the feet of Sri Krishna. Thus the supreme goal will
be unique or singular while the inferior rewards will be many and in multitude. We
should reject the multitudes and accept the unique. This is rational knowledge.
That is we are able to distinguish our acceptable and rejectable. In Sanskrit this
is called thyajya upadeya gyan or viveka gyan. Once this moha kalinam is jumped
over, nirvedam steps in and we start blaming ourselves for desiring such trivial
things in life and having wasted our time. This disgust is a necessary step to
reach Him. This only will make one to perform karma yoga with buddhi. Therefore
from this 52nd sloka we understood all those multiple desires we should discard
and contemplate on the unique desire to reach His feet by detached karma yoga.
After this Sri Krishna starts His sermon on Gyana Yoga with introduction.
<nowiki>************</nowiki>
Summary of slokas covered in Second Chapter so far:
Sri Krishna, in Gita tells about Moksham in two parts and in two situations.
Our Ultimate goal is to reach the feet of Paramatman. But suddenly we cannot jump
to that height. Therefore it is
necessary to understand our atman. With this knowledge we should practice Karma
yoga uninterruptedly. What is the knowledge about atman? This was detailed from
12th sloka to 37th sloka
in 2nd Chapter. Thereafter, He started telling about Karma yoga. In the 38th sloka
He explained how a karma yogi would perceive equitably victory/defeat, profit/loss
and happiness/sorrow
i.e "Sukha Dukha, Samey krtva, Labah-Alabau Jaya-Ajayau". With this as
introduction, from 39th sloka He explained Karma yoga (Esha teh Bhitah Sankey..).
So we see two steps.
First is to realize Paramatman. Before that we have to realize our atman. This is
called atma sakshatkaram. That is possessing clear understanding of Atma. Nothing
more is required to clarify atman- this clarity should be possessed. This will be
like seeing atman and so is called atma sakshatkaram. To reach this state what is
needed? Three things are needed. One, the ordinary knowledge about atman. This
only will mature to get atma sakshatkaram. This is a basic knowledge about atman.
Once this knowledge is acquired, then we do karma without attachment or with
detachment. This Karma yoga should be continuously performed. This will enable to
eliminate the contaminations in our mind or intellect. Why this contamination was
there?
As long as papa and punya are there this pollution will be there. Confusion is the
contamination. What is the confusion? Which is to be discarded and which is to be
adhered to? This lack of
knowledge to differentiate, is the confusion. As long as this knowledge is not
acquired, the knowledge about atman is not going to ripen. Because we have to
adhere to atman and leave all
others. Thus the mind or buddhi is contaminated. Without the ripening or maturing
of knowledge we cannot get atma sakshatkaram. To get this we have to meditate on
the atman
uninterruptedly. To meditate continuously we require serene mind.
Like an automobile requires clear petrol and clean carburetor for smooth running,
a serene mind is needed. Rational knowledge of on what we should have attachment
and on which we should
be detached should be there. In a confused mind meditation is impossible. Without
meditation, we cannot get atma sakshatkaram. We can visualize this as stairway.
By performing Karma yoga we can eradicate papa and punya. Eliminating papa and
punya will facilitate to clear the confusion in our minds as to which are to be
adhered to and which are to
be discarded, and the mind is serene. Serene mind will allow proper meditation on
atman. This will lead to atma sakshatkaram. With clear and full understanding of
atman, the inner motive
force of atman Paramatman- will be realized. This requires Bhakti � yoga. This will
be explained in the 7th, 8th and 9th Chapters. That will be the ultimate and final
step.
So reaching Paramatman by Bhakti yoga is one part. Since we do not have the
ability to go direct to Paramatman, we have to acquire knowledge about Jeevatman.
This Jeevatma
sakshatkaram is another part. To get this we require doing continuous meditation,
which is called Gyana yoga. This requires unpolluted intellect and so we have to
get rid of papa and punya.
This needs performing Karma yoga. For this basic knowledge about atman is
necessary. That is why Sri Krishna sermonized on the basic nature of atman from
12th to 37th sloka of Chapter II.
We can recall that He told that atman is everlasting, it is different from body,
it is an embodiment of gyana or knowledge, it is full of bliss, it cannot be
destroyed, it is indivisible, it can not be
moistened or dried and it cannot be cut or burnt. This basic knowledge was tutored
and made us to realize that atman is superior to body and it cannot be destroyed
and so we should find
ways and means to uplift atman. What should be our efforts for this? After
learning the attitude of a Karma yogi, we have now learnt from 39th till 52nd
sloka detailingKarma yoga.
The one, who does Karma yoga with buddhi, destroys papa and punya and gets the
bliss of Moksham. (Ihey Sukrutah duskrute. Iha Gahati ; Tadah Gacchanti AnAmayam).
Karma yoga was deliberated. Karma yoga removes papa/punya. Removal of papa/punya
gets us nirmala or unalloyed, serene mind.
Looking back we can appreciate the logical manner all the slokas are placed. Like
an able Professor teaches, Sri Krishna is taking us step by step to understand our
lifestyle. Till 38th
sloka , he detailed about Atma's nityatvam and Atma Gnaanam. And Till 52nd sloka
Karma Yoga was explained.
