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ADHYAAY V
KARMA
SANYASA YOGAM
Introduction
Shri Krishna talked more
on Nishkaama Karma in the first three chapters (II, III and IV). He begins discussion on other subjects in
this chapter. Arjuna also seems to be in
a changed mindset. His thinking had been
battle-centered. He started his talk,
only with the intention of seeking and getting Shri Krishna’s approval for his
anti-war thoughts. With Arjuna’s
war-frenzy and anti war frenzy, both subdued by now, the conversation is
widening into greater ideas. Yagya was
discussed in detail in the last chapter.
Here, the conversation is on Karma Sanyaasa, on how Karma Yog merges
with Sanyaasa. The chapter commences
with a question by Arjuna. Shall we
enter the chapter and listen to Shri Krishna?...
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अर्जुन उवाच -
सन्न्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ १ ॥
Arjuna asked: Oh Krishna!
You declared Renunciation of action and again its performance. Which is the better of these two? Do Thou tell me decisively.
(V - 1)
There is a difference
between Arjuna’s question in the third chapter and now, in the fifth chapter is
that battle was in his mind then. He
wanted to get away from it and asked, ‘why do you force me into this horrible
battle?’ Now, after the fourth chapter, he
is in more relaxed mindset and eager to learn spiritual secrets.
Agni was always the
center of a Brahmin’s life. There were many
agni-centered rituals in Brahmacharya and Grihastha phases, obligatory for a Brahmin. Agni, for rituals as well as cooking, is to
be given up in Sanyasa phase. In other
words, a Sanyasi has to give up Karma.
These are merely outward symbols.
‘Yagyas in Agni are Karmas and have to be given up for a sojourn to and
stay in jungles doing nothing, during Sanyasa’.
This has been the prevalent opinion on Sanyasa. Shri Krishna offered deeper meaning to
Sanyasa. He also discussed Karma Sanyasa
or renunciation of Karma. These seemed
contradictory to Arjuna and hence this question. His eagerness to progress in spiritual path
is obvious in this question.
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श्री भगवानुवाच -
सन्न्यास: कर्मयोगश्च निःश्रेयसकरावुभौ ।
तयोस्तु कर्मसन्न्यासात्कर्मयोगो विशिष्यते ॥ २ ॥
Shri Bhagawan said: Both renunciation and performance of
action lead to freedom. Of these,
performance of action is superior to renunciation of action.
(V - 2)
What
are Karmas? What is Karma Sanyasa? What is Karma Yog? These three questions arise from this one
question of Arjuna. We have performed many
Karmas, in this and previous many births.
We have performed these without being aware of reasons and the
effects. In retrospect, we realize that
the result from these Karmas have been transient. A line drawn on water disappears instantly
and one drawn on sand disappears after a while.
Most of us Karmas are lines drawn on water. The others are like lines drawn on sand. These also give short term effects. A Sanyasi is the one who has realized that
Karmas are like the lines drawn on water and produce transient results. He does not quit Karmas but, the Karmas drop
off on his realizations that Karmas are futile.
Collection of marbles, plastic bells and other playthings, match box
labels, coins and other such litter are inseparable aspects of childhood. He does not give up these on growing. These drop off upon his realization that these
are meaningless. Karma Sanyasa is
similar. There is no sacrifice or
quitting of Karma. They just drop off
and disappear.
We continue to be
involved in Karma in spite of experience again and again that these are
futile. Anything, we so intensely
sought and worked for, has not been got and even if got, has not remained with
us for long. We gathered marble rounds
as a child, pictures of cricket players as a boy, posters of film actresses as
a youth, all sorts of garbage in the rest of life. All these efforts were worthless and yet,
Karmas do not cease. We merely switch
the object we chase and this continue till we reach the crematorium. A bag full of grass is hung before the horse
drawing the ‘jhatka carts’ in Bhopal.
The horse does not pull the cart.
It merely chases the grass, visible and ‘just inches’ away. “Only one hop and I will get this grass”
thinks the horse and it runs, runs continuously, till forced to stop. Similarly, we chase the desired fruit and
continue with Karma, despite recurring disappointments. Karma Yog is elimination of desire and
attachment with fruits and continue with Karma.
Karma Sanyasa and Karma
Yog are merely two two paths towards the same goal of Divinity. In fact, these paths are different only at
the start and converge into one. Karma
Sanyasa will evolve from Karma Yog.
He says, Karma Yog is unique
as it is easier and possible for all, particularly for Arjuna.
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श्रेयः स नित्यसन्न्यासी यो न द्वेष्टि न काङ्क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ३ ॥
Oh! Mahaabaaho! He should be known a constant Sannyaasi, who
neither likes nor dislikes: for, free from pairs of opposites, he is easily set
free from bondage.
(V - 3)
Sanyasa
does not limit to mere orange robes and other outward actions and symbols. The interior determines a Sanyasi. There is a perfect absence of attachment and
contempt. These two are sides of same
coin and drag man in opposite directions.
If one pushes him, the other pulls.
‘Vector’ is a chapter in mathematics.
If you talk in vector language, ‘attachment is a force in one direction
and contempt, an equal force in opposite direction’. Life is full of many types of such twin
forces. A Sanyasi is one in perfect
equilibrium amidst all these forces.
This is state of liberation from all bondage and hence perfectly joyous
state.
Arjuna had said, ‘I do
not want war. I will sustain through
begging, like a Sanyasi’. Such a perception
on Sanyasa must have prevailed even in those days. It is no surprise that Arjuna, having studied
Veda, also held such a perception. Shri
Krishna calls him ‘Nitya Sanyasi’, who continuously involves in Karma even
while being in perfect equilibrium.
“Everything we got in
this worldly life, viz. body, Buddhi, knowledge, wealth, position etc. is but an
instrument for serving this world. This
is the conviction of a Karma Yogee. How
could one serve, with contempt in him?
Hatred can demolish a Karma Yogee.
Attachment with the fruit is also a distraction for action.” This is conviction of a Karma Yogee. Hence, absence of attachment and contempt is
the mark of Karma Yogee and that is the state for Karma Sanyasi, says Shri
Krishna.
