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Adding content from blog
see the next 61st sloka then
see the next 61st sloka then
the real import of this sloka will be clear.
the real import of this sloka will be clear.
2.61
tani sarvani samyamya yukta aasita mat-parah
vaseh hi yasye-indriyani tasya prajna pratisthita
" For one who restrains his senses, keeping them under a little control, and fixes
his consciousness upon Me, his intellect gets firmly established."
In 59th sloka it was told that by visualizing atman, senses are controlled. In the
60th sloka however, it was told that control of senses would enable atman darshan.
Arjuna was confused and he did not know which one to precede which? He requested
Sri Krishna to solve this riddle. Sri Krishna replies that unless organs are
controlled the atman cannot be perceived; there is no doubt on this. But He would
suggest an easier way to control the organs. Then he could perceive atman. We also
desire to see and hear good things only. But the organs are not disciplined. This
is because of the ever-remaining rajo and tamo qualities in our mind. Our mind has
the mixture of satva, rajo and tamo qualities. When satva quality is prominent our
organs are well disciplined. When the rajo and tamo qualities are exalted, our
organs also seek cheap pleasures. So it is important to cultivate our habits to
reduce rajo and tamo qualities. This is explained in 61st sloka:
<nowiki>*</nowiki>Tasya-that atma gyani s, prajna- intellect, pratisthita- gets � firmly founded or
established.
<nowiki>*</nowiki>Tani sarvani- all the sense organs, samyamya- at least somewhat controlled,
<nowiki>*</nowiki>mat parah- direct them on Me and yukta asita- remain resolved. (Mat-parah is
the punch word here!.. implies be a sincere devotee of Lord. Focus the senses
towards him!).
<nowiki>*</nowiki>Vaseh hi - are brought under control yasya indiryaani - whose senses
So instead of allowing the organs to wander as they like, direct them with a small
effort, on Sri Krishna.
Vedas say that all the best tastes are all inherited in Him, all the fragrance of
the world are all lodged in Him, and He is the repository of all the auspicious
things in this world.
The things we see or hear continuously affect us. If a song is played frequently,
we automatically start humming it. If that song is good then we inherit that
goodness;
but if it is a bad song then we go in that way. Since mind follows what is
frequently seen or heard, we should try to see or hear superior sources. Superior
entities will influence
superior results in us. On the contrary if we go after inferior matters, the
influence on us also will be inferior.
Why do we go to temples and sacred Kshetrams? These are all embodiment of satva
qualities. The Lord s image is supposed to be suddha satva mayam. � Our bodies are a
mixture of the five elements. But the Lord�s image is aprakrutham or eternal. It
consists of only satva quality. By constantly worshiping His image, our organs do
not wander and get disciplined. Even though we can worship God in our own houses,
in temples we get the AMBIENCE OF SANCTITY and our minds will have more of satva
quality and the rajo and tamo qualities fade away. This is what
Sri Krishna is telling. By directing the organs on Him we pacify the mind and His
supreme qualities affect and influence our mind. So he whose organs have come
under the influence of God, his intellect gets properly founded. That is why nama
snkeertan � singing His names- or listening to His stories or talking in praise of
Him or going to temples and involving in sacred activities there, are all efforts
to place our organs in His service. This will with His blessings, enable us to
control the organs. Disciplining organs will pave the way for atman darshan. We
can also follow this simple and easier method.
Because the uncontrolled senses are the cause of all disturbance, one with
spiritual intelligence seeking transcendence should make their first priority to
control ones senses.
If one were to question how is it possible to control the restless senses which
are turbulent by nature. Lord Krishna reveals that by devotion of mind and heart
unto the Supreme Lord one will
surely be able to control the senses. Lord Krishna is present within the heart of
all living entities. As Hrisikesa the lord of the senses he is the ultimate object
of all meditation. Without meditating
on Lord Krishna it is not possible to master the senses. This is absolutely sure
and thus the aspirant who follows these instructions has success and none other.
When our minds have been evolved to realising Lord Krishna as the supreme absolute
reality all impurities are eradicated and the mind is purified and clear, free
from all desires. Now at this stage for the first time the mind is free from all
desires. The mind along with the senses completely under control is then capable
of achieving cognition of the eternal soul.
In the Vishnu Purana XI.VII.LXXIV beginning yatha adniruddhata-sikhah it is
written that as a blazing fire fanned by blowing wind burns up dry wood; in the
same way Lord Krishna enthroned in the heart burns up all sins of those who link
their individual consciousness with the ultimate consciousness in soul cognition.
Spiritual intelligence is confirmed in those whose senses are under control. But
it must be noted that unless devotion has developed for the Supreme Lord Krishna,
whosoever attempts to master the senses by their own might and self effort are all
destined to failure.
The great sage Durvasa Muni picked a quarrel with Maharaja Ambarisa, and Durvasa
Muni unnecessarily became angry out of pride and therefore could not check his
senses. On the other
hand, the king, although not as powerful a yogi as the sage, but a devotee of the
Lord, silently tolerated all the sage's injustices and thereby emerged victorious.
The king was able to control
his senses because he was a true devotee of the Lord and engaged all his senses in
the service of the Lord. The word mat-parah is most significant in this
connection. How one can become
a mat-parah is described in the life of Maharaja Ambarisa. Srila Baladeva
Vidyabhusana, a great scholar and acarya in the line of the mat-parah, remarks:
"mad-bhakti-prabhavena sarvendriya
-vijaya-purvika svatma-drstih sulabheti bhavah." "The senses can be completely
controlled only by the strength of devotional service to Krsna."
So in conclusion one cannot be in transcendent meditation without controlling the
senses. And that controlling the senses is not possible without devotion to Lord
Krishna. Thus devotion to
Lord Krishna can be seen as the essential ingredient assuring all success.
2.62 & 2.63
dhyaayato visayan pumsah sangas tesu-upajayate
sangaat sanjaayate kamah kaamat krodho �bhijayate
krodhaad bhavati sammohah: sammohaat smriti-vibhramah
smriti-bhramsaad buddhi-naso buddhi-naasat pranasyati
"While contemplating the objects of the senses, a person develops attachment for
them, and from such attachment lust develops, and from lust anger arises
uncontrollably."
"From anger, complete delusion arises, and from delusion bewilderment of memory.
When memory is bewildered, intelligence is lost, and when intelligence is lost one
falls down again into
the birth cycle."
Sri Krishna describes the GRADUAL deterioration if one does not concentrate on Him
and allow the mind and intellect to wander. If the atman does not direct the
intellect on Him, then
we think only of the materialistic pleasures. NOTE: a person, whose attachment
to sense-objects is expelled but whose mind is not focussed on the Lord, even
though that person
controls the senses, contemplation on sense-objects is unavoidable on account of
the impressions of sins from time immemorial. He details this in gradual steps:
<nowiki>*</nowiki>Dhyaayatoh Visaayam Pumsah: The mind starts wandering and contemplating on
cheap and inferior matters i.e objects of senses (sparsham, roopam, gandham ,
sabdham, rasam)
<nowiki>*</nowiki>Sangas tesu upajaayateh: Next, this will induce i.e develop (upaajayateh)
attachment(sangam) in them. It will slowly sprout.