Karma yoga removes papa/punya. Removal of papa/punya gets us nirmala or unalloyed,
serene mind. The next 53rd sloka will tell us what we achieve by a serene mind. In
such a mind a
coherent and concentrated knowledge can be unshakably established. This knowledge
is about atman.
Why this knowledge is steadfast? Because, it cannot be shaken by any rewards like
that pleasure or this comfort. Our objective is only atma sakshatkaram. We have
already seen that in sloka
2.41, the buddhi in pursuit of atman will be unique or singular, while the buddhi
striving for other rewards will be in multiples. Rewards are many, buddhi also are
many and efforts also are
many. In the case of atman as objective, only one effort, objective is one and
buddhi also is one. This singular knowledge will be acquired. This knowledge will
be resolute and unshakable.
It is in a serene and clear mind. Just as a dust-free mirror reflects our face
brilliantly, we can see our atman in a serene, free of papa and punya, mind. This
constant meditation is Gyana yoga.
Without papa/punya there is nothing to distract and drag the mind from meditation,
just as a firm ground will not slip below. Continuous Gyana yoga will result in
atma sakshatkaram.
Let us recapitulate the steps.
Basic, ordinary knowledge about atman. (i.e Atma is eternal, � body is temporary
etc)
� Performing Karma yoga with detachment
� Elimination of papa/punya and acquisition of unconfused mind (after performing
Karma Yogam)
� Qualified to undertake Gyana yoga. (after acquiring steady mind )
� Ripening of Gyana yoga will lead to Atma sakshatkaram.
There can be a doubt here. The first step is knowledge of atman and again the last
step also is understanding atman. What is the difference? The first step was very
elementary knowledge that
atman is different from body and it is eternal. But visualizing the entire atman
with its eminence is the last step. Thus this is a refinement process to get atma
sakshatkaram. The knowledge at
that time will enable one to realize that all atman are same and Paramatman
resides in all atman. This knowledge is not acquired in the beginning or first
step.
<nowiki>*****</nowiki>
2.53
shruti-vi-pratipanna te yada sthasyati niscala
samadhav acala buddhis tada yogam avapsyasi
"When your mind has absorbed so far [Sri Krishna s sermon], � and enlightened the
intellect or buddhi , and when it remains resolute and unshaken by others, then
you will have attained the atma sakshatkaram�
The word yogam here indicates atma sakshatkaram. So objective of second Chapter is
atma sakshatkaram. Arjuna was listening to the sermons of Sri Krishna (shruti vi
pratipanna te)
and this enlightened his intellect or buddhi and enabled him to know what is to be
adhered to and what are to be discarded in life, resulting in removing the
contamination of papa/punya in the mind (acala Buddhi) . This knowledge is going
to blossom as Gyana yoga, which will remain steady(samadhau). This will mature in
due course to have atma sakshatkaram.
Sri Krishna tells Arjuna that he will get atma sakshatkaram. That is matured
understanding of atman. There is no difference in the atman in various bodies.
Same Paramatman resides in all atman. When this state is achieved the person is
detached and renounces all worldly desires. Such a person is the one who has a
ripened Gyana yoga. He gets atma sakshatkaram. When we talk about this we feel
weary and wonder whether we can reach that state. But Sri Krishna does not preach
something, which we cannot practice. Why then we feel bewildered? Because such
things have not been in our daily habits and customs. We have never cultivated a
habit to look at our atman or to control our organs. We do not control and choose
right food for the body and mind. Because we are not habituated, initially we find
some obstacles. But slowly practicing these, they will become our habits. We will
then know how sweet life is, if we practice what Sri Krishna told. Atma
sakshatkaram is all souls are identical, happiness or sorrow does not affect and
realizing Paramatman is residing in every atman.
Karma yoga is practicing our daily routines like eating, sleeping, nithya
anushtanam, cultivating lands, doing business, guarding our home land, etc. We are
doing these already but with an attachment. Same actions we should do as devotion
to God and to please God. This is a first step and difficult to do. We can list
all our activities and review which are all pleasing to God and decide to do only
those and discard those which will displease Him. After that, we should slowly
remove our attachments to the activities, which are pleasing to God. We should
also realize that the activities are not done by us but by Him. We have already
seen that we cannot claim any activity as done by us, as five entities are
involved- self, Paramatma, body, organs and the prana. So it is always a team
work. If we do our routine work with a resolution that we will not do them for
ordinary rewards and with total detachment, it is Karma yoga. Continuous practice
of Karma yoga, reduces the impact of papa/punya. Because of papa only we suffer so
many things in life like sickness, poverty, children�s problems and so many. So we
have to get the impact of papa reduced. We are normally interested in rewards but
we do not ponder over the ways to achieve. That is why Sri Krishna advises Arjuna
to do his assigned duties with detachment and this will, as Karma yoga, yield
results. He will get atma sakshatkaram. The lecturer should not lecture for fame
or compensation but with a higher objective that Gita will be learnt by many and
that would please God. Similarly the listeners should not listen to boast that
they know Gita, but as an eye opener for practicing Karma yoga and pleasing God,
thereby. This common objective of pleasing God for all of us in all works will
make us practice Karma yoga. But if our objectives are all different we will be
reborn. Karma yoga will reduce papa/punya and mind will get purified. All these we
were doing with very little application of our intellect- that we are not doing
these and not aspiring for ordinary rewards. We are yet to do meditation by
controlling our organs. We have been doing our regular activities only. By
continuous practice our minds get purified and we are then ready for meditation.
