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स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि ।
धर्म्याद्धि युद्धाच्छ्रेयोsन्यत्क्षत्रियस्य न विद्यते ॥ ३१ ॥
Looking at your own Dharma, you ought not to waver, for
there is nothing highcr for a Kshatriya, than righteous war.
(II - 31)
Arjuna was a
Kshatriya. The basic duty of a Kshatriya
is to protect the state, people, the wise elders and the values. War is an inevitable part of his duty. Ever preparedness for a war is a Kshatriya’s
characteristics. We may find it
difficult to comprehend the concept in our modern times. Martial skills like Judo, Karate, Rifle
shooting, Archery etc. are of course being taught. The learners are mostly motivated merely by
various competitions and the prizes and not social responsibility. Nevertheless, courage, bravery, fearlessness
in recieving and delivering blows, adventurous mindset, fighting spirit and
refusal to budge out, are the qualities invariably found in those who opt to
learn these skills. These are the
essential qualities of a Kshatriya. (43rd
shlokam of the 18th chapter gives a detailed description of a Kshatriya’s
qualities.) In the modern setup, there
is social binding on these ‘kshatriyas’, except those who join the police or
military. In times when Varna was the
basis for social setup, these qualities were nourished and the Kshatriyas were
bound by social and moral responsibilities or the ‘Kshatriya Dharma’. These expectations were not probably
sanctifies by laws, but were accepted voluntarily by the Kshatriyas
themseves. It is in this context, Shri
Krishna says, “It is improper for Arjuna, a Kshatriya, to stumble when faced
with a war. He is bound by his Kshatriya
dharma to fight”.
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यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम् ।
सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम् ॥ ३२ ॥
This battle, that came unsought is an open gate to heaven. Oh Parttha! Fortunate, certainly are the
Kshatriyas, who are called to fight in such a battle.
(II - 32)
The Pandavas did not
seek this battle. Otherwise, they could
be seen as aggressors. In fact, they had
tried their utmost to avoid it. They had
sent Shri Krishna as an emissary talk peace with the Kauravas. They were agreeable to take five villages and
give up their claim to the Empire. The
battle became inevitable only due to the adamant attitude of Duryodhana. “Not the empire, not five villages, not even
land of the size of a pinpoint”, he declared.
He tried to arrest and kill Shri Krishna, during the later’s visit to
his court as an emissary of the Pandavas.
Thus, a heroic opportunity has unfolded before the Pandavas in form of
this battle. Battlefield is a divine
opportunity for the Kshatriya to show his mettle. Not many are provided with such fortune. Our armymen, for instance, are mostly engaged
in relief activities during Tsunami, Flood, Earthquake, and other natural
calamities. The battlefield offers an
opportunity for expression of greatest bravery, sacrifice, leadership
qualities, and other inspiring qualities, all with a smile. Hence, Kshatriya considers a battlefield as a
doorway to the heavens.
A kshatriya ruler
considers the people as his own children and vows to protect them, their wealth
and their culture from external aggression.
An opportunity to fight against a tyrant, misrule and terrorist and to
fight for establishment of virtues is rarer still. It is a disgrace for a kshatriya to run away
from such an opportunity.
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अथ चेत्वमिमं धर्म्यं सङ्ग्रामं न करिष्यसि ।
ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि ॥ ३३ ॥
If you refuse to engage in this righteous warfare, then
forfeiting your own Dharma snf honour, thou shall incur sin.
(II - 33)
Action in tune with the
inherent Nature of self is Swadharma. Dharma
of fire is to burn. Dharma of water is
to flow down. Similarly, establishing
rule over subjects, involvement in daredevilry, and having an urge to earn name
and fame are the natural tarits of a Kshatriya.
Arjuna would be erring on his duty by refusing to fight and thus go
against Swadharma. His fame would evaporate
and he would earn disrepute. Moreover,
he would incur sin by his withdrawal from fight, an act alien to his Swadharma.
Every man acquires a
unique body, mind, intellect and other attributes and comes into this world to
fulfill a unique mission. What is his
life mission? He has to wipe off all the
vasanas carried forward from his previous lives and attain Liberation. Life offers him an opportunity to get
elvated. If he misses, he continues to
be tossed around in the whirl of life and death. He does not reduce the burden of past vasanas
and adds more vasanas in the present life, by swaying away from his
Swadharma. We come across so many who
lead a miserable life due to alenation from Swadharma. One has an intense interest in music, but
takes to engineering under parental pressure.