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साङ्ख्ययोगौपृथग्बालाः प्रवदन्ति न पण्डिताः ।
एकमप्यास्थितः सम्यगुभयोर्विन्दते फलम् ॥ ४ ॥
यत्साङ्ख्यैः प्राप्यते स्थानं तद्योगैरपि गम्यते ।
एकं साङ्ख्यं च योगं च यः पश्यति स पश्यति ॥ ५ ॥
Children, not the wise, speak of knowledge and performance
of action, as distinct. He who truly
lives in one, gains fruit of both.
The plane which is reached by the
Gyaanis, is also reached by the Yogis.
Who sees knowledge and performance of action as one, he sees.
(V - 5)
A difficult, nay, a
complex subject is being dealt here. He
has already mentioned in the third chapter that these are two different
paths. (Gyaanayogena Saankhyaanaam Karma
Yogena Yoginaam: III - 3). Should the
destinations too be different if the paths are different? Not necessarily. Erode can be reached from the North via
Tirupathi and also via Goa in the Konkan Railway. The two paths vary according to the attitude
of the traveller. These two different
instruments produce the same result, attainment of Truth. We determine the destination and reach it
through railways, roadways or airways.
Similarly, Truth is to be attained.
Journey can be commenced from any point and any path can be taken. Truth is sure to be attained.
‘Every path is
right. This is my only path’. These two statements pronounced
simultaneously may seem contradictory.
Yet, these are truthful statements.
“Yes. Different paths are all
right. But, this is the only path that
suits my attitude and qualification”.
Marching ahead with this firm conviction will ensure attainment of the
goal. The first statement alone will
cause confusion on the path to be taken.
The second statement can help in deciding the path and progressing on
the same and realizing in due course that all paths lead to the same
Truth. Semitic religions, Christianity
and Islam have adopted this statement, with a difference. These have dropped the word ‘my’ from the
statement. The statement changed to
‘This is the only path’ and resulted in fanaticism and bloodbath.
It has to be accepted that
men have different tastes and attitudes and there have to be different paths
suiting the varying attitudes. The wise
or Pandita is the one who has realized this.
The term Pandita has been used on three more occasions in the Gita. (II – 11, IV – 19 and V – 18.) On all occasions, the term denotes one who
sees ‘The One’ beyond the ‘superficial and varying’. It is true that there are different
paths. It is also true that all those
paths lead to the One and Only one Paramaatman.
At the same time, it is also true that there is only one path best for
‘me’.
Today, Semitic idea of
‘only this’ has impacted even worldly things.
Dresses are many and every dress is good, yet only one is best for
me. Every type of food is good, but
every region has a unique food most suited for the region. Every language of the world is great, but my
language is ‘greatest’ for me. We seem
to have forgotten this and Punjabi and European dresses are becoming ‘dress of
all’. The whole world is gradually shifting
to American breakfasts and foods. The
lunatic craze for English is slowly swallowing every other language.
Giving up the feeling ‘I
am doing’ is Sankhya, whereas elimination of thoughts on fruits of action is
Yog. He sees who sees both these paths
leading to Paramaatman. Seeing is not
merely the act of seeing through physical eyes, but seeing the ‘hidden’, beyond
the obvious. We normally do not see even
the obvious. We see anything or person
only through the emotional screen in our minds.
For instance, we do not see the person standing before us, as he
is. We actually see the image that we
carry about him within ourselves. We interact
with the thoughts about him, those arise within us from the memories of our
past experiences with him. Our interaction
with him is mostly ‘reactions’ of those experiences rather than response to his
words and gestures. There is an episode
in Tulasi Ramayan that clarifies this attitude of ours.
Shri Tulasidas wrote
Ramayan in Bhojpuri millenniums after Shri Ram lived. He used to compose and simultaneously recite
the songs to devotees. Shri Anjaneya rejoiced
listening to his recitals. Shri
Tulasidas wrote that Shri Anjaneya saw white coloured flowers in Ashoka Vanam,
where He went in search of Mother Sita.
Shri Anjaneya appeared before Tulasidas and protested his
composition. He said, He had only seen
red flowers. Shri Tulasidas did not
agree. Shri Anjaneya was annoyed. “I was directly involved in the
incident. He is a person of period long
after the incident. Yet, he does not
agree to my narration”. He complained to
Shri Ram. Shri Ram said, “Tulasidas is
right. There were only white coloured
flowers”. “But, I saw red flowers and I
am very sure about that”, Shri Anjaneya retorted. “Yes.
What you say is also right. There
were only white flowers. The anger in
you at Sita’s plight and the rage in you at Ravana’s sinful act had turned your
eyes red and hence those flowers appeared red to you”, Shri Ram explained
calmly. We normally do not see ‘as it is’. Only the wise see.
It may be better not to
see than see wrong. It is easier to open
the eyes of one who does not see. He can
be made to see right. That is like
writing on a blank slate. A student
approached a music teacher and requested to be taught. He agreed.
“How many years does one need to learn music?” asked the student. “Around six years”, replied the teacher. “Have you taken any lessons in music?” asked
the teacher. “Yes. I have learnt for three years” the student
replied enthusiastically. “Then, you may
need ten year to learn”, said the teacher.
“Three or four more years to unlearn what you might have wrongly
learnt”, he explained.
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सन्न्यासस्तु महाबाहो दुःखमाप्तुमयोगतः ।
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ॥ ६ ॥
Renunciation of action, Oh Mighty armed! is hard to attain without performance of
action. The man of meditation, purified
by devotion to action, quickly goes to Brahman.
(V - 6)
Sanyasa is not
easy. It is very difficult to give
up. One of my friends decided to dispose
all the objects and clothes in his house, unused for more than one year. He removed all the objects accumulated in
various shelves and lofts and gathered those in the hall. Now, those were ready to be disposed, as per
his own decision. But! “This may be useful”; “I thought this was lost”; “This will look good in the reception hall”; “This clothing will be good for hot
days. In fact, I purchased this for use
in summer. I do not know how this was
lost”; etc. etc. were his thoughts and
almost all the objects found their way back to the shelves. It is not easy to sacrifice. In fact, more force is involved in detaching
than attaching. A mother holds the baby
in her womb casually for ten months, but suffers a lot of pain and has to put
in great effort to deliver it. In
workshops, two pieces of steel welded together or two pieces of wood joined
together or two pieces of clothes stitched together require great effort to be
separated again.