We will have continuous thoughts on atman and our organs will get controlled.
Happiness and sorrow would not affect us and we will see all as equal. This is
Gyana yoga. Without interruption we will meditate on the atman. Even a half an
hour such meditation will give us great benefits. But knowing the difficulty to
practice Gyan yoga, Sri Krishna advises Arjuna in 3rd Chapter that he need not do
Gyana yoga but by Karma yoga alone he can get atma sakshatkaram. But now Sri
Krishna tells about Gyana yoga to laud its superiority. When He says that we need
not practice very difficult Gyana yoga to reach Him, but continue our normal
routines as Karma yoga, we have to understand His concern for us.
2.54
arjuna uvaca
sthita-prajnasya kaa bhaasha samadhi-sthasya keshava
sthita-dhih kim prabhaseta kim aasita vrajeta kim
In the 53rd sloka Sri Krishna tells how one is ready to practice Gyana yoga and
get atma sakshatkaram. Arjuna is too eager to know more about such a person
practicing Gyana yoga. What
all he will do, what he will think- such questions rise before Arjuna and so he
asks this in the 54th sloka:
"Arjuna said: O Krishna, what are the symptoms of one whose consciousness is firm
in meditation? Such a steady minded person what does he speak, and what words will
describe him? What does he think, and how does he act?"
sthithapragna he who has resolute or firm conviction. Sri � Krishna is going to
reply this in the next four slokas.
After telling that atman is eternal and continuous practice of Karma yoga will
purify our mind, Gyana yoga can be practiced in the crystal clear mind. Arjuna
became eager and wanted to know
the traits of a Gyana yogi. How would he speak? How would he think? What are his
actions? This was in 54th sloka. Sthitaprgna means Gyana yogi. Pragna means our
intellect. Sthita is
steady. When our intellect or buddhi is steady and firm, it is the first step in
Gyana yoga. Sri Krishna in reply to Arjuna�s query, lauds sthitapragna from 55th
sloka. That is Sri Krishna praises
the Gyana yogi who has acquired atma gyana. Swami Nammalwar is head among such
gyanis. He is named prapanna jana kootasthar. Lord Sri Ranganatha affectionately
called him
Nam [Our] Alwar, even though there were ten Alwars.
Sri Krishna had to explain Gyana yogi in four slokas. This Gyana yoga is in four
types or samgya. These are Yatamana samgya, Vyatireka samgya, Yetendria samgya and
Vaseekara samgya.
What we require is vairagyam or dispassion or steadfastness. We have to get
detached from the worldly affairs. This only will qualify us to Gyana yoga. So we
have to slowly climb step by
step. The highest or the last step is explained in the 55th sloka. The third step
is in 56th sloka and the second step is in 57th sloka. The initial step is 58th
sloka. So we have to first see 58th
sloka, as that is the first step. So there will be a reversal in the sloka order
and after coming to 55th sloka we will go to 59th sloka.
Let us see what these samgyas are. Normally our desires are varied. Let us assume
one has the drinking habit. This is an undesirable habit and has to be discarded.
Initially when he sees drinks he should turn away and control his passion. This is
the first step or Yatamana samgya, where we avoid any contact with such bad
things. This will not make us abandon our passion
in such things. Second step will be to remove such desires or vyatireka samgya.
The third step Yetendriya samgya, where we control our mind. Even after
controlling all the organs, mind will
be difficult to control. It is like oil in a cup. If we throw out the oil, there
will still be the greasy layer sticking to the cup surface. The last step is
Vaseekara samgya. It is like rubbing the cup with powder to remove the greasy
layer.
So the steps are
1.Trying to control our sensual organs from objects.
2. Removing the desire from the organs.
3. Removing the small traces in the mind.
4. Total removal of such desires without any trace.
2.58 (note, we will be covering 58, 57, 56, 55 in reverse order)
yada samharate ca-ayam kurmo �ngan-Iva sarvasah:
indriyani-indriya-arthebhya: tasya prajna pratisthita
One who is able to withdraw his senses from sense objects, as the tortoise draws
its limbs within the shell, is to be understood as truly situated in knowledge.
This is the first sloka explaning about the nature of a Gnaani. Control Senses!
This is the first step or Yatamaana samgya
Ayam - The Gnaani , Yada- When Samaharate - Controls , Indriyani - Senses
, Indriyaa-Arthebhya - Sense Objects (objects of smell, taste, touch etc)
Koormah - Tortoise, Anganiva - Parts of its body(head, limbs etc)
Lord Krishna gives the analogy of a turtle which withdraws its limbs inside.
Similarly when one is able to keep their senses from pursuing sensual objects of
mundane pleasure by withdrawing
the senses inside and who also consciously reflects upon the soul within, such a
one is sthita-prajna situated in the perfect knowledge of transcendent meditation.