One is intensely attached to family and other worldly relationships, but
runs off into the Himalayas under the stress of crisis. No doubt, one would accrue sin by deviating
from Swadharma.
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अकीर्तिं चापि भूतानि कथयिष्यन्ति तेsव्ययाम् ।
सम्भावितस्य चाकीर्तिर्मरणादतिरिच्यते ॥ ३४ ॥
The world also will ever hold you in reprobation. Disrepute, surely, is worse than death, for
the honoured.
(II - 34)
Arjuna’s confusions
within, may be genuine, but are not known to the people at large. Their plain judgement will be that he has
developed cold feet seeing a huge enemy army and has opted out of a battle of
right versus wrong. His action of
refusing to fight will be seen merely as cowardice. A stain in a soiled and dirty cloth does not
bother any. But, even a pindpoint sized
stain in a dazzling white cloth gives everyone a wild eyed stare. Moreover, it becomes a point for common man’s
gossip. Similarly, the cowardice of
Arjuna, a great warrior, will draw derisive comments earning him ignominy. Ignominy and disgrace are more painful than
death for the honourable ones. The
shastraas also say that humiliation is akin killing.
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भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः ।
येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम् ॥ ३५ ॥
अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिताः ।
निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम् ॥ ३६ ॥
The great ‘Maharathas’ or chariot-warriors will believe that
you have withdrawn from the battle through fear. Those, who think high of you, will hold you
in low esteem and decry you with choicest words.
(II – 35, 36)
It is worse and more
painful to be mocked at by acquaintances than earning a bad name in the
town. The warriors in both camps knew
Arjuna very well. They had admired his
bravery. Many of them had tasted the
sharpness and speed of his arrows and had been defeated by him. To fall in the eyes of these men will
definitely cause a deep hurt. The
Pandava side relied heavily on Arjuna’s valour and capabilities for a victory
in this battle. They will be demoralized
and angry at Arjuna, in the face of a sure defeat, if he walks out of the
battlefield. The numerous kings and
captains there will conclude that Arjuna is intimidated. Those on the opposite side will, no doubt, be
relaxed and enthused by his walkout, but will not fail to deride Arjuna’s
cowardice in loudest possible voice, not only to demoralize the enemy army but
also to give vent to their own feelings of humiliation earned all these years
in the many defeats at his hands. Assured
of the silence of Arjuna’s Gandeeva, their derisive comments will cross all
limits of decency.
Look at the beautiful
ways of Shri Krishna in trying to set right Arjuna’s attitude. He started with deep phylosophical
ideas. Now, he is using ‘fame’,
‘self-esteem’, ‘bravery’, and other concepts close to Arjuna’s heart. From here, he makes a nice entry into
Karmayog.
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हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम् ।
तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः ॥ ३७ ॥
Dying here on this battle field, you gain heaven; conquering this battle, you enjoy the best of
earthly life. Therefore, Oh Son of
Kunti! arise, with a resole to fight.
(II - 37)
Not only war, any
activity demands total focus and enthusiasm.
Doubtful thoughts about possible defeat should not disturb a sports
participant. The Kshatriyas believe that
brave death on a battlefield will fetch entry into the heavens. Shri Krishna is trying to remind Arjuna of
this faith. “A fall here will fetch you
a thousand years of heavely pleasures while a win here will bring you an empire
and all the earthly pleasures that come with an emperor’s throne. Heads or tails, you gain both ways”, Shri
Krishna seems to suggest.
“Shake off mind’s
weaknesses and Stand up”, Shri Krishna had commanded in the third verse of
second chapter. A confused and wailing
Arjuna surrendered at the feet of Shri Krishna and earnestly sought his
guidance. Now, He says, “Get up Oh
Kaunteya, shake off all doubts and resolve firmly to fight.” Arjuna’s mindset is changing and this has not
escaped the attention of Shri Krishna.
These are words to further consolidate this chamge.
He addresses Arjuna as
Kaunteya, the son of Kunti. This is not
without reason. The Pandavas were trying
every means to avoid the war. Shri
Krishna was sent as an emissary to the court of the Kauravas. Mother Kunti, on hearing this had sent a note
to Arjuna to ‘fight and seek justics and not compromise’. Shri Krishna, perhaps wanted to remind Arjuna
of this and enthuse him to fight.