It is very very
difficult to sit at a place, doing nothing, not even simple movements of the
limbs. Men like Shri Ramana are
exceptions. We see restless audiences,
not able to sit still for even one hour.
Move limbs, talk, fan themselves with their palms, scratch the body when
there is no itch, chase mosquitoes and flies, look at watch when there is a
huge clock right in front,. The speaker
on the stage has to do circus tricks to make the audience sit still.
It is difficult to sacrifice
objects and possessions. It is more
difficult to give up actions. It is most
difficult to give up the feeling of ‘Me’ and ‘I’. Karma Sanyasa is giving up thoughts like ‘I
do’, ‘I am’, ‘I have sacrificed’, ‘I am a Sanyasi’. Sanyasa requires leaving the family, change
of name and change of dress to orange robes.
One has to perform ‘Self- Shraddha’ indicating death of self. These are all easier. ‘I’ is very tough to be eradicated. Acharya Rajneesh illustrates this
beautifully, througha story.
A sanyasi practised
severe penance in a cave in the Himalayas for thirty years. He forgot all his identities, like face,
name, etc. He felt complete elimination
of Ahankara. He came down and settled in
a temple on the outskirts of a village.
The villagers started visiting.
They began seeking his guidance and gradually started worshipping
him. ‘I’, the ahankara, dormant due to
absence of opportunities all these years, began to rise its head. It was time for Kumbha Mela, congregation of
all Sadhus and Mahatmas. The villagers
wanted their Mahatma also to participate in the Mela. He refused first, but agreed on being
insisted. Huge crowds gather in Kumbha
mela. He was lost in the ocean of
humanity. There was no one who would
recognize our man. There was none who
would fall at his feet and worship him.
There was no one to sit politely by his side and seek his guidance. He became just one in millions, faceless in
the crowd. He roamed around for two days
in such a state. On the third day, he
was walking with the crowd. Someone in
the crowd stepped on his toe. He went
into rage. He caught him by his neck and
shouted, “Do you know who I am? You dare
to insult me. I will finish you”. His ‘me’ was in full size. Thirty years of effort blew away in
seconds. His ahankara had not vanished
in the efforts in the Himalayas. It had
no chance to peep out and hence was dormant.
It burst out at the first opportunity.
The difficult Karma
Sanyasa is made easier by Karma Yog.
Shri Krishna, in fact, suggests that Karma Sanyasa will automatically
follow Karma Yog. A fruit, firmly struck
to the tree, automatically detaches itself on maturity. Similarly, Karma Sanyasa will evolve from
detached actions. Arjuna wanted to run
away from action (the battle). Shri
Krishna says to him, “Giving up action is impossible without detached
actions. Perform your actions. Fight the battle. Fight without passions. Fight without any expectations. Practise ‘Nishkaama Karma’ first. Karma Sanyasa will follow”. Running away seemed easier to Arjuna. He wondered how could he perform action,
detached from fruits. Shri Krishna
suggests this as easier and natural.
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योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रियः ।
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ॥ ७ ॥
With the mind purified by devotion to performance of action,
and the body conquered, and senses subdued, one who realises one’s self, as the
self in all beings, though acting, is not tainted.
(V - 7)
Shri Krishna explains
the character of a Karma Yogee in this verse.
Vishuddhaatma: Purity within. The importance we attribute to the world and
the objects there causes impurity within.
Importance gives birth to desire for those objects. Loss of importance for these results in
‘Nishkaama’ or desireless-ness.
Realization of the greatest ideal of becoming one with Him also
demolishes the importance for world.
Vijitaatma: Not seeking bodily pleasures and well-being
of the body. Laziness in body is an
adversary to Karma Yog.
Jitendriya: Reign over senses or absence of attraction or
aversion to senses and sensual activities.
In such a state, the senses lose their power to destabilize the
mind. The senses must be involved in
action with a sense of service. This is
impossible if the senses have preferences or choice. That is hence, Shri Krishna repeatedly
insists on perfect reign over the senses.
He said, “Yastvindriyaani manasa niyamya” in 7th verse and
“Tasmaad tvam Indriyaanyaadou niyamya” in 41st verse in chapter III.
Sarva Bhootaatma
Bhootaatma: Realization of oneness with
all the lives. This is an important quality
of a Karma Yogi. The various organs of
body look different. Yet, every other
organ works to help any one organ in distress.
There is neither ahankara or pride nor expectation of appreciation or
gratitude in this. This is spontaneous
and natural. This is the attitude of a
Karma Yogi. One who considers self as
different and special from other lives, can not perform his actions with this
attitude.
He performs actions, yet
does not, says Shri Krishna. He is
involved in Karma, yet is not bound by those.
He does not attach to those, nor do they stick to him.
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नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यंशृण्वन्स्पृहञ्जिघ्ननश्नन्गच्छन्स्वप्नन्श्वसन् ॥ ८ ॥
प्रलपन्विसृजङ्गृह्णन्नुन्मिषन्निमिषन्नपि ।
इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् ॥ ९ ॥
The knower of Truth, (being) centred (in the self) should
think, “I do nothing at all” – though seeing, hearing, touching, smelling,
eating, going, sleeping, breathing, speaking, letting go, holding, opening and
closing of the eyes – convinced that it is the senses that move among the sense
objects.
(V – 8, 9)
I am different from the
body. I am beyond the senses. The thoughts arising in mind are not
mine. I am not the bundle of thoughts
nor am I the thinker. These are not my
acts. There is hunger. The body is experiencing hunger and the
stomach expressing and the brain identifying that. The hunger will vanish with a bowlful of
food. It is ignorance to think ‘I am
hungry’. The eyes see. I am not the seer. The scene vanishes if the eyes are
closed. The action of seeing is also not
there. That does not mean ‘I’ am not
there. I continue to be. The eyes are closed and hence the scene is
absent. In front of a mirror, the body,
the image of the body is seen. The
mirror shows and the eyes see. With the
eyes closed or the mirror removed, the body becomes invisible. I continue to be. We must firmly realize that seeing is not by
Me, but only the eyes.