Now, we will get a doubt immediately. How is it possible to do this? Do we have
to close our eyes, not hear anything, keep away from everything etc.. This is not
the case.
Lord's implication in this sloka is that we have to reign in our senses and not
let it stray. For e.g. In our eating habits, we have to discriminate on eating
what is allowed and what is
prohibited.
Nammazhwar was the epitome of a true Gnaani, which Lord is explaning to Arjuna in
this and the next three Slokas. A Gnaani Yogi controls his senses and focuses on
his true self
which is servitude to Paramatma. Nammazhwar meditated for 16 years without food,
water etc, right from his birth. In response to a question by MaduraKavi Azhwar,
If Jeevatma(Soul)
which resides in Achit(This body) , attains Jnaana (realizes its true nature,
which is true nature to Paramatma), where does it reside and what does it do?
Nammazhwar's response was that , the jeevatma who realized his true nature, will
constantly meditate on Paramatma and consider kaimkaryam to lord and his devotees
as it's primary duty.
Nammazhwar's glory is captured in this tanian:
Vakula Bharanam Vandey Jagatah Bharanam Munim
Ya Srutey Uttaram Bhagam Chakrey Dravida Bhashaya:
(Meaning:Nammazhwar adorned Vakula Mala ; He is adorned as the jewel by this
earth; He took birth in this world to expound the tattvam of upanishad in Tamil.)
2.57
yah sarvatraa-anabhi-sneha: tat tat praapya subha-asubham
naa-abhinandati na-dvesti tasya prajna pratisthita
Forming no attachments in any situation means to be indifferent, unconcerned in an
aloof state or attitude. Auspicious is a situation that is pleasing and
inauspicious is a situation that is displeasing. Lord Krishna is instructing not
to be overjoyed by the pleasing nor despondent over the unpleasant. One who can
successfully engage themselves thus is sthita-prajna situated in the perfect
knowledge of transcendental consciousness.
This is Vyatireka samgya, to divert our sensual organs from inferior objects to
superior ones. The earlier&first step was to avoid or prevent our organs in touch
with sensual objects.
These words tasya pranja pratishthita will be repeated in many places. Pranjya is
knowledge and pratishthita is established. This Gyana yogi�s knowledge is
established. He is also a Gyana
yogi.
Sneha meas desire. Abhisneha is excessive desire and anabhisneha is without excess
desire. Such a person who is void of excess desire on all desirable objects, is
neither happy for
desirable objects nor unhappy on undesirable objects, he comes across. He does not
get dejected nor curse for having got undesirable things. Similarly he is not
happy if he gets desirable
things. How is this possible? If there is a desirable thing in this world one
should feel happy if one got it. After all we are made of senses and not inanimate
or inert beings. If a child gets 98%
his father should feel elated is natural. Similarly if the student scores 35%
only, dejection is inevitable. Then why Sri Krishna is telling that both these
expressions are to be avoided?
In this world joy and sorrow are mixed. None can expect to have always victory.
But we speak that in sports and games victory and defeat are common. On similar
lines Sri Krishna tells
us to know that joy and sorrow are common in life and we should be able to meet
those equitably. One need not jump and hit the ceiling when happiness is there and
at the same time
need not get dejected and curse when sorrow things are encountered. Whereas a
mature person has a different object as desirable and he is not worried about the
common desirable
things in life. For him God is desirable; soul is desirable. He is unattached to
everything without a mental inclination towards anything totally indifferent to
all sense objects. When exposed to sources of pleasure like mouth watering
vegetable preperations, delicious nectarian fruit drinks, silky, fashionable
clothes or luxurious homes such a one does not rejoice at receiving these things
nor give praise to those who have bequeathed these things. Similarly when exposed
to sources of unpleasantness like unpalatable food and drink, coarse unfashionable
clothes and humble homes such a one does not show disdain and is indifferent to
statements made by people to criticise him such as being called a pseudo yogi or a
hypocrite. Thus the essence is such a one uses his words sparsely, praises no one
and blames no one and because he possesses neither love nor hatred for any living
being benefits all.
Alwar imagines himself as a child and in front of him there are toys, ball and a
parrot to play with. But he is devoted to Him. He names each of the playthings as
Madhave, Kesava and Sridhara.
Alwar is not interested in these toys are playful objects. At the same time like
any ordinary child will get pleasure in play, Alwar gets in calling all these
articles by their names he had christened,
like Madhava, Kesava and Sridhara. While the sports articles may break or deform,
but the names with which Alwar calls them will remain everlasting and so will give
always happiness.
Therefore, by diverting our thoughts on Him and get happiness in those thoughts,
the worldly desirable and undesirable objects can never have any impact on us.
Thus we divert our organs
on God. These two steps thus train us to control our organs, which is an important
step to control mind.
This will be explained later.
2.56
duhkhesv anu-dvigna-manah: sukhesu vigata-sprhah
vita-raga-bhaya-krodhah sthita-dhir munir ucyate
This is "Ekeindriya Samgya"
"One who is not disturbed in mind even amidst the threefold miseries or elated
when there is happiness, and who is free from expectation, fear and anger, is
called a sage of steady mind."
We are seeing the various stages of Gyana yogi. The first step was the efforts.