<nowiki>*</nowiki>Sangaat Sanjaayateh Kamah: From that attachment (sangaat)
sprouts(sanjaayateh) a desires (kaamah) in all the organs. This tiny spark of
desire then grows into a flame, that is
Kama or lust. This develops into a craving to appease that passion. What is
called 'desire' is the further stage of attachment. After reaching that stage, it
is not possible for a man to stay
without experiencing the sense-objects.
<nowiki>*</nowiki>Kaamat Krodha: AbhiJayate: When the sought desire is not fulfilled, krodhaanger
and hatred, engulfs the mind. This will be not just on the desired objects
and on those who are
considered as impediments. Sri Krishna says that the krodha is not simply
developing but becomes indiscriminate and uncontrollable anger. This anger is not
restricted only on those
preventing the desire to be achieved, but on all those related to them, their
friends and supporters.
This is not exaggerating, nor could happen only to ordinary persons. Sri Rama
also was enslavened by this feeling, Valmiki says. When Sri Rama came to know that
Sri Sita was abducted
by Ravana his anger knew no bounds. He declares that before dawn, if Sri Sita
were not returned back, He would destroy Ravana, his relatives and others. Sri
Rama was passionately in
love with Sri Sita, and so this passion was converted to anger when She was
missing. This grew in such a magnitude that He declared He would destroy Ravana
and his relatives. In fact,
not only those, Sri Rama says, He would destroy all gods, humans, etc. Because
anger is very difficult to control. It is said that a person caught in anger, will
not even hesitate to murder his
teacher.
<nowiki>*</nowiki>Krodhaad Bhavati Sam Mohah: Once anger steps in, the person would lose his
balance and sense of discrimination as what should be done and what should not be
done. That is he
would lose his rational behaviour and would be senseless. Mohah: delusion..
Sam Mohah: Extreme delusion.
<nowiki>*</nowiki>sammohat smriti-vibhramah: This delusion leads to memory (smriti) loss
(vibhramah). That is we FORGET the purpose of trying to controlling the sense
organs for Atma-darsanam.
<nowiki>*</nowiki>smriti-bhramsad buddhi-naso : This loss of memory about trying to controlling
the senses makes one loss of intellect or buddhi nasam. That is the buddhi to have
atman darshan is lost.
<nowiki>*</nowiki>buddhi-nasat pranasyati : This results in disappearance of atman swaroopam or
the basic knowledge about atman. So, the person indulges in Kama and krodha and is
destined for
rebirths.
To summarize:
Lord Krishna is explaining that one whose cravings for sensual objects
linger, the effort to overcome the senses without focusing the mind on the Supreme
Lord is futile. This is due to the fact that without the Supreme Lords grace the
residue of past sensual activities and the pleasure or frustration derived
therefrom will delude the mind to pursue sense objects. This debilitating effect
creates a magnetic attraction where the desire for sense objects becomes more and
more extreme. From this extreme desire springs kama lust. Lust is the next stage
of desire. Lust is that which one feels when they thinks that they cannot exist
without their desire being gratified. From lust springs krodha anger. Krodha is
that frustrated outraged one feels against that which stands in the way of
obtaining the gratification of ones senses. From krodha arises sammoha
bewilderment and delusion which is the mental condition where one is no longer
cognisant of what action should be performed and what action should not be
performed. One will foolishly do anything in this condition. Thereafter comes
dementia causing loss in memory of the process one began in order to constrain the
senses and control the mind. From dementia comes loss of will power, one no longer
has the drive and incentive to cultivate themselves towards obtaining spiritual
realisation of the eternal soul. When this happens then one perishes their
spiritual opportunity being drowned again and again in samsara the endless cycle
of birth and death in the material existence. So we should devote all our mind and
activities at the service of Lord to ensure our mind does not go astray due to
sense objects and material gratification. The senses require real engagements, and
if they are not engaged in the transcendental loving service of the Lord, they
will certainly seek engagement in the service of materialism. In the material
world everyone, including Lord Siva and Lord Brahma--to say nothing of other
demigods in the heavenly planets--is subjected to the influence of sense objects,
and the only method to get out of this puzzle of material existence is to become
Krsna conscious. One who is not, therefore, in Krsna consciousness, however
powerful he may be in controlling the senses by artificial repression, is sure
ultimately to fail, for the slightest thought of sense pleasure will agitate him
to gratify his desires.
2.64
raga-dvesa-vimuktais tu visaayan indriyais caran
atma-vasyair vidheyatma prasadam adhigacchati
"But a person free from all attachment and aversion is able to control his senses
and skips materialistic lures and controls mind resulting in pure mind by the
mercy of the Lord."
Previously in verse 61 Lord Krishna has declared that who ever meditates
exclusively on Him as the Lord of all, being the soul within all hearts, then by
this all impurities are eradicated and
the mind becomes clear, expunging all desires. Here he says that the senses
become destitute and barren of all cravings and aversions when they are mastered
by the mind in this manner.
Rejecting all desires for sensual objects with a mind firmly under control, one
achieves lucidity of mind along with inner purity and blissfulness.
Like Alwar, if we can devote our SPEECH, ACTIONS, THOUGHTS in Him, we would have
controlled our organs. In the last two slokas 62 and 63- � we saw how by not
devoting ourselves in
him, we tumble down and plunge to the bottom.
What greatness one achieves by such devotion to the Lord? Here He explains how
gradually the atman is climbing in steps to reach pinnacle.
By thinking of Him, the rajo and tamo qualities in our mind are cleared and the
mind is purified. Only satva quality would dominate in us. By doing Aradhana
[Pooja] and consuming only that food offered to Him, rajo and tamo gunas get
reduced and satva qualities flourish.
<nowiki>*</nowiki> Raaga-Dvesha vimuktais tu : The first step reached by devotion to God, is we
are relieved of raga and dvesha. By concentrating our thoughts in Him, by singing
His names, by hearing
his names, by performing Aradhana and by consuming only the food offered to
Him, satva qualities thrive and the other two qualities fade. This will get rid of
raaga and dvesha.
As told earlier, raaga is the desire to acquire or expecting some pleasing
incidence. Dvesha is hatred or enemity. Both these are housed in us. We do not
like even good things rendered by
those we hate and accept bad things from our dear ones. This is because of rajo
and tamo gunas. If we have uprightness in our mind then we will accept good things
irrespective of who did
that. With raga and dvesha removed, all are our dear ones and all actions are
impartially looked into.