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सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ ।
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि ॥ ३८ ॥
Having made pain and pleasure, gain and loss, conquest and
defeat, the same, engage then in the battle.
You shall not incur sin in this.
(II - 38)
“Arise, Plunge into the
battle” said Shri Krishna. Now, He hints
at the attitude while fighting. This is
the first directive from Shri Krishna for progress in spiritual path. The worldly life is called ‘Samsara
Saagaram’. By this, our elders have compared
life with the ocean. If we have to bathe
with joy in the sea without getting drowned, we must know the sea. The sea has waves. Waves have rise and fall. As soon as a tide subsides, another rises. The expert knows how to tackle a rising wave
and a falling one. Sudden high tides,
strong whirlwinds and cyclones may develop in the sea. If one desires smooth and favourable tides,
he runs the risk of being labelled a fool.
What can be said of the one who waits for the waves to subside before
taknig the plunge. They can not
experience the joy of bthing in the tides.
The life is similar, with pleasures and pains, gains and losses,
victories and defeats, etc. These waves
should not trap and drown us. We should
learn the art of joyous living. Being
equipoised in every situation offered by life is the first lesson in the Art of
Joyous Living.
In these eight shlokams,
(31 to 38) Shri Krishna counters the various arguements put forth by Arjuna in
the first chapter, in favour of his decision not to fight. Let us refer to Arjuna’s arguement and Shri
Krishna’s answers. “This battle will not
help in my emancipation (Shreyas) and will prove to be my Nemesis”, said
Arjuna. (Chapter I – Shlokam 31). “There is no better route to emancipation
than this battle for the establishment of Dharma”, says Shri Krishna. (Chapter II – Shlokam 31). “How will we gain happiness by killing
relatives and elders”, argued Arjuna. (I
– 37). “This rare opportunity of a
battle for virtues has unfolded before the Pandavas, without their
seeking. It is verily a passage to the
Heavens and ultimate pleasures” says Shri Krishna. (II – 32)
“We will be doomed to Hell by this battle and the killings”, lamented
Arjuna. (I – 44). “On the contrary, you’ll be blessed with
Heaven and all the pleasures”, thunders Shri Krishna. (II – 32, 37). “We will be amassing sin by fighting” feared
Arjuna. “No. You will accrue sin by running away and
refusing to fight and if you fight without losing your inner equilibrium in all
extreme dualities, you will not gather sin”, declares Shri Krishna. (II – 33).
“This battle will result in annihilation of Dharma (duties and virtues)”
argued Arjuna. (I – 40). “Refusal to fight this Dharma Yuddha against
wicked forces will result in extinction of Dharma and dominance of adharma”
argues Shri Krishna. (II - 33).
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एषा तेsभिहिता साङ्ख्ये बुद्धिर्योगे त्विमां शृणु ।
बुद्धया युक्तो यया पार्थ कर्मबन्धं प्रहास्यसि ॥ ३९ ॥
The wisdom of Self-realization has been declared unto
thee. Oh Parttha! Hearken thou now to the wisdom of Yog, endued
with which, thou shall break through the bonds of Karma.
(II - 39)
Half baked understanding
of Gnyana Yogam may result in a distorted attitude in this worldly life. One might have repeated umpteen number of
times, these words of Shri Krishna. “I
am the non-dying, eternal Aatman” Yet,
his state of mind, when he stands face to face with death, can not be
predicted. Intellectual understanding is
one thing and realization from the depths of one’s heart is entirely
different. Response by one who has
merely understood the concept intellectually, may be detrimental to the well
being of this world. Hindu society has
numerous such experiences to cite. “This
world is a myth (Maya)” This statement
was repeated for centuries. OK. It is a myth.
But, how do we lead our lives here?
How do we face worldly situations?
How do we relate with other lives?
As there was a lack of realization, these questions remained
unattended. At what cost? The society was involved in various efforts
to quench belly’s ‘obvious’ hunger. When
the same society faced critical situations like invasion by plunderers and
fanatic groups, this same statement, “the world is a myth” was quoted and used
as an excuse for not acting in an unselfish and socially responsible way. The society slowly turned into a bunch of
unconcerned, selfish men. The Hindu
society developed into a weak and easily enslavable one. When everything but an illusion, the passion
to develop perfection in worldly trades, sciences etc. also died down. Half hearted and dishonest approach towards
‘worldly’ actions continues to a major trait even today.