That Yatamana samgya was described like a tortoise withdrawing its feet and head
into the shell from enemy attack, here the person withdraws the organs from
contact with inferior desires. Next was Vyatireka samgya. Here the person assumes
an impartial role of not joyful when desirable things occur nor brooding when sad
things occur and observe detached mindset. Why does Sri Krishna ask Arjuna to be
neutral and neither feel happy nor sorrow? It is seen practically that by having a
neutral mind the work is done more efficient. By being emotionally attached to a
work, it gets ruined. A surgeon takes an impartial view of the patient. In such
situations emotion could spoil the work.
This samgya is called EkeIndriya Samgya -> Ekam is One; INdriya is Senses; It is
so called because controlling senses along is not enough, it's important to
control Mind also which
tries to provoke senses again. One who controls Mind which keeps senses in
reign. This is Ekendriya samgya.
Dhi is buddhi or intellect. Sthita dhi is well established knowledge. Person with
such knowledge is praised by Sri Krishna as muni [munir ucyate].
Muni -> Manana Seelah Munih: One who is capable of controlling mind (which
includes controlling senses) and directing the buddhi to concentrate on Atma is
called Muni. Person capable of controlling mind and directing it at the atman is
called muni. Just by sitting in forest in a particular posture does not make one a
muni. Controlling and directing mind as one wants is muni. All other organs can
even be controlled but it is too difficult to control mind. That is why this is
called Yekendriya samgya. Yekendriya means the single organ i.e. mind as the
leader of all organs.
How to control mind? Sri Krishna tells the way:
<nowiki>*</nowiki>duhkhesv anu-dvigna-manah: We should be having unperturbed mind at the CAUSE of
sorrow (not just sorrow).
(ud-dvigna-manah-> Pertrubed mind; anu-dvigna-manah -> Unperturbed mind)
<nowiki>*</nowiki>sukhesu vigata-sprhah: Similarly we should have unexcited mind at the CAUSE of
joy (not just joy).
(Sprhaha: Intrested or excited ; vigata-sprhah: without being excited or
intrested)
Note: So, remember, to be ANU-DVIGNA-MANAH! for sorrows/cause of them
and to be VIGATA-SPRAHA: for joys/cause of them, which is reverse of normal!
In addition to the above two, Krishna says we should avoid raaga, bhaya and
krodha. (vita-raga-bhaya-krodhah!)
Swami Ramanuja in his Gita Bhashyam has explained these three (raaga, Bhaya,
Krodha) very well:
<nowiki>*</nowiki>Raaga is the expectation feeling one has about a joyous thing to happen in the
future. If a father is elated at the prospect of his son going to score very high
marks in the results that
are going to be published next day, it is raaga. That is our interest in a joy
that is going to happen. Sri Krishna says that one should abandon this raga that
is the feeling of an expectation.
Not merely happiness or the cause for such happiness but even the anticipation
or prospect of that event have to be avoided.
<nowiki>*</nowiki>Bhayam -fear. It is the feeling one gets when there is a prospect of a happy
thing not happening or an unhappy thing is happening. When we feel happy of a
joyous event in future we get
raga. But if that event is not likely to happen? Then the mind gets perturbed
and that is bhaya. Bhaya is not the undesirable thing coming to us or the
desirable one leaving us. Today what we
feel about the prospect of an unwelcome guest tomorrow is bhaya. This bhaya
will transform into sorrow when actually the unwanted guest knocks at our door and
we see him. So bhaya
becomes the cause for sorrow and Sri Krishna advises that bhaya also should be
avoided. In the next day results whether his son is going to score low marks, is
fear today for the father.
When the results confirm that low marks the bhaya becomes sorrow. But on the
contrary if the results reveal very high marks, bhaya is converted to happiness.
<nowiki>*</nowiki>Krodha is anger. If one has raga and is expecting a happy event in future, and
if some persons or things obstruct that event from happening then the feeling of
krodha or anger is on those
obstructing. So, raga transforms to happiness. Feeling of anger on the persons
obstructing one from attaining that happiness, is krodha.
Passion is the extreme mental attachment to objects cherished with intense
desire with the intention of never letting possession of these objects be
discontinued. Fear is the pain caused
from the approaching agony arising from separation from what is cherished.
Anger is a specific mental attitude which appears in one who experiences
separation at the time of loss of
cherished objects. These three passion, fear and anger all arise due to the
lack of discrimination regarding the eternal nature of the soul. By the gradual
development of this discrimination
one becomes free from these three impediments and by this discrimination when
the introspective one's contemplation becomes mature they're known as sthitaprajna.
So Arjuna is advised to abandon(Vita) these three raga, bhaya and krodha and a
person who achieves this is muni. To achieve this, MIND HAS TO BE CONTROLLED.
What if raga or bhaya is there? Let us see the example of student. When were
his marks decided? Was it when he wrote the exam? Or, when the evaluator saw his
answer papers? Or,
when the results were published? But actually his result was decided when he
put in his efforts preparing for the exams. His efforts only will reflect in the
exam. What he writes only will be
evaluated. And, what the evaluation is there will be published. But our
expectation is on the publishing only. So a person who understands this and avoids
these three qualities is praised as
muni.