<nowiki>*</nowiki>Atma vasyair , Indriyai: visayaan caran : This will result in the control of
sense organs and they will not be after the pleasures arising from smell, taste,
sight, hearing and touch. If organs
are to be disciplined we should be rid off likes and dislikes. By disciplining
the organs, we stay away from the five sensual pleasures and their sources.
<nowiki>*</nowiki>Atma Vasyair Vidhey- Atma : After this atman, here it means mind, is in our
control.
<nowiki>*</nowiki>Prasadam adigachhati - Prasadam means serene and pure mind here, which will
help focus on Atma Darasanam.
Recapitulating, devoting ourselves to God and by proper food, rajo and tamo
gunas are driven away and satva guna thrives. Raga and dvesha are destroyed. Sense
organs are disciplined.
Sensual and cheap pleasures are cast away. Mind gets controlled. Then we get
prasadam. Prasadam means here serene and pure mind. This will take us near atman
darshan.
Contaminated mind is unable to properly perceive atman.
While 62nd and 63rd slokas explained how one plunges to degradation, 64th
sloka details how the atman is uplifted. We can clear our doubts from Vedas, if we
have that capacity to learn
them. We can control our organs by deep meditation and yoga. These are
possible for a few capable persons. But for ordinary people like us, devotion or
bhakthi is the recourse.
Thondaradipodi Alwar says he gets all doubts cleared by seeing God, Lord Sri
Ranganatha. By looking at His feet, he knew he was His attendant. By looking at
His abhaya hastha, he
realizes He would protect him. By looking at his crown he recognized that He
was his ruler. Therefore it is necessary for us to dedicate ourselves to Him and
serve Him. God�s image is
made of satva guna only. So by looking at that image the satva guna in us
grows. While in temple also, it is not correct to close the eyes while in front of
God.
It is already explained that one may externally control the senses by some
artificial process, but unless the senses are engaged in the transcendental
service of the Lord, there is every
chance of a fall. Although the person in full Krsna consciousness may
apparently be on the sensual plane, because of his being Krsna conscious, he has
no attachment to sensual activities. The Krsna conscious person is concerned
only with the satisfaction of Krsna, and nothing else
2.65
prasaade sarva-duhkhanam haanir asyo:upajaayate
prasanna-cetasO hy-asu buddhih parya-avatisthate
"For a person with such enlightened mind, all miseries are removed;only for
enlightened person the intllect [gyana] get well established immediately."
When the mind of this person gets serene, he gets rid of all sorrows originating
from contact with matter. Because, in respect of the peson whose mind is serene,
i.e., is free from the evil
which is antagonistic to the vision of the self, the Buddhi, having the pure self
for its object, becomes established immediately. Thus, when the mind is serene,
the loss of all sorrow surely arises.
In the 62nd and 63rd slokas Krishna showed how by not engaging us in God�s
service we fall from grace down the steps and get destroyed. The 64th sloka
however told us that by serving and
singing in praise of Him, we can climb up steps to reach higher echelon.
In last 64th sloka he had told , prasadam adhigacchati-[ the atman] gets purified
or serene mind. In this sloka (65) he continues,
<nowiki>*</nowiki> Asya "Prasade" i.e � such a person who obtained serene mind, for him,
<nowiki>*</nowiki> sarva dukhani- all sorrows and miseries,
<nowiki>*</nowiki>hanir-loss or removal,
<nowiki>*</nowiki>upajayate- happens.
That is, for the atman gyani, after acquiring purified mind, all his miseries get
removed. This is the last step. If God were to enquire as to what we want, we
would promptly say all our miseries should be removed. Here Sri Krishna indicates
the miseries of samsaram [the birth due to papa and punya karma].
Arjuna gets a doubt here. What is the relation between serene mind and the
miseries of samsaram? Sri Krishna replies in the second half of the sloka.
<nowiki>*</nowiki>Prasanna cetasa� the enlightened one [one who has acquired serene mind],
<nowiki>*</nowiki>hi- only, (for the one who has acquired serene mind)
<nowiki>*</nowiki>asu- immediately,
<nowiki>*</nowiki>buddhi- knowledge or intellect
<nowiki>*</nowiki>avatisthate �firmly established or installed,
<nowiki>*</nowiki>pary-avatisthate- well established.
So enlightened person gets intellect well founded. This we had earlier mentioned
as stithaprajna. The one who understands atman properly and fully and is about to
perceive atman or get atman darshan. It is also called atman sakshatkaram, when he
will perceive all atman are identical jaati, atman is the quintessence of
knowledge and bliss. For this our buddhi has to be well founded. Enlightenment or
serene mind is essential for this. Atman darshan will lead to bhakthi yoga. To
remove all our miseries, we have to have devotion or bhakthi. Since atman darshan
is a pre-requisite for devotion, enlightenment is necessary.
We can visualize this also in steps.
1.Enlightenment or purity of mind
2.Atman darshan�
3.Bhakthi yoga
4. Removal of all miseries. In the first part of the sloka,
He combined directly steps 1 and 4 and said enlightenment would remove all
miseries. This skipping of 2 and 3 was clarified to Arjuna in the second half of
the sloka. If we now see the 64th and 65th slokas together we can build the entire
stairway:
1.Meditating on God
2.Lessening of rajo/tamo guna and increase of satva guna
3.Discarding likes and dislikes or elimination of raga/dvesha
4.Control of senses
5.Stay away from materialistic desires
6.Control of Mind.
7.Mind is purified or enlightenment. (Prasadam Gacchati)
8.Atman darshan.
9.Bhakti yoga.
10.Elimination of all miseries.
If we take efforts to put us on the first step of meditating on God, all
other steps would follow suit and we can reach the ultimate step. So we don't need
to feel worried or overwhelmed
on how we can remember all this steps and details. We just need to take the first
step of meditating constantly on the Lord, reciting his names and serving his
devotees. This is like we
stand in the line in Tirumala. Automatically, the line moves and takes us near the
Lord to have darshan and get His blessings. So by singing His names and serving
His devotees we can
gradually reach the Bhakthi yoga. This is what Alwar also says that by devoting
ourselves to Him, all our miseries get destroyed and we reach eternal happiness.
2.66
naasti buddhir ayuktasya na ca ayuktasya bhaavana
na ca-bhaavayatah shantir asaantasya kutah sukham
"One who is not devoted in the Supreme [in Krishna consciousness] can not have
atman darshan without which a steady mind on atman is not possible, and so there
is no possibility of peace.
And how can there be any happiness without peace?"