Shri Krishna offers
Karma Yogam as an antidote for this ailment.
The Liberation attainable through Gnyana-Yogam is possible while being
in this world, surrounded by men and immersed in actions, but with an
equipoised mind. Actions performed
without any affection or aversion do not bind” Shri Krishna had said in the
last verse.
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नेहाभिक्रमनाशोsस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ ४० ॥
In this, there is no waste of the unfinished attempt, nor is
there production of contrary results.
Even very little of this Dharma protects from great terror.
(II - 40)
Casual and halfhearted
approach to actions will fetch ‘no-fruit’ or ‘harmful fruit’. For instance, to harvest a good crop, every
prior act like ploughing and preparation of the field, selection and sowing of
seeds, watering, removal of weeds, guarding against birds and thieves, etc.
etc. has to be done with utter care and devotion. There will be no crop left for harvest with casual
and haphazard approach. Result may be
negative if medicines are consumed at random and not as prescribed. It is the same with religeous rituals.
Both these possibilities
are ruled out in the path of KarmaYog.
An effort towards Karma Yog, even if partial, is beneficial, says Shri
Krishna. There is a popular idea that an
action is to done with focussed, concentrated mind. What is the use of mechanical act if done
with an absent mind? Gita, on the other
hand, puts equipoise of mind on a higher platter than focus of mind. A spiritual seeker with perfection in every
other respect but no equipoise is a zero, says Gita. A zero in other respects with an equipoise
mind is greater, according to Shri Krishna.
One whose interior is not disturbed by victories and defeats, repute and
disrepute, gains and losses, one who does not rejoice or grieve, who is neither
excited nor depressed by these dualities is surely emancipated. Focussed mind can fetch special powers but
not emancipation. Only an equipoised
mind assures liberation from deaths and births.
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व्यवसात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोsव्यवसायिनाम् ॥ ४१ ॥
Oh the scion of Kuru dynasty! In this, there is but a single one-pointed
determination. The purposes of the
undecided are innumerable and multi-branched.
(II - 41)
Avyavasaayi is one with
scores of desires. He goes on
accumulating more and more objects for fulfilling those desires. He is ever after efforts and alternative
efforts. He is described here as one
with numerously branched buddhi. One
buddhi suggest him to earn money.
Immediately many branches sprout from it. One suggests business, the other a job. There are also branches suggesting various
shortcuts and wrong ways to earn money. There
are again so many sub-branches to each of these. The buddhi suggests diagnosis and treatment
when the body gets unwell. Immediately,
numerous branches spring up suggesting various specialist doctors, various
pathies, various saints and soothsayers, various types of prayers to innumerable
forms of God, etc. etc. Oh! there is no
limit to the number of branches sprouting out.
How can he ever attain divinehood, so long as he is tossed around by
these numerous suggestions. Never. It is next to impossible for him.
A karmayogi has one
single Buddhi, a ‘vyavasayi’ buddhi, completely devoid of attachments and
desires, equipoised, and fixed on the Divine, says Shri Krishna. Karmayogi has a single purpose, that is to
gain a perfect equilibrium within. That
is the best bet to attain Divinehood.
Attachment with worldly objects is an obstacle to this purpose. Removing attachments is a single task and not
many. Attachment with objects, name and
fame, posts and power, wealth, and everyother attachment can be removed in one
stroke. Eradication of desires is
otherwise. As desires are infinite, one
desire may be eliminated but others continue.
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यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ ४२ ॥
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ ४३ ॥
भोगैश्वर्य प्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ ४४ ॥
Oh Parttha! No set
determination is formed in the minds of those that are intensely attached to
pleasure and power and whose descrimination is stolen away by the flowery words
of the unwise, who are full of desires and look upon heaven as the highest goal
and who, taking pleasure in the ‘panegyric’ (Karma Kanda) words of the Vedas,
declare that there is nothing else.
Their flowery words are exuberant with various specific rituals as the
means to pleasure and power and are the causes of births as the result of their
actions performed with desire. Such men
can not attain steadiness in their Divine pursuits.
(II – 42, 43, 44)
Let us try to grasp the
meaning of the words used in this shlokam.
Kamaatmaanah: Persons
full of desires, deeply immersed in sensual desires. They leave no gap between self and desire and
are ‘Desire Personified’. They are
convinced that man can not exist without desire. A man without desires is emotionally dried up
and has a hardened heart, according to them.