There are three types of sorrow or pain: adyatmika or physical, adhidaivika or
supernatural and adhibhautika or natural. Adyatmika is pain of the body and pain
of the mind. The pain of the
body is diseases and ailments attacking it such as fever, rheumatism, gout,
etc. The pain of the mind is due to insult, jealousy, shame and the like.
Adhidaivika is pain caused by drought,
flooding, cyclones, earthquakes, hurricanes, etc. Adhibhautika is pain caused
from people, demons, animals, ghosts, etc. All these three are destined by fate
and as such are not transitory
and after experiencing them they fade into oblivion.
The sthita-dhi-muni is always in Krsna consciousness, for he has exhausted all
his business of creative speculation. He has surpassed the stage of mental
speculations and has come to
the conclusion that Lord Sri Krsna, or Vasudeva, is everything. He is called a
muni fixed in mind. Such a fully Krsna conscious person is not at all disturbed by
the onslaughts of the threefold
miseries, for he accepts all miseries as the mercy of the Lord, thinking
himself only worthy of more trouble due to his past misdeeds; and he sees that his
miseries, by the grace of the Lord,
are minimized to the lowest. Similarly, when he is happy he gives credit to
the Lord, thinking himself unworthy of the happiness; he realizes that it is due
only to the Lord's grace that he is in
such a comfortable condition and able to render better service to the Lord.
And, for the service of the Lord, he is always daring and active and is not
influenced by attachment or aversion.
Attachment means accepting things for one's own sense gratification, and
detachment is the absence of such sensual attachment. But one fixed in Krsna
consciousness has neither
attachment nor detachment because his life is dedicated in the service of the
Lord. Consequently he is not at all angry even when his attempts are unsuccessful.
A Krsna conscious person is always steady in his determination.
2.55
praja-haati yada kaaman sarvaan partha mano-gataan
atmany eva-atmana tustah: sthita-prajnas tadocyate
" O Partha, when a man gives up all varieties of desire for sense gratification,
which arise from mental concoction, and when his mind, thus purified, finds
satisfaction in the self alone, then he is said to be in pure transcendental
consciousness."
When a person is satisfied in himself with himself, i.e. when his mind depends on
the self within himself; and being content with that, expels all the desires of
the mind which are different from that state of mind --- then he is said to be a
man of firm wisdom. This is the highest form of devotion of knowledge. Then, the
lower state, not far below it, of one established in firm wisdom, is described in
later slokas (56,57,58), which we had already studied.
Now we will see the fourth step of Vaseekara samgya in the 55th sloka. The first
step Yatamana samgya in 58th sloka was our efforts to withdraw from objects
creating inferior desires. The second step Vyatireka samgya in 57th sloka
explained diversion of our organs from those objects and remain detached. The
third step was Yekendriya samgya in 56th sloka where we were told to train our
mind also detached from pleasures and sorrow. Now we will see the fourth step of
Vaseekara samgya in the 55th sloka. Here we will be told that we have to get rid
of all traces of all attachments and hatred, and ensure a sparkling pure mind.
In this Sloka, Krishna says a gyaani is praised as Stitha Prajna, when? (Stita
Prajna Tado ucyateh). When?
Yada (when), Sarvaan Kaaman (all desires) manoh-gataan (from the mind)
prajahaati(removed or expelled) and Atmany eva atmana tustah (i.e atma is the
only objective of the mind
and is content). When all desires in mind are expelled and atman is made the
objective of the mind and remains happy. That is when mind is no longer becomes
happy or otherwise with ordinary pleasures and sorrow but becomes happy with atman
only. This is a very difficult stage to attain.
Normally the mind is happy with pleasures enjoyed through the organs. We listen to
a good music or we see a beautiful figure and become happy. But atman is formless
and does not make
sound nor can be tasted nor smelt. Then how can one get happiness? We all know
that all images or sounds or tastes or scent will fade away one day. But atman is
eternal. It is a quintessence of gyana and ananda or happiness. So this has to be
inculcated in our mind. Normally we take vegetables for nourishment; but when we
are sick, same nourishment is
given to the body by drips. So it is possible to experience all our happiness felt
in life, by engaging the mind on atman. This happiness will be everlasting unlike
the worldly pleasures.
This can be understood from the story of Prahlada. He was tortured in many ways:
by making serpents to bite, by making elephants to tramp over him, by throwing
him tied to a stone in
mid ocean, by surrounding him with fire, etc. All these were never even felt by
Prahada. Because he had engaged his mind fully in Sri Krishna. By this he was
detached from the worldly
miseries and pleasures. This is Vaseekara samgya. All including the mind is under
control. There will be no trace of any worldly miseries and pleasures. To achieve
this level the gyana yogi had to understand atman is superior, practice Karma
yoga and remove all blemish in the mind and start Gyana yoga and reach the
ultimate stage in Gyana yoga.
We can see Alwar also as an example. In the mannai irundu thuzhavi Thiruvaimozhi
ten pasurams, he shows that happiness and sorrow are mixed in this world. We have
to withdraw our mind from all these and understand atman, then understand the
inner atman of our atman as Paramatman. Our mind should be trained to
concentrate only on Him. He squeezes the mud below and says this mud belongs to
Sri Vamana [an incarnation of Sri Narayana]. Though there was considerable time
span between the Sri Vamana incarnation and Alwar s time, � he sees God in all.