In him who does not focus his mind on Me but is engaged only in the control of
senses by his own exertion, the Buddhi or the right disposition that is concerned
with the pure self never arises. Therefore he fails in the practice of meditation
on the self. In one who cannot think of the pure self, there arises the desire for
sense objects; in him serenity does not arise. How can eternal and unsurpassed
bliss be generated in him who is not serene but is attached to sense-objects? [The
idea is that without the aid of devotion to God, the effort to control the senses
by one's will power alone will end in failure.] Sri Krsna speaks again of the
calamity that befalls one who does not practise the control of the senses in the
way prescribed above:
By devoting ourselves in Him, we can get atman darshan. This has been already told
in the previous slokas. We have to always remember that in order to get our organs
and mind disciplined,
we have to devote ourselves in Him. Control of mind results in serene mind.
Purified mind will get us atman darshan. From the 55th sloka, Sri Krishna is
telling how by controlling organs one becomes a gyana yogi. The easiest way to
achieve this is to worship his graceful form. In this slokam, he explains what
all will not accrue if specific things are not done and finally, sukham i.e.
Moksham will not be there.
<nowiki>*</nowiki> Ayuktasya naasti Buddhir: Yuktam, is surrendering our organs in Him. For the
one who does not think or meditate on Him i.e Ayuktasya, there is no possibility
of the intellect or buddhi
getting cleaned and getting Atma Darshanam. By devoting one �s organs, mind and
intellect only, one would acquire atman darshan. Atman is so minute it is not that
easy to visualize it. Impure minds can never get atman darshan. To
purify mind, we have to devote our organs in Him. Ayuktam means the one who does
not devote oneself in God.
Such a person would never get atman darshan. What if one does not get it?
<nowiki>*</nowiki>na ca ayuktasya Bhavana : If that were not there the bhavana or the thoughts
on atman would not be there. That is the deep meditation will not be possible. A
proper understanding of
atman will only result in meditating on atman. Then we will waste all our time
only in the routine things, which we are thinking all the time. Alwar asks how are
we spending our 24 hours at
our disposal. We reply, we have innumerous things to plan and think and enjoy,
but we are wondering what Alwar is doing? Alwar all the time is seeing the same
Lord and nothing else.
So we think the Alwar does not have variety. Because of this they do not see
the normal things, which we see. Day in and day out they are seeing the same
images and the same festivals.
Whereas we see so many places, eat variety of foods and listen to variety of
music, drama, etc. It therefore appears that we have much more things to see and
enjoy while Alwars do not
have this advantage. But actually, even though they see only one Object, It's
the one which is enabling us to see so many. So, if we also could �see� him, then
there will not be any necessity
to see anything else. So meditation on Him and atman is very much necessary. A
person without atman darshan can never meditate on atman.
<nowiki>*</nowiki>na ca abhavayatah shantir : He explains what will happen to one who does not
meditate. Here the word shanti is mentioned. Normally this means peace. But can
peace bring shanthi?
If we go to an isolated place where the surroundings are all peaceful, can our
mind be peaceful? But a yogi, even amidst the noises in our towns would be
peaceful in his meditation. So
surroundings do not contribute to shanti. We are seeing that some persons
sleep only if some noise is there. Absence of such sound may make them sleepless.
Actually, if we see the
correct interpretation of shanti it is desireless. A contented life with
satisfaction with what one possesses, one may have shanti. This shanti would be
there only if we could think of atman.
Desire less will result in shanti. Happiness accumulates with desires being
lesser and lesser. This happiness will be lost as desires increase. Persons
earning small wages with honest
labor are able to sleep peacefully. But persons earning in crores daily, do
not have this happiness. Desire or Trishna (thirsting for sense-objects) is the
enemy of peace. There cannot be
an iota or tinge of happiness for a man who is thirsting for sensual objects.
The mind will be ever restless, and will be hankering for the objects. Only when
this thirsting dies, does man
enjoy peace. Disturbance is due to want of an ultimate goal, and when one is
certain that Krsna is the enjoyer, proprietor and friend of everyone and
everything, then one can, with a steady
mind, bring about peace.
<nowiki>*</nowiki>asantasya kutah sukham : That lack of desire lessness (Shantih:) will not
get one sukham, which means Moksham here.
In this sloka four stages of Ashtanga yoga are mentioned. We have heard of
Patanjali�s Yoga Shastra. This is called, Ashtanga yoga and has eight stages. They
are:
1.Yamam. controlling of organs and mind
2.Niyamam. controlling of organs and mind 3.Asanam.
sitting in the proper posture
4.Pranayamam. breathing properly using one nostril for inhaling and the
other for exhaling
5.Pratyaharam. diverting the mind from all other matters and
concentrating on the atman
6.Dyanam. deep meditation of atman
7.Dharanai. desire less in all others and remain detached
8.Samadhi. meditating on God
Out of these eight, the latter four Pratyaharam, Dyanam, Dharanai � and Samadhi
are mentioned in the 66th sloka.
First line says that devoting in God one could have atman darshan and this is
Pratyaharam.
In the next line He said that atman darshan will enable meditating on atman and
this is Dyanam.
Thinking and meditating on atman would enable one to get rid off desires in
other things and that is Dharanai.
In the last line he said, one could get Moksham and that is Samadhi.
On our own we are unable to control organs. Why do we visit temples often? By
having such darshan, our papas are dissipated, rajo/tamo gunas get diminished,
likes and dislikes are
removed, organs and mind get controlled. This would make us desire less and we
get shanti. We therefore worship Sri Mayakoothan and get shanti.
2.67
indriyaanam hi caratam yan mano anuvidhiyate
tad asya harati prajnam vaayur navam ivammbhasi
"As a strong wind sweeps away a boat on the water, the wandering senses are
followed by the mind; such a mind carries away a man�s intelligence."
Unless all of the senses are engaged in the service of the Lord, even one of them
engaged in sense gratification can deviate the devotee from the path of
transcendental advancement.
As mentioned in the life of Maharaja Ambarisa, all of the senses must be engaged
in Krsna consciousness, for that is the correct technique for controlling the
mind.
That mind, which is allowed by a person to be submissive to, i.e., allowed to go
after the senses which go on operating, i.e., experiencing sense-objects, such a
mind loses its inclination
towards the pure self. The meaning is that it gets inclined towards sense-objects.
Just as a contrary wind forcibly carries away a ship moving on the waters, in the
name manner wisdom
also is carried away from such a mind. [The idea is that the pursuit of sense
pleasures dulls one's spiritual inclination, and the mind ultimately succumbs to
them unresisting.]
<nowiki>*</nowiki>Indiryaanam hi carataam: - Our senses (eyes, ear, taste etc) keep pursuing
and running (carataam) behind their respective (touch, hearing, smell, taste etc)
sense experiences.
Our organs want to enjoy sensual experiences. Eyes want to see attractive
scenes. Ears want to listen to good sounds. Mouth wants to eat tasty foods, and so
on. These, that is, vision,
hearing, taste, scent and feeling are all matters of interest for the organs.