The ears hear. The brain identifies the sounds passed on by
the ears. I am not the ‘hearer’. Similarly, touch, taste, smell, eat, walk,
sleep, breathe, talk, hold, excrete, etc. are many acts in the body, performed
by various organs. These are acts by the
organs when they interact with their objects.
The insane, who does not have the brain to recognize these acts of the
senses, also sees, hears, feels hungry, eats and sleeps. A few organs of one paralyzed lose their
power to function, but his other organs perform their normal functions. The patient in coma state also is fed food
for the body. His body digests the food
and wastes are removed from his body.
These are functions of the respective organs. He is a mere spectator to these functions.
“What do you do? Which has been your achievement?”, a Sadhu in
a hut was asked be a devotee. “I do not
do anything. I arrange for food,
whenever it is hungry. I ready the bed
when it feels sleepy. That is all”,
replied the Sadhu. “But, I do not see
anyone around. Are not you alone here?”
the puzzled devotee asked. “I too
thought that way, when I was ‘ignorant’.
Now, I realize that there is one who feel hunger and eats and there is
another who is a witness to this. There
is one who gets tired and sleeps and there is another who never gets
tired. There is one who experiences pain
and pleasure and there is another who is beyond these experiences”, replied the
Sadhu.
‘I do not do
anything. The senses interact with their
objects and cause all these actions’.
The Gyaani or the wise see these as merely actions of the organs and
refuse to attach self with these. He is
the one who has known the ‘Tatva’ or the core, says Shri Krishna. He mentions ‘Tatva’ in singular and not as
many. The fundamental is One and not
many. Not ‘All are one’, but ‘All is
One’. There seem to be many, but there
is Only One. Modern science has almost
accepted this. There are many fields of
study in science. The prevailing opinion
is that all these fields are different and exclusive. Studies are being conducted with this
opinion. Ones who reach depths in study
realize that all apparently different fields converge into one. The world is full of matter. All the materials are seen as different and
studied as such. It was then concluded
that all the materials are basically atoms.
The atoms were considered as different and studied. The scientists concluded that atoms are not
different and definitely not the basic material. Energy was discovered to be the basis of all
atoms. Energy was also considered to be
of many forms, like the electrical, mechanical, nuclear, magnetic, light,
sound, chemical etc. Now the energy is
considered as one and all these are merely various forms of it. The science, thus is gradually moving towards
the One and only One single Tatva.
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ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति यः ।
लिप्यते न स पापेन पद्मपत्रामिवाम्भसा ॥ १० ॥
He who does actions forsaking attachment, resigning those to
Brahman, is not soiled by evil, like unto a lotus-leaf by water.
(V - 10)
He is talking about
BhaktiYog here. It is rather difficult
to realize that ‘I am not the doer’. It
is much easier to dedicate all the actions to The Divine. This is Bhakti Yog. He remains very much in actions, yet is
untouched and unbound by the actions.
Like a lotus, in water, surrounded by water, yet not a drop of water
gets attached to the leaves or petals of the lotus. The one who has surrendered all the actions
to Him, remains in thick of actions, yet detached from every one of those.
The lotus has another
name, Pankaja, meaning, one born in marshy water. The lotus and its leaves remain detached in
the marsh. It also has a name Neeraja,
which means one born in water. It
remains detached in clean water too. Let
us examine our surrender. We tend to
retain the good with ourselves and surrender the others. If we get profit, we claim credit and shout,
“I earned profit”. If it is a loss, we
moan, “Oh! He has given. What can I do
against His will?” If offered garland
and appreciation, ‘it is befitting my potential’. If we get abuse and brickbats, we silently
pray to Him and protest His ‘mercilessness to a sinless and innocent
soul’. Victory is my achievement to be
showcased and defeat is His harsh will.
Pleasures are results of my hard work and pain is His way of Justice. Shri Krishna demands everything, good and
bad, positive and negative, favourable and adverse, to be surrendered at His
Feet. Detach from the marsh as well as
pure water, like the Lotus.
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कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि ।
योगिनः कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये ॥११ ॥
Devotees in the path of work perform action, only with the
body, mind, senses and intellect, forsaking attachment, for purification of the
self.
(V - 11)
Man
considers the instruments, viz. body, senses, mind, Buddhi, as his own and uses
these for self. Not merely these. He has an attitude to possess
everything. ‘This is my house’; ‘This is my land’; ‘This is my money’; He tends to possess even abstract items like
mane, fame, idea, sacrifice, etc. This
is ‘mamatvam’. Do these, in reality,
belong to him? No. The body is in continuous decay and
deformation, till death, when it is totally decomposed and lost. The senses are ever changing and losing their
potential. The senses are almost lost by
the time the body becomes old. Similar
is the case with the mind and the intellect.
Do the house or land belong to him?
This land was being claimed as ‘mine’, a few decades back, by someone
who is now dead. The land must be having
a hearty laugh on hearing the words, ‘this is mine’ by the present
‘possessor’. It must be saying,
‘See! one more lunatic has come’. Man continues to claim the land as ‘mine’ as
the sarcastic laughter and words do not reach his ears. There is a poem by Kabirdas, in which the
land tells the potter, “With the claim that this is mine, you are beating and
crushing me. A time will soon come, when
I’ll be crushing and finishing you”. Is
money his? Money never stays with
anyone. It continues to flow from hand
to hand. Stagnant money is dead
money. There is one subhashitam that
says, “Cattle will stay back in the shed.
Money will stay back in shelf.
Wife will accompany only up to the doorsteps and will stay back in the
house. Relatives and children will stay
back in the crematorium. Even the body,
which accompanied you till end will stay back on the pyre. Nothing is yours. You have to proceed in the final journey all
alone”. What should a man do in such a
situation? There is but only one way
before him. He must realize that all
these are instruments under his care, to be used towards well-being of the
world and all the lives therein. The
instruments are thus purified. The worst
impurity is ‘Mamatva’. The instruments
are cleansed by the elimination
of ‘Mamatva’.
None of these, the body,
the senses, mind and the intellect, is mine.
None of these is for me. These
are instruments for well-being of the lives in this world. Similarly, the wealth, assets, position,
influence, name and fame, etc. are neither mine nor to be used for me for my
selfish interests. These are instruments
to be used in service of humanity.