Desires propell actions and are thus essential for very existance of
this world.
Swargapara: These
persons have strong belief on the Swarga (heavens) described in The Vedas. The heavens are worlds where the best of
pleasures and comforts are available.
Hence, the loftiest mission in life, according to them, is to strive and
reach the Swarga.
Veda Vada rathah: ‘Naanyad
asti’ iti vaadinah: They are plunged in the various ideas proposed by the
Vedas. Vedas describe rituals and
sacrifices for fulfillment of various desires and also rituals for reaching
Swarga. Many among us are attracted by
these proposals and remain attached to these lifetime.
An interesting aspect of
our rishis has to be pointed out here.
It was Shri Vyasa, who compiled the Vedas and again the same Vyasa who
wrote the Mahabharatham. Gita has been
placed in Mahabharatham by Shri Vyasa.
He does not hesitate to call the above mentioned Vedik ideas as
‘Pushpithaam Vaachaam’, or ‘decorative words’.
Yes. These are Shri Krishna’s
words, but it requires courage and conviction to include the words ‘as it is’
without dilution or camouflage.
Karmayoga = Action –
Desire. Subtraction of ‘desire’ means
elimination of every desire. Riddance of
one desire hoping to get another one fulfilled is not a complee removal of
desires. “Sacrifice pleasures here in
this world. You’ll get to enjoy lavish
comforts and ultimate pleasures in Swarga.”
“If you give up suxual desires and remain celibate here, you’ll be in
the company of best of beauties in the Swarga.”
“You have to shorten this straight line without erasing it”, a teacher
challanged his students. One of the
students drew a longer line by its side.
This is no mare than dangling a more glamorous desire to make you give
up common desires. These suggestions are
alluring, but Karma Yog demands a complete elimination of all desires, gross
and subtle. Desirous mind itself has to
be dissolved. Any desire-stimulated
action is an obstacle on the path of Karma Yog.
The fundamental requirement for Karma Yog is ‘action without
desire’. The psycho and social
scientists seem to suggest an opposite view.
They declare that there can be no action without desire. An action may seem desireless obviously but
there is definitely a subtle desire submerged deep under. According to Shri Krishna, “There can be no
Happiness so long as Actions are strung with Desires”. Actions become Karma Yog only when all
desire, obvious and hidden, near and distant, worldly and other worldly, are
completely eliminated. Such actions are
liberating.
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त्रैगुण्य विषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्वस्थो निर्योगक्षेम आत्मवान् ॥ ४५ ॥
The Vedas deal with the three Gunas, the resultant comforts
and the means to get those. Be thou free
from the triad of Gunas, free from the pairs of opposites, ever-balanced, free
from the thoughts of getting and keeping and ever established in the Self.
(II
- 45)
The
vedas describe trigunas, associated pleasures and the means to attain
those. “You grow beyond the trigunas”,
Shri Krishna suggests to Arjuna. He is
not condemning the Vedas, appreciating the spirit of ‘action without the
strings of desire and anticipation attached to it’. This is similar to mentioning a glass piece
while appreciating the dazzle of a diamond.
Vedas contain a wide spectrum of subjects. Gods are mentioned, methods to appease the
Gods for desire fulfilment are elaborately descibed and the highest philosophy
of unattached living is also explained in detail.
To
grow beyond the Gunas, is to transcend the ‘mind’ (manas) and its mechnisms. Mind is the product of the gunas. What would you do if asked to remove water,
milk, sugar and tea leaves from a cup of tea?
You will have to bring an empty cup.
If copper, tin and zinc are to be eliminated from a bronze utensil,
there is no alternate to discarding the utensil itaself. The manas has to bedestroyed or decimated to
transcend the Gunas. Shri Krishna
describes in the next line, the means to attain such a mind-less state.
Become
‘Nirdwandva’: Grow beyond
dualities. It is tougher to know and
eliminate the mind, but easier to identify and eliminate its attributes of
mind. Its most prominent attribute is to
indulge in dualities like victory and defeat, glory and ignomy, pain and
pleasure, profit and loss, etc. Each of
the two extreme poles appears to be different from the other, but is not. The two are two sides of the same coin. These come together. One is visible and obvious and the other
becomes visible later. This time lag
tempts us to percieve these to be different.
One causes a favourable impact on us and hence is sought after. The other leaves a bitter impact and hence is
detested. The reality is that we can not
have one without the other. ‘Ignore
both’, says Shri Krishna.