This is what Sri Krishna tells that every organ is interested in seeking the
experience, which will please.
So the materials in the world attract the senses and they run after them.
<nowiki>*</nowiki>Yan Manah: anu vidhiyate: - While doing so, the senses drag the mind also
along with them. The matters of the world create various desires like taste,
vision, etc. The organs go after
them to experience those desires. Mind follows the organs.
<nowiki>*</nowiki>tad - For such a person, whose mind is being dragged by the senses behind
sense experiences
<nowiki>*</nowiki>Asya prajnam harati - Tad, that mind, will forcibly divert (divert) the
intellect (prajna) engaged in atman perception of asya, this atman that is trying
to control mind. So, even though this
atman had decided its mind to perceive atman, the same mind is after the
organs, which are attracted by the materialistic pleasures. So there is no mind to
think of atman. Mind is present
but it is engaged in pursuit of other pleasures along with the organs. Mind has
the capacity to think about only one at a time. But are we not thinking of so many
things at the same time?
Yes, then it is called a confused mind. When mind is engaged in one thought,
it is clear but when it thinks many, it is confusion.So when a mind is trying to
perceive atman and at that time
if its attention is diverted by the organs, then there will not be this mind
to think of atman. When this happens we will not have resolute knowledge. This is
what Sri Krishna tells. The buddhi
to understand atman is carried away by the mind and the organs. If Sri
Mayakoothan abducts our mind it would be welcome, but when the senses carry away
the mind disaster befalls.
<nowiki>*</nowiki>Vaayur navam ivam-ambhasi : Sri Krishna illustrates this by an example. Just as
the wind(vaayu) blowing opposite to the direction in which a boat(naavam) is
sailing will divert the boat.
Here we have to regard the mind as boat, which is sailing towards atman and
the winds are the organs, which divert the sailing. The method to stop this
diversion is to prevent the winds
blowing in the opposite direction. Since this capacity is not with us to
prevent such a wind, we will have to seek asylum at the feet of Him, Who has the
capacity to prevent the wind from
blowing in the opposite direction. He is mightier than the wind, the Sun, the
fire, the planets, this Universe and He is Sriman Narayana. By devoting ourselves
to Him, our mind and senses
would all get controlled. The boat also would reach its destination.
Therefore, surrendering our organs in His service is the best way to control and
discipline our mind and organs.
Thirumangai Alwar imagining himself as a girl is being invited by her girl
friends to witness the dancing Lord. This Juggler performs the dance and the girl
[Alwar] is attracted. The
performance was over and the performer and all spectators leave. But the girl
[Alwar] remains in the auditorium. When asked by her friends as to why she is not
getting up and start for
home, the Alwar in his imaginary girl form says that to get up and start for
home, her mind should be there. It is no longer there, as it has gone along with
the Juggler. When mind is not there,
no one is there to order the organs to prepare to get up.
The message here is that by devoting our mind and organs in His pranks and
beauty, we escape our mind and organs from engaging them in the worldly desires.
Similar is the experience
of Nammalwar. He says that after seeing Him, the eyes follow the Lord. We think
of the mortals who are all having innumerous shortfalls. Whereas His qualities do
not have any deficiency,
He does not have any blemish. In every sense He cannot be faulted. So by
devoting in such a perfect and blemish less Him, our organs and mind will get
controlled. So when we see this
great pond, we should remember Him and His astonishing pranks and thereby our
mind and organs will get fixed in Him and get controlled.
2.68
tasmAd yasya maha-bahO nigr-hItani sarvasah
indriyaani indriya_arthebhya: tasya prajna pratisthita
Therefore, in the way described above i.e he whose mind is focussed on Me the
auspicious object for meditation, and whose senses are thereby restrained from
sense-objects in everyway,
in his mind alone wisdom is firmly set.
<nowiki>*</nowiki>Tasmad - therefore. The mind that goes after the senses. With that condition
we can never have atman darshan. Only by disciplining the mind we can get all
advantages.
By thinking about God, the mind gets controlled. So we cannot expect to
control the mind on our own, but only with His help. Therefore,
<nowiki>*</nowiki>asya- that atman which is trying to control the mind and organs, which are
dragged by materialistic desires, can control the mind with His help only.
<nowiki>*</nowiki>Indiryaani - the senses of that atman
<nowiki>*</nowiki>Indriya-arthebhya: - the objects of the sense enjoyment
<nowiki>*</nowiki>sarvasah nigrhitaani - is curbed down.
<nowiki>*</nowiki>tasya prajna pratishtita - In such an atman the intellect or buddhi gets
well established and he qualifies to do gyana yoga. Such a person who can curb
his senses and control
his mind from getting driven by senses (by the help of devoting to the
lord), will realize the true nature of the soul.
Here we may have a doubt. To get atman darshan shouldn't we just concentrate
on the atman only, rather than devote ourselves in God? Devoting our mind on our
own atman
is not that superior. Also, atman does not have a form or qualities to imbibe
or worship. Mind will find it very difficult to concentrate on a formless and
blank entity. Whereas God has
many attributes and forms and temples. This makes it easier for the mind to
devote. Why so many forms for God and why so many temples and Avatars? Because our
tastes differ and
to satisfy every taste so many forms, temples, etc. have been arranged by our
elders. God also takes so many Avatars to satisfy the varied tastes of devotees.
Absorbed by the beauty
of the Lord here, Alwar says that one by one all his senses were lost to Him
and the mind also surrendered to him. We also by involving us in this enchanting
beauty of the Lord can
control the organs and mind and have atman darshan.
As enemies are curbed by superior force, similarly, the senses, can be curbed
not by any human endeavor, but only by keeping them engaged in the service of the
Lord. One who has
understood this, is called sadhaka, or a suitable candidate for liberation.
The Lotus flower blossoms when Sun rises and closes its petals when the Sun
sets or when the Moon is shining. The Discus has the brilliance of innumerous Suns
and so the Lotus like
eyes open as a lotus flower blossoms. The Conch, on the other hand is white
like a moon and so seeing that, the eyes close, as a Lotus flower would do. So, it
appears the eyes of the
Lord open wide and close alternately and Alwar is mesmerized by this beauty and
so mentions this as he sees the Sri Sudarsana and the Panchajanya. We can also
visualize this in our
memory and thereby we can involve our senses in this magnificent vision and get
our senses controlled. Our mind need not wander on various persons as to what harm
they did or what
abuses were hurled at us. By visiting temples and after return, memorizing the
brilliant image of the Lord our time would be spent better. This will cultivate
the satva quality in us and the
mind gets disciplined.
RECAP of 2.55-2.68 Slokas:
If we can also like Alwar treat our mind as the abode of the Lord, then our mind
will not go after the organs or worldly matters. In the ordinary streets one may
throw garbage and unwanted
things. But once it is his sannidhi, we tend to maintain the sanctity and
cleanliness. Similarly, if we make our mind the residence of ordinary mortals,
then all sorts of things would accumulate.