-\-
युक्तः कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् ।
अयुक्तः कामकारेण फले सक्तो निबध्यते ॥ १२ ॥
The well-poised, forsaking the fruit of action, attains
peace, born of steadfastness. The unbalanced
one, led by desire, is bound by being attached to the fruit (of action).
(V - 12)
Shri
Krishna must have talked about giving up the expectations, attachment and
desire of the fruits when He asks to give up fruits of action. There are four types of fruits of Karma. 1. Visible
fruits - The fruits derived instantly after the action is performed. e.g.
The satisfaction derived immediately after food is consumed. 2.
Invisible fruits – The fruits to be derived in future for the present
actions, either in present birth or in future births, either in this or other
worlds. (These actions get accumulated
as ‘Sanchita Karma’) 3. Fruits already derived (Praapta) – The
conditions in life, surroundings into which one is born. The body, caste of birth, Varna or attitudes,
wealth, and other such favourable or harsh situations obtained by birth. 4.
Fruits not yet derived (Apraapta) – The favourable or adverse situations
one may be put into in future. The first
two are fruits of Kriyamaana Karma. The
third and fourth are fruits of Praarabdha Karma. Forsaking the fruits of action will mean:
absence of expectation about the visible fruits; not getting elated on getting or saddened on
not getting; no curiosity about the
invisible fruits; absence of ‘mamatva’
in Praapta fruits; neither joy nor
sorrow in these; No expectation in
Apraapta fruits; neither seeking
continuance of favourable nor end of unfavourable situation.
Man
usually gets into action only for a desire.
The desire fills his heart while he involved in the action. He starts a business with the desire to earn
money. Thoughts of money and profit and
loss fill his heart while he is in business.
He spends his whole life tossed up by a wave of joy due to profit and
tossed down by another wave of sorrow caused by loss. This is same with wife, children, house,
assets, name, an all other worldly objects, happy at favourable moments, sad at
unfavourable ones, expectations and disappointments. Karmayogee involves in actions without
putting up any desire and expectation.
Why
should one involve in actions if he has no desires? Man can not be without actions (III – 5). One renounce actions and look inactive on the
exterior. But, if attraction and
attachment with the world and its objects is alive within, he can not be
inactive and calm. He will at least
think about the objects and the pleasures derivable from those. Thinking also is an act, Karma and is potent
enough to ensure his fall. So, he must
be in action so long the attachment within is alive. The best way to snap every attachment is to
work in the larger interest of the world and without any selfish motive. It is ignorance to work with the fruit in
mind. Fruit of an action is definite,
whether you desire or not. It is not
that desire will fetch more fruits and lack of desire, less.
-\-
सर्वकर्माणि मनसा सन्न्यस्यास्ते सुखं वशी ।
नवद्वारे पुरे देही नैव कुर्वन्न कारयन् ॥ १३ ॥
The one who has subdued (the senses), having renounced all actions by
discrimination, rests happily in the city of nine gates, neither acting, nor
causing (others) to act.
(V - 13)
There
was an old advertisement for cigarette.
It said, “Do you think you hold the cigarette? No. It
is holding you”. Yes. It is true, not only for cigarette, but for
all the materials, we think we are possessing.
It is the object that is holding us.
We are under its magical grip. A
cowherd boy was holding the rope tied to the neck of the cow. A Sadhu said, “You too are bound by the
cow”. The boy protested and said, “I
have tied the cow. I control the
cow. I am free”. The Sadhu said, “If that is so, release the
rope. I will see whether you run after
the cow or the cow runs after you. We
will know for sure who is free and who is bound”. “No. I
can’t. I have paid money to buy this
cow”, said the cowherd boy.
We
lose our liberty and get bound when we develop attachment with the body,
senses, mind, intellect, etc. We get
liberated only when we detach. He who gives
up totally any attachment with the instruments and their actions and remains
firmly fixed on Paramaatman is in ever bliss in the nine-holed fort called the
body. The Param is Sat Chit Ananda. These are essentially our Nature. Sat is, That which Is, ever. He, who has lost all attractions and
attachments for the perishable body, senses, mind and transient worldly
objects, only realizes that ‘I am the eternal Sat’, ‘Never born’, ‘Never dead’,
‘Never changing’, ‘Youth and old age are not for Me’. Chit is light. Chit is the cause for Life. What we see outside is the same as what we
are within. One with all dirt erased,
illusions destroyed and enlightened within, sees only Light and Divinity
everywhere. He can see His presence
behind this perishable, inert and lifeless world. Destruction is sorrowful. Change is sorrowful. Having realized the eternal light within, he
remains in ever blissful state. He has
no sorrow.
Ananda
or Bliss is different from happiness or pleasure. Happiness relies on an object or a person or
an experience. Happiness has its source
outside. Bliss springs from within. Bliss is our basic Nature. The travel has to be extrovert to get
happiness, while it has to be inwards for Bliss. This is an interesting fact. Aananda or Bliss does not have an antonym in
any of the Bharateeya languages. It is a
unique word. It is an independent state,
not reliant on any external factor. It
is beyond all the pairs of opposite twins like pleasureҳpain,
happinessҳsorrow, loveҳhatred,
etc.
-\-
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभुः ।
न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते ॥ १४ ॥
Neither agency, nor actions does Lord create for the world,
nor (does He bring about) the union with the fruit of action. It is universal
ignorance that does (it all).
(V - 14)
Shri
Krishna continues with His talk on Paramaatman.
Sun scorches and causes conversion of sea water into vapours. Vapours combine in the sky to form
clouds. The wind takes these clouds to
places. Contact with cooler forests or
hills causes rains from these clouds.
All these are works of Nature.
The God does not perform these acts.
But, none of these acts can not be enacted by Nature without the
Paramaatman.
The seed gets buried in
soil. The sprout from the seed finds its
way through the soil and grows as a plant and tree taking the relevant
nourishment from the earth, air space and the Sun. The tree gives flowers, fruits and the seeds
for future trees. These are definitely Nature’s
acts, not God’s. But, these acts are
impossible without the Paramaatman.
A male sperm cell joins
with a female egg cell to form a life.