While ordinary person will think of how to purchase the land where this mud was
scooped out or what plant could be cultivated to earn money, Alwar thinks
entirely different. When he sees burning fire he runs to embrace it as he sees the
glowing figure of God. Because of this mentality the fire does not burn him. So we
have to inculcate this habit in our mind.
We see in karate and kungfu sports, persons are trained to break bricks with hands
without being hurt or dipping the hands in fire without getting burnt. This is by
practicing mind and organs to concentrate. Such practice can make us do anything.
When mind is trained to see atman, he is admired as sthitaprajna. His intellect is
set up firmly when nothing can disturb his mind. He can remain isolated without
being affected by worldly affairs. This does not mean he will remain in solitude
and be of no use to the society. He can do all the good works for the society
without being influenced by others. By training mind to engage in atman we can
perform all our duties efficiently. This will be perfected if the mind is further
trained to engage in God, Who is the atman of all atman.
We have seen all the four stages of Gyana yogi: Yatamana samgya, Vyatireka samgya,
Yekendriya samgya and Vaseekara samgya.
2.59
visaya: vini-vartante nir-aaharasya dehinah
rasa-varjam raso pyasya param � drishtva nivartate
The sense objects are the food of the senses. From the abstinent embodied being,
i.e., from one who has withdrawn his senses from objects, these sense-objects,
being rejected by him,
turn away, but not the relish for them. Relish means hankering. The meaning is
that the hankering for the sense-objects does not go away by abstinence alone. But
even this hankering will
go away, when one sees that the essential nature of the self is superior to the
sense-objects and that the realisation of this self gives greater happiness than
the enjoyment of sense-objects.
Krishna explains how to get rid of even the small traces of desires in Slokas
59,60 and 61 , which all make one part. Sri Krishna says in 59th sloka, If we are
able to visualize atman then all
organs get disciplined, By comprehending atman in its true form, all other organs
are controlled. It is interesting to note in the next 60th sloka. Arjuna asks
what
he should do to �see� atman and Sri Krishna replies that if Arjuna could control
all organs, atman can be visualized. This normally will puzzle and confuse. One
depending on other can never
give a solution. But Sri Krishna removes the confusion in the 61st sloka. So we
will have to see all these three slokas as one.
Sensual objects of enjoyment are fuel for the senses. Lord Krishna states that the
desire for these sensual objects departs when one starves them by restraining the
senses from indulging in them. But although the action is restrained the craving
remains subtly within the mind. Rasa is taste and raga is attachment. So the
craving attachment for taste of sense objects remains present. However when the
eternal nature of the soul is realised in all its glorious splendour and it is
seen that it is infinitely more attractive than the most delightful sense object.
At that time all desire for sense objects completely vanishes along with the
residue of craving.
nir-aaharasya dehinah: = Dehi is atman. Nir-Aharam means without food or
starving. Enjoying the objects of the senses is known as ahara. Restricting the
objects of the senses is known as niraharasya. What is food for atman? When atman
is in a body, enjoyment by various organs is all food for atman. Taste is food
for tongue but pleases atman. Music is food for ears but
pleases atman. So if we have to starve atman, it means we have to prevent various
organs in their desires.
Visaya: vini-vartante = Visaya: all the objects for sense gratification
(Roopa, Sparasha, Sabhda, Rasa:, Gandham) , Vini-varatante: Refraining
Rasa-varjam = Rasam here means trace of desire. We can prevent various organs
their food like listening for ears, scent for nose, etc. But the small trace of
such desire lingers on. When one declines to enjoy sense objects with the objects
of the senses the physical experience ceases; yet the residue desire for sense
objects still remains and the craving for them actually has not departed.How to
get rid of this trace?
Param drishtva - Seeing the ultimate(param) tattvam i.e our Self (sat-cit-
Ananda);
Nivartate, raso'apyasya - even this trace of desire(raso apyasya) is removed.
By concentrating on the eternal and quintessence of happiness �atman, and a
glimpse of it will drive away this small trace also. After getting atman darshan,
the small trace of desires lingering
in the mind also is got rid off. When atman is in a body, if all desirable
objects like tasty food, good music, etc, are removed it starves the organs and we
do not indulge in such pleasures. But
in the mind traces of these desires will be sticking. Many people have developed a
custom of not eating or drinking certain type of food or drinks, but when such
persons are in a company of
friends who eat or drink such articles, there could be compulsions or curiosity to
taste. By yielding to such temptation we may spoil our health. So it is better to
avoid such events altogether
and resist temptations. But even then mind will not get controlled. This can be
suppressed only if we are able to have atman darshanam.
The process of restriction from sense enjoyment by rules and regulations is
something like restricting a diseased person from certain types of eatables. The
patient, however, neither likes
such restrictions nor loses his taste for eatables. Similarly, sense restriction
by some spiritual process like astanga-yoga, in the matter of yama, niyama, asana,
pranayama, pratyahara,
dharana, dhyana, etc., is recommended for less intelligent persons who have no
better knowledge. But one who has tasted the beauty of the Supreme Lord Krsna, in
the course of his
advancement in Krsna consciousness, no longer has a taste for dead material
things. Therefore, restrictions are there for the less intelligent neophytes in
the spiritual advancement of life,
but such restrictions are only good if one actually has a taste for Krsna
consciousness. When one is actually Krsna conscious, he automatically loses his
taste for pale things.