But if we regard it as the street for His procession, then we would maintain
sanctity and keep it clear of cheap and unwanted things. We have to regard the
mind as His residence and carefully
maintain it. This is the most important aspect in the 2nd Chapter of Gita.
From 55th sloka to 68th sloka the Lord explained the need for control of the
organs.
In the four slokas 55th, 56th, 57th and 58th- four samgyas � or stages were
mentioned. They are Vaseekara samgya, Yekendriya samgya, Vyatireka samgya and
Yatamana samgya.
In the 59th sloka he mentioned that by getting atman darshan, the sense organs
get controlled.
In the 60th sloka he told that by controlling organs, atman darshan would be
realized.
When Arjuna was confused in seeming contradiction of 59th and 60th slokas, he
told him in the 61st sloka that to control the organs, he should submit the senses
in Him only.
In the 62nd and 63rd slokas he made it clear how the atman, which does not
think of God goes in bad surroundings and tumbles down to the bottom.
In the next four slokas �64th, 65th, 66th and 67th - He explained once again
how the person who devotes himself in Him, gradually rises up and how the people
with wandering mind descend.
In the 68th sloka, he told that therefore, by devoting unto Him and by
withdrawing the senses from worldly matters, one starts Gyana yoga and reach
supreme status.
In the following three slokas of 69th, 70th and 71st, Sri Krishna tells what all
advantages accrue to that person who had atman darshan. The higher stages are
explained in the three slokas in descending order, as was done in 55,56,57 and 58
slokas. In the 55th sloka Vaseekara samgya was told as the highest stage. Here in
the 69th sloka He is going to tell the highest reward for the Gyani. The 56th
sloka dealt with the lower level stage Yekendriya samgya. Here in 70th sloka the
middle reward will be explained. In the 57th and 58th slokas the next lower stages
were explained. In the 71st sloka the early rewards are mentioned.
2.69 :
ya nisa sarva-bhutanam tasyaam jaagarti samyami
yasyaam jaagrati bhutani sa nisaah pasyato muneh
"What is night for all beings is the time of awakening for the self-controlled;
and the time of awakening for all beings is night for the introspective sage."
We will now see the 69th sloka carefully. Sri Krishna explains with some examples.
We already witness that when it is daytime for us, it is night in North America
and vice versa. Similarly, for birds like crows, visibility is there in daytime.
But for nocturnal birds like owls, nighttime is visible clearly. So we can say the
day of crows is night for owls and the day of owls is night for crows. Citing this
Sri Krishna says that the day for a person, who has controlled the senses, is
night for the undisciplined person whose mind wanders on worldly matters. That is
the night for the ordinary person is day for the Atma gyani.
<nowiki>*</nowiki>Sarva bhuthanam- all ordinary beings, that is those who have not disciplined
the senses, for them [Atman darshan] is
<nowiki>*</nowiki> ya nisa- nisa means night. For the ordinary beings, what is night. Here night
means for those persons atman chintana or perception of atman is night. Just as
we say in our conversation
that if we do not understand anything, we say it is all Greek and Latin. So
atman darshan is not understandable for ordinary person and so he regards it as
night.
Here night signifies ignorance or darkness.
<nowiki>*</nowiki>tasyam - in that same atma darsana
<nowiki>*</nowiki>jaagrati samyami- those who have control over the senses, are jagrati (awake )
f That is what is night or darkness for the ordinary persons, is bright daylight
awakening for the person who has controlled his senses and so he is active.
<nowiki>*</nowiki>yasyam jaagrati Bhutani- But, the ordinary persons(bhutaani) i.e those who
have not controlled their senses, are all awake(jaagrati), in worldly
matters(yasyaam) i.e enjoy
the senses (shabda, sparsa, roopa, raasa, gandham)
<nowiki>*</nowiki>mune-the person who has controlled his senses,
<nowiki>*</nowiki>Sa nisa pasyato : for the one who has controlled his senses, the sense
enjoyment is like night (i.e not affected and doesn't indulge and is not aware of
it).
That is we are all active as in daylight in worldly matters and enjoy the
inferior desires. But he, who has had atman darshan and controlled his senses,
finds darkness in such worldly
matters. Sri Krishna desires that we should all raise to this level of person
who controls his senses. This is the HIGHEST LEVEL.
There are two classes of intelligent men. The one is intelligent in material
activities for sense gratification, and the other is introspective and awake to
the cultivation of self-realization.
Activities of the introspective sage, or thoughtful man, are night for persons
materially absorbed. Materialistic persons remain asleep in such a night due to
their ignorance of self-realization.
The introspective sage remains alert in the "night" of the materialistic men. The
sage feels transcendental pleasure in the gradual advancement of spiritual
culture, whereas the man in
materialistic activities, being asleep to self-realization, dreams of varieties
of sense pleasure, feeling sometimes happy and sometimes distressed in his
sleeping condition. The introspective
man is always indifferent to materialistic happiness and distress. He goes on
with his self-realization activities undisturbed by material reaction.
2.70
aapurya-maanam acala-pratishtham samudram apah: pravishanti yadvat
tadvat kaama_yam pravishanti sarve sa shantim apnoti na kaama-kaami
"A person who is not disturbed by the incessant flow of desires �that enter like
rivers into the ocean, which is ever being filled but is always still�can alone
achieve Moksham, and not the
man who strives to satisfy such desires."
In the 69th sloka Sri Krishna explained how the night for ordinary people who do
not have a control over their senses, is daylight for persons who have atman
darshan. When ordinary people
are awake, that is they are active in the worldly pleasures, it is night for atman
gyani. This is the highest state for such enlightened persons. Here the person
does not see those worldly matters. But in the 70th sloka, Sri Krishna tells of an
enlightened person, who comes into contact with such worldly matters and is not
influenced or affected by them. This is a lower state than the person mentioned in
the last 69th sloka.
Child devotee Prahlada was tortured by his father in many ways. Serpents were
directed to bite Prahlada. But he saw the serpent as the bed of Sriman Narayana
and so nothing happened to him; he was rolled down a hill and he saw Govardan,
which was lifted by the Lord to protect the cowherds. He was given poison to drink
and prahlada saw the blue hue of the Lord and so
poison had no effect on him. He was drowned in the ocean and he saw it as the
abode of the Lord and so he was saved. This devotion is a very superior state and
what Sri Krishna mentions
is of persons like us. The difference is that when they see a serpent or poison
they do not show fear or run away but look at it indifferently. The snake or
poison may kill these persons but
they take it in their strides, as they are aware that body is perishable while
their atman is eternal. In the earlier case the poison or snake never came in the
sight of those persons; but here,
though they come into contact with these they have no impact on these persons. Sri
Krishna explains this with an example in the 70th sloka.