The life grows in the female womb.
(It grows even in a test tube in a laboratory, as proved recently). It takes a proper shape with timely growth of
organs. It comes out of the womb and
takes birth in the world. It feels
hunger and eats proper food. The
intestine within digests the food, nourishes and ensures growth of the
body. It gets ready to produce the next
generation, unites with a suitable partner to continue life. These are games of Nature, not God’s. But, Nature is ineffective, without Him to do
these.
“My
son gives me too much trouble, sometimes violent ones. He does not allow me to involve in my regular
works after I return from school.
Disturbs a lot in my evening tuition classes”, complained a teacher about
her five year old son. “Resign your job
as a teacher”, I suggested. She was
shocked at my suggestion. “Or, at least
stop your tuition classes in the evenings”.
She wanted to know the probable effect of such a decision. “He does not want you. He wants your ‘presence’. He wants an assurance that you are available. He now feels, you are not”. She left the job. After a few months, when I met her, she said
that her son now was
quieter and did not trouble her.
There is an item called
‘catalyst’ in chemistry. It does not
participate in chemical reactions. But, there
is no reaction without it. Its mere
presence enhances the reaction.
Similar is
Paramaatman. He does not do
anything. The Nature does
everything. But, the Nature is
ineffective His presence. The eyes
see. The ears only hear. The intestines digest. The Aatman does not do anything. There is no direct role for Aatman in any of
these bodily works. Yet, these works are
possible only so long the Aatman stays in body.
The mere presence of Aatman gives potential to these organs to perform
their respective jobs.
There
is no sculpture without the sculptor.
There is no dance without the dancer.
There is no independent existence for the sculpture or dance. But, the sculptor and dancer have independent
existence and can be without the sculpture or dance. Similarly, there is no creation without
Paramaatman, but, Paramaatman is independent and can Be without the creation.
-\-
नादत्ते कस्यचित्पापं न चैव सुकृतं विभुः ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तवः ॥ १५ ॥
The Omnipresent takes note of the merit or demerit of
none. Knowledge is enveloped in
ignorance, hence do beings get deluded.
(V - 15)
The Paramaatma is beyond
Nature. He is not responsible for the
works going on in Nature. He does not
incite a Jeeva either to good deeds or bad deeds. Light or Knowledge, that basically is our
real Nature, is engulfed by ignorance and hence this is not realized by
us. To Know Him and our real Nature is
Knowledge. Everything else acquired
through the senses, mind and intellect is nothing but ignorance. The attachment with these instruments and the
world inhibits us from acquiring real knowledge.
It is good if an
ignorant knows that he is ignorant. He
may gain knowledge and eradicate ignorance.
But, if an ignorant feels that he knows, then it is dangerous. There is a joke I read in a South African
news magazine. (The media in Bharat applies
self-censorship while writing about Church and pastors. That is not so in South Africa.) A pastor was addressing a Church
gathering. He had read many books and
regarded self as a great intellectual.
He said, “The ignorant ones among you, please stand up”. None stood up. He was surprised. He had considered almost all of them as
ignorant. Which idiot accepts that he is
an idiot? After some time, one person
stood up with hesitation. The pastor
said, “Why hesitate in accepting your ignorance? Stand up boldly”. “No. I
am not ignorant, but was hurt that you are standing alone in this whole
group. I stood up only to comfort you”,
said the person.
-\-
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मनः ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ १६ ॥
तद्बुद्ध्यस्तदात्मानस्तन्निष्ठास्तत्परायणाः ।
गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषाः ॥ १७ ॥
But whose ignorance is destroyed by the knowledge of Self –
that knowledge of theirs, like the Sun, reveals the Supreme (Brahman).
Those who have their intellect absorbed in That, whose self
is That, whose steadfastness is in That, whose consummation is That, their
impurities cleansed by knowledge, they attain to Non-return (Moksha).
(V – 16, 17)
Shri
Krishna mentions two ways of experiencing Paramaatman in these two
shlokams. Elimination of ignorance with
the use of Viveka, is the first and filling up self with the only thought about
Paramaatman is the second. He prepares
ground here for a more detailed discussion on Dhyaana in the next chapter.
The
gold put in fire comes out with a dazzling shine. The shine is not given to the gold. It is inherent in it. Removal of impurities brings out the dazzle. Bright light is the nature of Sun. The cloud comes in and dims Sun’s light. Sun shines in whole brightness when the cloud
moves away. Similarly, Knowledge is
man’s inherent Nature. In fact, he is,
but Knowledge. The illusionary ignorance
born of attachment clouds the Knowledge.
As the ignorance is removed with Viveka, knowledge reveals. Ignorance is to regard as ‘Me’ that which is
not. ‘I am not the body’. ‘I am not the senses’. ‘I am not the mind’. ‘I am not the Buddhi’. Viveka has to be applied to know and realize this.
The
next shlokam mentions second way. Tat
Buddhi: Tat is the term used for
Paramaatman. Buddhi is that which gives
an affirmative suggestion. Tat Buddhi is
the Buddhi which knows only Tat. Fill up
the Buddhi with the conviction that, ‘He is everywhere. Nothing else, but Him, is eternal’.
Tat
Aatmana: Aatmana here is used for
mind. Mind’s natural tendency is to go
behind the senses. Mind full of thoughts
on Tat is Tat Aatmana. Whatever work one
is involved in, the mind is engrossed in thoughts on Paramaatman. This is easier with Tat Buddhi. Thoughts of world find no space in mind.
With
the mind and Buddhi filled with Tat, self anchors on Tat. That is Tat Nishta.
The
journey does not end so long ‘I’ stands out.
Dissolution of ‘I’ and complete merging with Tat, is Tat Paraayana. ‘I’ is not different from Him. ‘I’ is Him.
Initially, we do not realize or experience this due to our
ignorance. Finally again, this can not
be experienced, as there is no I to experience.
The
next chapter is Dhyana Yog. This is an
introductory verse to Dhyana. We acquire
ignorance and perishable worldly objects through Karma. Introspection is the means to know the Real,
the Imperishable, Whole, that is Paramaatman.
That is probably why the materialistic, atheistic, communist groups do
not encourage thinking and introspection.