Become
Nitya-satvasttha’: Rock is and the sand
appears to be. Sand, though a product of
rock, is not safe and stable to be anchored on.
Anchor yourself on the eternal rather than the ephemeral. Moreover, we tend to ignore the real, the
Paramaatman, when our attention is focussed on the ‘world’. Ignoring is a disguised version of contempt. Anchoring on the Real helps us to transcend
the ‘dwandvas’ or the dualities.
Become
‘Niryogakshema’: To attain is yogam and
to preserve or safeguard is kshemam. Niryogakshema
is one who does not want either. Yogam
is associated with desire and Kshemam with fear. These two are the chief causes for anxiety
and sorrow in life.
Be
an Aatmavaan: Know self to be the
Atman. This realization should ever be
illuminating the conscience. As a
mother, always conscious about the child even while being engaged in so many
activities, so is the Aatmavaan, ever conscious of being an Aatman, even while
being entangled in obviously mundane and worldly activities. He is beyond the Gunas.
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यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ ४६ ॥
To the Brhmana, who has known the Self, all the Vedas are of
so little of use as a reservoir is, when there is flood everywhere.
(II - 46)
Vedas
are like the ladders taking us to hights.
Vedas describe Divinehood and the paths leading to It. A path can never become the goal. The path has no significance once the goal is
reached. Shri Krishna seeks to explain
this phenomenon by taking the exampl of water resources. There is water everywhere lower down the
earth. We dig up wells and ponds to draw
our requirements of water. During flood
times when there is water everywhere, these water sources get lost. These were extremely useful in the past but
become useless in the flooded situation.
Similarly, the Vedas are fountains of Divine knowledge. Anyone seeking the same has to come to the
Vedas. These same Vedas have no
significance for the one who has realized the Knowledge.
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कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोsस्त्वकर्मणि ॥ ४७ ॥
Thy right is to work only; but never to the fruits
thereof. May you not be an instrument
for achieving results, neither you be attached to inaction.
(II - 47)
This
is the most quoted and most familiar verse of The Gita. Many among us know the first word
‘Karmanyevaadhikaaraste’ and boast to know the complete Gita. Even the adversaries who oppose The Gita and
Her ideology mostly refer to this verse and say, “Do your duty and never seek
the results. See. This is what Gita says. Labour the whole month and do not take your
salary. Read but never get marks. Oh! what a joke!”. Let us try to understand this verse in
detail.
There
are four parts in this verse. 1. Karmanyevaadhikaraste: We have the right to action. 2. Maa
phaleshu kadaachan: We have no right to
the results and fruits of our action.
3. Maa karma phala
heturbhoo: We should not resort to an
action with the sole purpose of a desired result. 4. Maa
te sangostvakarmani: At the same time,
we should not get attached to inaction.
Action
is born out of an individual, whereas so many factors determine the
result. Doing is in one’s hand but
result is not. Sowing seed is an act and
solely possible by an individual. How
many factors play part in final production of crop? The soil, Sun, Wind, Water, insects and
worms, birds, labourers, thieves, sudden developments in Nature like a storm or
flood, unexpected happenings in the family, upheavals in society etc. Each of these factors can positively and
negatively affect harvest. Then, how can
the doer alone claim whole right to the fruits.
Who
knows what is in store in future. Fruit
is a matter of future. How can one act for
something which is uncertain? The
present, this moment is definite. Action
at this moment is in our hands. We have
the right to act now. Moreover, we are
present this moment. What is the
guarantee that we’ll be, when the fruit is derived. To build on hopes is to prepare for sure
disppointment and despair. We need not
rely on anyone else nor do we have to rest on fickle hopes for action. hence it is wisest to act and leave the rest
to Him.
Thoughts
on fruits while perfoming the work, impair the effeciency of our action. The more intense the desire for favourable
result, the greater the fall in effeciency of our action. Energy drained in enjoying virtual pleasure
of an imaginary result and the anxiety over the obvious uncertainty leaves
reduced energy for performance of the action.
The pleasurable thought of a favourble result is tasteful and
enchanting. Mind hooked on to this
refuses to be drawn to the mundane action.
The work itself has to become enjoyable and getting deeply involved in
it enchanting. The thoughts of good
marks in examinations and the subsequent joyous college life and then the job
with attractive pay and perks and then the enjyment of verious comforts and
pleasures are so sweet and enticing that the student finds study tough and
boring. The whole mind and energy are
best placed on study and allied activities.