In the ocean all river waters mingle. With that inflow, the level of the ocean
does not rise. Similarly, when the rivers are dry and when there is no inflow, the
level of the ocean does not fall.
It remains constant -acala. Tadvat- similarly, all worldly desires and miseries
even when attack, the person, who has atman darshan, he does not change and
remains unaffected.
Such a person attains the supreme status of shantim or Moksham. Whereas Kama yami,
the ordinary persons who are after worldly matter, will never reach this position.
<nowiki>*</nowiki>Aapurya maanam - (Sea which is) always filled with water
<nowiki>*</nowiki>Acala pratishtam - "Cala" is changing; Acala is unchanging; i.e Sea
doesn't get impacted whether the river water flows into it and does not flow into
it.
<nowiki>*</nowiki>Samudram - Sea
<nowiki>*</nowiki>Apah: pravishanti - water(apah:), pravishanti(flowing) into sea,
<nowiki>*</nowiki> yadavat - just like (sea)
<nowiki>*</nowiki>tadvat - Similarly (like sea, into which waters from river flowing, doesn't
affect it or change it)
<nowiki>*</nowiki>Yam - to whom (that person)
<nowiki>*</nowiki>pravishanti sarve - flowing of desires due to sense objects
<nowiki>*</nowiki>sa shantim apnoti - he is the one who gets the fruit of Atma darshanam
<nowiki>*</nowiki>na kaama-kaami - not for one who is agitated by desires and affected by sense
objects
The river waters enter into the sea which is full by itself and is thus the same,
i.e., unchanging in shape. The sea exhibits no special increase or decrease,
whether the waters or rivers enter
it or not. Even so do all objects of desire, i.e., objects of sense perception
like sound etc., enter into a self-controlled one, i.e., they produce only
sensorial impressions but no reaction from him.
Such a person will attain peace. The meaning is that he alone attains to peace,
who by reason of the contentment coming from the vision of the self, feels no
disturbance when objects of
sense like sound, etc., come within the ken of the senses or when they do not
come. This is not the case with one who runs after desires. Whoever is agitated by
sound and other objects,
never attains to peace.
As long as one has the material body, the demands of the body for sense
gratification will continue. The devotee, however, is not disturbed by such
desires because of his fullness.
A Krsna conscious man is not in need of anything because the Lord fulfills all his
material necessities. Therefore he is like the ocean--always full in himself.
Desires may come to him like the
waters of the rivers that flow into the ocean, but he is steady in his activities,
and he is not even slightly disturbed by desires for sense gratification. That is
the proof of a Krsna conscious
man--one who has lost all inclinations for material sense gratification, although
the desires are present. Because he remains satisfied in the transcendental loving
service of the Lord, he can
remain steady, like the ocean, and therefore enjoy full peace. Others, however,
who fulfill desires even up to the limit of liberation, what to speak of material
success, never attain peace.
The fruitive workers, the salvationists, and also the yogis who are after mystic
powers, are all unhappy because of unfulfilled desires. But the person in Krsna
consciousness is happy in the
service of the Lord, and he has no desires to be fulfilled. In fact, he does not
even desire liberation from the so-called material bondage. The devotees of Krsna
have no material desires, and therefore they are in perfect peace.
2.71
vihaaya kaaman yah sarvaan pumaams_carati nihsprhah
nirmamo nir_ahankarah: sa shantim adhigacchati
"A person who has given up all desires for sense gratification, who lives free
from desires, who has given up all sense of proprietorship and is devoid of false
ego �he alone can attain
Moksham" What are desired, they are called the objects of desire. These are sound
and other sense-objects. The person, who wants peace must abandon all senseobjects
such as sound,
touch etc. He should have no longing for them. He should be without the sense of
'mineness' regarding them, as that sense arises from the misconception that the
body, which is really
non-self, is the self. He who lives in this way attains to peace after seeing the
self.
As mentioned earlier, 69th 70th and 71st slokas describe different stages of a
gyani who had atman darshan. The 69th sloka mentions the highest stage and 70th
sloka mentions one in a
slightly lower level. The person mentioned in 69th sloka does not see any of the
worldly matters. This is same as Vaseekara samgya. For the person in 70th sloka,
the worldly matters are all
felt and seen. But he is immune to them and these worldly matters inflict no
changes on him. Now we have to see the 71st sloka. Here the person is at his
initial stage taking efforts for atman
darshan. The person mentioned here starts his efforts. We can listen to the levels
in 69th and 70th slokas but very difficult to achieve. But the 71st sloka is
intended for ordinary persons like us.
From this level he upgrades himself to the level mentioned in 70th sloka and then
further uplifts him to the level indicated in 69th sloka.
<nowiki>*</nowiki>Yah: puman- that Jeevatman or person,
<nowiki>*</nowiki>vihaya sarvaan Kaman- discarding all sensual pleasures (sparsha, roopa,
gandha, shabdha, rasa)
<nowiki>*</nowiki>nisprahah- should abandon all desires. To do this he should be ,
<nowiki>*</nowiki>nirmamao- not claiming possession or the feeling �my�.
<nowiki>*</nowiki>nirahankaara - Also he should have the feeling of nirahankara or not imagining
body as soul or atman.
<nowiki>*</nowiki>sa shantim adhigacchati - Such a person would lose interest in material
pleasures and would attain Moksham or eternal bliss. Shantim means desire less,
not involving in materialistic
pleasures and brahma prapti or reaching the God.
Here Sri Krishna tells what one has to do to get that peace and eternal bliss.
First step is nirahankaraha. Next is nirmamaha. Next is nishprahaha. Next is
vihaya Kaman and
finally atman darshan. To have atman darshan, we have to follow the four steps.
We have to first destroy ahankaram. Normally this is commonly used to indicate
pride. We should know why this comes. When someone does not do what we want, we
abuse him and start
finding faults with every action of him. This happens because we think atman and
body are same. Aham is self or soul and we assume it is body, it is called,
ahankaram. The soul is not man
or tree or an animal. The bodies of all these do not have the intellect or
gyana. But Atman has intellect. Without understanding the basic difference between
soul and body, we start assuming
atman is body then we are said to have ahankaram. What is the advantage in
differentiating atman from body? When it is exam time, we are to study all night
without sleeping. But we feel � I
am getting sleep or I feel sleepy�. But actually, it is the body, which requires
rest and sleep. Atman never gets tired and so does not need rest. If this correct
perception is there during exam
time then we can throw off that laziness and sleep and study. But by going the
way the body requires, one would feel asleep and may not be able to study. A
sprinter, when reaching the
winning pole never thinks of the aching legs but thinks only of victory. At this
point the sprinter looks at atman as different from body. This is a great
advantage to progress.