They expect undisputed acceptance.
(Shri Mani, General Secretary, Communist Party of India (Marxist), said recently that ‘It is natural for
a communist to kill anyone disagreeing.
What he spoke is a sample of such a thinking.)
-\-
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि ।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः ॥ १८ ॥
The knowers of the Self look with an equal eye on a Brahmana
endowed with learning and humility, a cow, an elephant, a dog, and a pariah.
(V - 18)
The
next seven verses (18 -24) elaborate on the attributes of a Karma Sanyaasi.
The
world regards as higher an educated, but humble Brahmin. The idiot, who eats dog’s meat and roams on
the streets, is seen by the world as lower, may be as the lowest. Can these two be seen with equal regard? The cow is mild an affectionate. The elephant is majestic and awe
inspiring. The dog may incite in us a
desire to pick up a stone and hit. Is it
possible to see these lives with the same vision? The differences are superficial. There is a Divine unity beneath. The one who can see is a Pandita.
Vishvamitra is another
name of Sun. He is a friend of
everything in this world. Differences do
not matter to Him while offering his light and energy. The earth sustains plants with nourishment. It does not bother whether the tree bears
sweet or bitter fruits or whether it is a cactus or bush or flowering plant or
a trivial grass. It offers its nutrients
with the same motherly affection to every plant. The rain falls equally over river and
ditch. Similar is the vision of a
Pandita. Differences do not matter. The ignorant sees only the differences.
The
Pandita is known not by his education, but by his vision. He is a Pandita who can look beyond the
obvious. The Paramaatman is in and
beyond everything in this world. He
sustains the world. One who ‘sees’ this
is a Pandita.
-\-
इहैव तैर्जितः सर्गो येषां साम्ये स्थितं मनः ।
निर्दोषं हि समं ब्रह्म तस्माद्ब्रह्मणि ते स्थिताः ॥ १९ ॥
(Relative) existance has been conquered by them, even in this
world, whose mind rests in evenness, since Brahman is even and without
imperfection. Therefore, they indeed
rest in Brahman.
(V - 19)
As
we think, so we become. We verily become
that which fills up our thought. That is
the rule. One who intensely seeks
Paramaatman has to become Him. What are
His basic attributes?
Equanimity
is a state of Paramaatman. One seeking
Him has to journey towards equanimity.
Distortions like Passionate desire, rage, avarice, fear, contempt are
potent enough to disturb equanimity. We
all must have felt the tremours arising in our minds in states of desire, anger,
jealousy etc. Anything that disturbs
equanimity within is adharmik, that takes us away from Divinity. With mind filled with these emotions, one can
not progress towards the Divine.
Opposite nobler emotions like detachment (Nispruha), pardon (Kshama),
Charity, Courage, Love, Compassion etc. help grow equanimity. These guide us towards Paramaatman. Noble speech, noble thought, noble friends, noble
surroundings, noble experiences, and everything noble help us in this
direction. ‘Sarve Bhadraani Pashyanthu’,
says a Vedik Shanti Mantra. May everyone
see only auspicious sights. It is one
thing to be in an auspicious surrounding and entirely different to see
auspicious everywhere. Ekanath, with his
disciples, was walking on a road. There
lay a dog’s dead and decomposed body.
The was swarmed by thousands of worms
and it was a horrible sight. The
disciples were disgusted with the sight, turned their faces away, held their
noses tight to avoid the stinking smell.
Ekanath, who came behind, exclaimed, “See. How orderly the dog’s teeth are! Such is the beauty in God’s creation”. A social worker said to a resident, “There is
a person in your colony who distributes biscuits to street dogs daily”. The resident replied, “Oh, that corrupt
fellow? Yes. He lives in the next block”. Now, this reply indicates his negative,
adharmik attitude. On the other hand, if
the enquiry had been, ‘Does that corrupt employee of Municipal corporation live
here?’ and the reply, ‘OH, Him? He
distributes half a kilo of biscuits daily to street dogs during morning walk’,
then he is positive, dharmik. One who
sees purity, the positive attitudes, noble traits in everyone and everything
around, he is exhibiting his dharmik swabhava.
He can rest in Brahman, because Nobility, Purity is the swabhava of the
Divine.
-\-
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थितः ॥ २० ॥
Resting in Brahman, with intellect steady, and without
delusion, the knower of Brahman, neithers rejoices on receiving what is
pleasant, nor grieves on receiving what is unpleasant.
(V - 20)
How
long does the joy of getting a most desired object remain? A child desires a doll. It is adamant and restless to get it. It is excited on getting the doll. After playing, it replaces the doll into its
box. It carries the doll to iits
bed. How long? A few days, at most a few weeks. Then?
The doll joins other such dolls in the loft. The doll is lost and the child’s jubiliation
on getting a desired doll is lost too. I
can hear your murmur that children will be like that. OK. It
is after a child. How about a grown up
adult?
He
buys a car. He is happy looking at
it. He loves to touch it. He wipes out even little dust on it. He takes the whole family to special places
like a temple. He loves to take friends
for a late night drive? He arranges
soecial dinner for friends and family.
He remains in a jubiliant mood.
But, how long? Ten days? One month?
Six months? His jubiliation dies
down even before the sheen of the vehicle is gone.
Is
the grief expressed by man on losing a fond object or person or on getting a
disliked object or bitter experince, permenant or long-lasting? Man has repeatedly experienced and continues
to experience gloom and sorrow, on losing an object by theft or negligence, on
not getting a job, on losing an opportunity, on a love failure, on getting an
unfavourable experience or on not getting a favourable one and for so many
other silly reasons. How many days does
this grief last? The grief attained on
death of a loved one seems to be the bitterest.
How many days does one grieve on death of life partner, or an
affectionate dog, or most loved son? In
fact the grief is not for departure of the person, but is self-centered. The situation that one self is put into due to
the death causes sadness. For instance,
‘I have been orphaned’, ‘You have left me in this pitiable state. How will I manage without you?’ and such are
the words spoken by the person grieving.