‘Forget self and get immersed in the study at present’ could be the best
policy. Chances of best results then
brighten up too.
Only
those with dedication, self esteem and self confience can involve in action
without any thought about the result.
Work becomes everything for him.
The work by him also is total and complete.
The
result is not in my hands and I have no absolute right over the result. Therefore, why should I work at all? There remains no fun in working. This is the obvious interpretation of most of
us. “No.
You have no right to inaction.
Act, you have to. You can not escape
action” warns Shri Krishna. This is a
masterpiece statement of Shri Krishna.
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योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय ।
सिद्ध्यसिद्ध्यो समो भूत्वा समत्वं योग उच्यते ॥ ४८ ॥
Oh Dhananjaya! Perform
action, being steadfast in Yog, abandoning attachment, remaining unconcerned as
regards success and failure. This
evenness of Buddhi is known as Yog.
(II - 48)
‘Samatvam
Yog Uchyate’, i.e. ‘Equilibrium is Yog’ says Shri Krishna. Be firmly rooted on equilibrium and act. This is tough. Offers in life always come to us as pairs of
opposites. Action and inaction,
favourable and unfavourable, victory and defeat, affection and hatred,
appreciation and rebuttal, cheer and jeer, smile and frown, pleasure and pain,
hot sun and cool shadow, success and failure, etc. etc. Choosing one of the two is always easy. The mind always tempts us to choose one, the
more comfortable of these twos and reject the other. But, Shri Krishna suggests, “Do not
choose. Cosider both as equals. Still better, do not bother about any of
these two.” So long as we maintain that
one is pleasant and the other unpleasant, one is better and the other worse,
one is higher and the other lower, one is holier and the other unholy, one is
perfect and the other not, we tend to choose.
When both are equal and same, there is no choice. Man in deep sleep, an insane, a drunkard in
unconscious state also consider both as equals.
This is not Shri Krishna’s suggested ‘Samatvam’. It is a conscious equilibrium. It is easy and effortless to walk on a
foot-wide slab placed on the ground. If
the same slab was to be placed connecting adjacent two-storeyed buildings? Greater and greater consciousness is in
demand with taller and taller buildings.
Nothing less than 100%! A
fraction lesser consciousness will disturb equilibrium and cause irreversible
damage.
Work
without attachment, work without concern for success or failure, is His
advice. Presence of ‘Me and mine’ is the
cause of every attachment.
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दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय ।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः ॥ ४९ ॥
Desire driven action is verily far inferior to that
performed a buddhi, undisturbed by thoughts of results. Oh Dhananjaya! seek refuge in this evenness of Buddhi. Wretched are those who work for results.
(II - 49)
Buddhi
is an oft repeated word here. We’ll see
this in more detail towards the end of the third chapter. Manas and Buddhi have to be understood
simultaneously. Buddhi is definite and firm. It suggests what is to be done and what to be
avoided. Manas is oscillating. It desires.
It expects. It doubts. It is
always engaged in likes and dislikes, pleasure and pain, and other
dualities. Buddhi is not sufficient to
know the Atman or Self. Yet, the Atman
can not be realized without reaching the Buddhi and then transcending it. Buddhi has two way opening. If it opens on the lower mind side, then it
becomes ‘Avyavasaayi Buddhi’, which chooses the demands of the Manas. This is a ‘pitiable’ state of affairs. May we surrender at the altar of ‘Beyond the
manas’ ‘non-choosing’ ‘Vyavsaayatmika Buddhi’, suggests Shri Krishna.
‘I
shall abide by the rules and laws’ is a firm decision of a ‘mindless’ Buddhi. He is neither bothered by the consequences
nor is he affected. Such an individual
has no fears, is upright and independant.
But, the one witha dominant and demanding manas resorts is swayed by
desires, resorts to shorter and crroked ways.
He has to please many and is fraught with many fears. He has to stoop down and beg favours. He loses sleep and peace and exists a life of
a slave.
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बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते ।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम् ॥५० ॥
Endued with this evenness of Buddhi, one frees oneself in
this life, alike from virtue and vice.
Devote yourself, therefore, to this Yog.
Yog is the very dexterity of action.
(II - 50)
Here
Shri Krishna offers another explanation of Yog.