Next, we should discard the mamakaram or assuming propreitorship. In this world
nothing is ours and we carry nothing when departing from this world. But once we
think something as
ours, then we tend to protect it. The only thing, which can be claimed as ours,
is gyana or knowledge and it will be enough if we can protect that. All others,
which we claim as belonging to
us, are all body, related only. The minute atman does not need any clothes or
decorations. So avoiding mamakaram will drive away our desire to possess.
Next is nishpraha, or discarding desires on materials. As long as water is there
in a well, more water would spring. But if we dry the well totally, then no water
would spring. So if we discard
the materials then they will also leave us. This would lead to vihaya Kaman that
is driving away the desires. This will result in atman darshan.
To become desireless means not to desire anything for sense gratification. In
other words, desire for becoming Krsna conscious is actually desirelessness. To
understand one's actual
position as the eternal servitor of Krsna, without falsely claiming this
material body to be oneself and without falsely claiming proprietorship over
anything in the world, is the perfect stage
of Krsna consciousness. One who is situated in this perfect stage knows that
because Krsna is the proprietor of everything, therefore everything must be used
for the satisfaction of Krsna.
The living entity cannot be desireless or senseless, but he does have to change
the quality of the desires. A materially desireless person certainly knows that
everything belongs to Krsna
(isavasyam idam sarvam), and therefore he does not falsely claim proprietorship
over anything. This transcendental knowledge is based on self-realization--namely,
knowing perfectly well
that every living entity is the eternal part and parcel of Krsna in spiritual
identity, and therefore the eternal position of the living entity is never on the
level of Krsna or greater than Him.
2.72
esa braahmi sthitih partha nainam praapya vimuhyati
sthitva-asyam anta-kale �pi brahma-nirvaanam rcchati
"This will reach bramham, oh! Partha, after which there is no bewilderment. This
should be practiced at least in the final phase of life and attain the pure
happiness of bramham."
<nowiki>*</nowiki>Esa sthithi � this state (which state is Krishna referring to here? the state
in the previous sloka? the state described in the whole of second chapter?.
Selfless Karma yogam , which
is done without attachment or desire for fruit is being referred to as here as
Esa Stithi. Here we should interpret to indicate the essence of 2nd Chapter �Karma
Yoga. It was started that
Arjuna should realize the eternity of atman and should uphold his dharma of
protecting his people and fight. It is not just Karma yoga but asanga Karma yoga.
That is unattached, without
the feeling �I did� or �mine� and without a desire in the result.)
<nowiki>*</nowiki>braahmi- that which will get us brahma . (which state is being referred to
here? It can be considered as SriVaikuntam or Atma Saaksatkaaram or Atma darsanam
i.e makes us
realize the true nature of our self i.e jeevatma. Please note from 2nd sloka
to 6th chapter, Krishna is detailing the true nature of Jeevatma and from 7th
to 9th chapter he is referring
to ways to reach Paramaatma. So any reference to Brahman in 2nd to 6th
chapter, should be considered as referring to Jeevatma)
<nowiki>*</nowiki>yenaam praapya - Whoever attains this state
<nowiki>*</nowiki>na vimuhyati - will never get confused about his true state and neither will
he grieve. Earlier we have seen that atman darshan would banish all miseries and
worries.
<nowiki>*</nowiki>asyam- in this Karma yoga,
<nowiki>*</nowiki>anta kalepi- at least in the final years or phase of life of a person (even
if we missed the boat of performing in early stages)
<nowiki>*</nowiki>Sthitvaa - Situated (i.e perform) in this state (i.e performing karma yoga)
<nowiki>*</nowiki>nirvaanam- unalloyed by miseries and so pure happiness,
<nowiki>*</nowiki>rcchati- reaches the state ,
<nowiki>*</nowiki>brahmam- state of realizing the atman darshan or Moksham.
With this Sri Krishna concludes this chapter. He advises Arjuna to stay in
asanga Karma yoga that would get him atman sakshatkaram. Once that state is
reached, there is no room for
confusion or worries. Normally, this realization should have come up in youth
time. Even if the person has become old, let him not think that Karma yoga is
impossible to practice.
Even in the final phase of life, Karma yoga can be practiced and attain the
eternal bliss. So we have to understand from this sloka that even if we did not
realize the merits of Karma yoga
all these years, it is not late to start even in the final phase of life. We
can involve ourselves, even at the ripe old age, in selfless service to others,
society, country or world. We should dedicate such activities as service
to God.
Any work we do as long as it is not self-centered and without ego and it is
within the accepted boundaries of shastra, can be regarded as Karma yoga. We
should get that yearning for
Karma yoga at least in our old age and try to reach a little of the stitha
prajna state mentiond by Sri Krishna. We should try earnestly. By practicing if we
are able to achieve something it
would give us that happiness. Our elders have toiled to make these methods
available for us and so we should try to practice them.
Karma yoga is not to be performed in a secluded jungle leaving all our near
and dear ones. In fact it was Arjuna who said he would go to forests and do
meditation and it was Sri Krishna
who prevented him from that and asked him to practice Karma yoga in his
routine work. So our daily life is our playground and in that only we have to
overcome all our challenges by
practicing Karma yoga. Sri Krishna is always there to help us and we need not
bother about victory or defeat in our endeavors. If we view life as an ocean of
distress only, we will only get
mental depression. Some regard life as challenge. The difficulty here is that
since it is taken as challenge, there will be always the urge to be victorious.
This will develop egoism and all our
works will be self-centered. But we have to regard life as an opportunity and
practice Karma yoga incessantly and do good for all and this universe. This is the
essence of the 2nd Chapter.
This state of performing disinterested work which is preceded by the knowledge of
the eternal self and which is characterised by firm wisdom, is the Brahmi-state,
which secures the attainment of the Brahman (the self). After attaining such a
state, he will not be deluded, i.e., he will not get again the mortal coil.
Reaching this state even during the last years of life, he wins the blissful
Brahman (the self) i.e., which is full of beatitude. The meaning is that he
attains the self which is constituted of nothing but bliss. Thus in the second
chapter, the Lord wanted to remove the delusion of Arjuna, who did not know the
real nature of the self and also did not realize that the activity named 'war'
(here an ordained duty) is a means for attaining the nature of Sankhya or the
self. Arjuna was under the delusion that the body is itself the self, and
dominated by that delusion, had retreated from battle. He was therefore taught the
knowledge called 'Sankhya' or the understanding of the self, and Yoga or what is
called the path of practical work without attachment. These together have as their
objective the attainment of steady wisdom (Sthitaprajnata) This has been explained
in the following verse by Sri Yamunacarya: Sankhya and Yoga, which comprehend
within their scope the understanding of the eternal self and the practical way of
disinterested action respectively, were imparted in order to remove Arjuna's
delusion. Through them the state of firm wisdom can be reached.