2.60
yata-to-hyapi kaunteya purushasya vipascitah
indriyaani pramaathini haranti prasabham manah
"The senses are so strong and impetuous, O Arjuna, that they forcibly carry away
the mind even of a man of discrimination who is endeavoring to control them."
In the 59th sloka we saw that if atman darshan is available then all the organs
and mind get controlled and there will not be a trace of desire for inferior
pleasures. Nirahara, that is starving will
prevent the organs from seeking such cheap pleasures but mind will still remain
uncontrolled. If we can see the param or atman, then even this mind also gets
controlled. So Arjuna queries
as to what should be done to see atman or have atman darshan. Here we should
understand that atman couldn t be seen with our eyes as we � see materialistic
objects. Here it means feeling
the atman. Its magnificence can be felt. In response, Krishna mentions in this
sloka the following.
If organs could be controlled atman darshan will be achieved. As told in the last
lecture this is a peculiar situation. This is called anyonya asraya dosham or
inter dependent fallacy. It is like asking location of A and in reply it is told
it is by the side of B. where is B located and reply is it is by the side of A.
this will create confusion. Here also it appears like that.
In the previous sloka Sri Krishna told that if atman darshan is acquired, the
organs get controlled. But here He says that controlling organs could enable one
to achieve atman darshan.
purushasya vipascitah : Vipaschita means one who can differentiate and understand
or rational thinking. He is said to have viveka gyana. One who distinguishes that
the body is perishable and
atman is eternal. He tries to control organs and concentrates his mind on the
atman. Purusha here indicates atman.
yata-to-hyapi : Yati is effort and api means EVEN. So, even a person who tries to
take efforts in Gyana yoga, is the meaning of first part. So, Krishna is
referring to not an ordinary person,
but somebody who is accomplished in viveka gynana, knows the difference between
Atma and Body, pursues sincerely Gyaana Yoga. The second part of the sloka says
that , even for such sincere people, the senses are difficult to overcome. For
him also the organs and mind will not get controlled.
indriyaani pramaathini : Senses are very strong , turbulent (pramaathini). The
strength of the senses are our desires. That is the strength of seeking pleasure
or desire. This desire is in the
mind and the organs exhibit this as strength.
haranti prasabham manah : The organs compel(haranti) mind and drag it in their
way. This desire becomes ammunition for organs and so they are able to forcibly
(prasabham) take in their
direction. Like a hurricane uprooting large trees the desire in the organs uproot
the mind.
In Thiruvaimozhi [7.1.1] Alwar says that he has five tenants in his house. But
they are all enemies. That is in his body [house] the five organs are occupying as
tenants and are forcing him in their way. In emma veetu thiran poem, he complains
to God that He is partial and rescues an elephant Gajendra but not the Alwar. God
told that it was an animal and was suffering for the past 1000 years seizeed by a
crocodile, so He had to rescue. Alwar replies that then it is all the more he
deserves immediate rescue. Compared to the big elephant he is a weaker being. The
elephant was suffering only for 1000 years while the Alwar has been suffering for
thousands of births. One crocodile grabbed the elephant while five crocodiles in
the form of organs have seized the Alwar. So organs are a great menace to all
including the Nithyasuris who are doing intimate service to the Lord at Vaikuntam.
We see persons doing very noble service to the Lord in temples. But they are not
free from the power of senses. We are daily witnessing the fights for position and
greed for money in such
persons involved in sacred assignments also. This is the domination of senses in
persons. The organs function very well in youth time, but the mind is
uncontrollable. When the person becomes old his mind is some what controlled but
now the organs do not function properly.
Sense organs are so strong that they dictate even learned persons. One situated
in spiritual intelligence with discrimination and powers of observation trying
their level best to keep the mind
from gravitating towards the senses and withdrawing their mind repeatedly away
from objects of the senses and directing it internally within is a form of
meditation. But the senses are so
strong that they forcibly invade the mind, disrupt this meditation and forcibly
overpower the mind and indulge it in contemplating sense gratification and bodily
attachment. How is it possible
that the senses can carry away ones mind while they are intently striving? It is
because the senses are so restless and turbulent that they totally disregarding
all ones efforts in discrimination,
besieging the mind they direct it towards sensual objects that will gratify these
self-same senses by engaging the mind in sense contemplation.So to control them
it is necessary to have
atman darshan. Sri Krishna says controlling the organs is difficult even for
viveka gyana persons. We should see the subtle difference Sri Krishna is making.
He did not say control the organs
to get atman darshan. But He says even for rational thinking people, controlling
sense organs is difficult! It gives an impression that there is a negative
thinking by Sri Krishna that controlling
organs is not possible and so atman darshan is never possible. But actually, He
drives home the great effort required to bring the organs in control. Also when we
see the next 61st sloka then
the real import of this sloka will be clear.