‘Yogah Karmasu Kaushalam’.
Science does not permit two or many definitions for the same concept. Gravitational force, mentioned anywhere has
to mean the same. ‘Yog is equilibrium’,
He said in the previous shlokam. Now, He
says, ‘Yog is Perfection’. Is He
confusing the listeners? No. A deeper insight clarifies that the two are
entwined. The essence of one is covered
by the other. Samatvam is Yog. We listen to this and instantly a doubt
arises. Samatvam is experienced by
anyone who is lazy and inactive, intoxicated and unconscious or in deep
slumber. Hence, the best way to attain
and realize Samatvam is to shirk off worldly activities and drift around. Or consume ganja, marijuana or other
intoxicating drugs. There are many
‘yogis’ who resort to these easier ways and laud themselves as ‘divine’. Shri Krishna wants us to avoid this pitfall
and says, “Action with equilibrium’ and as only equilibrium can ensure
perfection ‘perfect action’ is Yog.”
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कर्मजं बुद्धि युक्ता हि फलं त्यक्त्वा मनीषिणः ।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम् ॥ ५१ ॥
The wise, possessed of this evenness of buddhi, abandoning
the fruits of their actions, are freed for ever from the fetters of birth. They go to a state which is beyond all evils.
(II - 51)
One’s
ego swells up when he is caught in the mireof a desirous mind. This bloated ego seeks to enjoy the fruits of
actions. The inner self is cleansed of
all the vasanas when the desires and ego are sublimed and he is liberated from
the cycle of births and deaths.
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यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति ।
तदा गन्तासि निर्वेदं श्रोतव्यस्य शृतस्य च ॥ ५२ ॥
When your intellect gets out of the mire of illusion, then
shall you attain indifference, regarding things heard and things yet to be
heard.
(II - 52)
Shrotavya
and shruta are the pleasures enjoyed and pleasures yet to be enjoyed. The urge to enjoy evaporates when the Buddhi
is purged of the dust called Moham.
Moham is an illusion. It makes a
non-existant thing appear as real and real one is shrouded by a mist and hidden. Our real Nature is Divine but, Maya engulfs
it by a thin layer of ignorance. This
causes a clouding and confusion in the intellect and as a consequence this
transient world and impermanent body appear to be real.
A
house is on fire. The ‘owner’ wails and
weeps, beating chest. He grieves that his
lifetime savings are lost in the fire. A
neighbour comes and says to him, “Why are you crying? Don’t you know that your son has sold the
house? I even saw the agreement
papers.” Instantly, the ‘owner’ stopped
crying. His tears dried and smile
replaced anguish on his face. The fire
flames had not extinguished. The house
was still burning. But, now it was not
‘my’ house burning. His grief was not
due to the house burning. He was
grieving because it was ‘my’ house on fire.
Few moments later, his son arrived on the scene and was agitated on
seeing his father sitting relaxed near the burning house. “Did you not sell it away?” asked the
father. “No. There was, of course a proposal. Even the papers were made, but unfortunately
were not signed, nor was any advance received.
Now, who will buy a burnt house?”
The tears, wailing and chest beating reappeared. Moham or affection for the house was
reignited.
In
our lives, it is the Moham that grieves.
It is the Moham that worries. It
is the same Moham that drives us into various activities. It is the Moham that traps and gives us our falls. It is the cause for sadness and momentous
pleasures too. It is Maya or illusion
and makes that which is not ‘mine’ appear as mine. How can a house be mine? It was there before I appeared in this world
and will continue to be even after I disappear from here. Shri Krishna inspires us to get out of this
mire called Maya and eventually free ourselves from the lure of sensual
experiences.
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शृतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला ।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि ॥ ५३ ॥
When your intellect, tossed about by the conflicting
opinions, has become immovable and firmly established in the Self, then you
shall attain Self-realization.
(II - 53)
The
five sense organs are ever connected with the world outside. These continuously transmit inwards all experiences
of their interactions with the outer world.
Tranquillity of mind is disturbed by these transmissions received
through these sense organs. He, who is
unperturbed by tempting pleasure objects all around him, is fit for Yog, says
Shri Krishna.
Arjuna’s
anxiety and grief had subdued to a large extent by now. Enthusiasm to engage in a conversation was
aroused in him. Naturally, he seeks to
know the charecteristics of the one with an equipoised mind. The next verse is the question raised by
Arjuna.
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