His
second son died young. He was in grief
and crying aloud. The people around
pacified him saying, “Do not grieve. It
is destiny. What can we do? You have to calm yourself. Think of your elder son and come out of
grief”. He said, “You do not know. The elder son is not so smart like my second
son. You must have seen in newspapers
today. Every newspaper wrote about him
and published his photoes. You look at
the crowd. All the influential, famous
men in city are here. If only he was
alive for two more months, he would have successfully contested and become a
minster. He was great. All my hopes have been betrayed now. What do I do?” Is he sad for his son dying or losing an
opportunity to shine in his glory? Even
this grief may not last more than a few months.
Such
glee and gloom are short lived and unreal.
Realizing this, not getting blown away by euphoria under favourable gain
and not getting drown in depressive grief under unfavourable loss and retaing
equipoise is the main trait of a Karma Sanyaasi, anchored in Brahman.
-\-
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् ।
स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते ॥ २१ ॥
With heart unattached to external objects, he realizes the
joy that is in the Self. With heart
devoted to the meditation of Brahman, he attains undecaying happiness.
(V - 21)
He is repeating the
essence of the previous shlokam in a different way. Which are dear to us? Which are not to our liking? Those which offer max pleasure or favourable
experience to the senses are dear to us.
And, those which offer pain or unfavourable experience are not. The flower is dear to us. Thorn is not.
Shadow is liked and hot Sun is not.
We are fond of touching a soft, silky surface and not fond of a harsh,
rough one. Embrace is liked and
separation is not. Sandal wood smell is
to our liking and dried fish smell is not.
Sweet taste is loved and bitter is not.
(It may be the other way for some).
It is welcome, if a garland is offered.
If a chappal is hurled, it is unwelcome.
Profit is welcome and loss is not.
There is a link with external world in all these instances. We may conclude that likes and dislikes take
birth with contact with the outer world.
If this link is snapped, there is neither like nor dislike. Is it possible to delink with the external
world for a person with able body, active senses, mind and intellect? Will he continue to live if he does so? No.
But, one can definitely live and live well, disinterested in the outer
world. One can be without seeking
enjoyment and without avoiding misery.
It is possible for one to be totally unconcerned about pleasure or pain,
without even registering the pleasure or pain in an experience. Shri Krishna suggests this. Does a thorn not pierce His skin? Of course, it does. He does not have a buffallo’s skin. His skin too is hurt and bled by a
thorn. But the experience stops at body
level. The experience does not enter
inside Him. It does not cause pain
within and disturb the inner equanimity.
-\-
ये हि संस्पर्शजा भोगा दुःखयोनय एव ते ।
आद्यन्तवन्तः कौन्तेय न तेषु रमते बुधः ॥ २२ ॥
Oh son of Kunti!
Since enjoyments that are contact-born are parents of misery alone, and
with the beginning and end, a wise man does not seek pleasure in them.
(V - 22)
Does
enjoyment cause the birth of misery? How
is that? Let us list out all those which
arouse enjoyment in us. Let us bring
each of those, one by one, on our memory screen. Let us visualize a situation wherein this
pleasurable experience continues. At
some point of time, the pleasure fades out and pain sets in.
·
You
are Driving the car at high speed with the door glass lowered and. The kiss of wind on the face is a
pleasure. May be, yes. But, only for a few minutes. If it continues for more than a couple of
hours??
·
Soaking
in a furious water-fall? It is a pleasure! Continue for half a day and test if it
continues to be a pleasure.
·
Watching
a movie over TV is pleasure? May be for
one or two movies. Does the pleasure
remains unfaded even after eight or ten movies?
·
Lying
on the sea beach and enjoying the Sun is a pleasure? Of course, it is, if limited to a few
minutes. What will be the measure of
happiness, if forced to be lying there for hours?
·
Relishing
Jilebis is a pleasure? Yes, upto a
few. Some may gobble even a hundred
jilebis. Whether the experience will be
a pleasure, is doubtful.
·
Embrace
of a girl is pleasurable? Yes, if
released from the embrace within a minute.
If the embrace continues for half or one hour? It will be suffocating and repulsive. It will transform into a horrible experience.
We
know we do not get, yet seek to gain pleasure again and again. We hope that we will gain a different
enjoyment, a greater enjoyment this time, that which was somehow missed in the
previous experience. If at all we get
tired and disenthused by one object, we chase another object in the fond hope
that this will surely give what that could not give. Then there are those pleasures we have heard
of and never enjoyed. That is available
in America; this is available in the
five star hotel; there is greater comfort in the seven star hotel in
Dubai; this model of the instrument has
more convenient and comfortable features, which were not in the previous
model; latest version of this particular
vehicle has such and such fascinating features;
Dreams like these whip us to run faster seeking newere and better
enjoyments and the whole life is exhausted in this never exhausting run. The objects may be at hand’s reach or in the
fantasies. But, the pleasure out of it
is mere illusionary. It appears to be
but never is.
There
is a popular story mocking at the idea of PR department in offices. There was a time when the Aatmas were asked
if they wanted to reach the heaven or hell, after death. Aatmas wanted to visit both the places before
deciding. The front of heaven was
peaceful. There was no indication of any
activity inside. The Aatmas thought the
place to be dull and boring. There were
exciting activities in front of the hell, dances, drinks and music. All looked happy and enthusiastic. The Aatmas opted for hell. Doors were opened and the Aatmas let in. To their shock and dismay, the scene inside
was gory. The Aatmas there were being
subjected to harsh punishments, like whipping, hacking, roasting, piercing,
frying etc. The place was filled with
shouts of agony. The new Aatmas
protested with the manager. “This is
absolute betrayal”, they said. “This is
hell. What you saw outside is our PR
department. Previously, we had to
forcefully pull the unwilling Aatmas in.
We appointed PR manager and our work became easier. Now, the Aatmas enter hell on their own,
toour great relief”, replied the hell manager.
Happiness is similar. It seems,
but never is. There is only sorrow.
It is not that happiness
is transient and short-lived. It is
birth place for sorrow. The wise knows
this and does not chase happiness, does not get plunge in happiness. He stays away. He recieves sorrow too in the same mindset as
he recieved happiness. He does not qualify
as painful or pleasurable, anything that comes to him. He is unconcerned, come what may. The moment one recognizes a pleasure, he
starts enjoying and starts wanting more of it.
When a pleasure from an object is recognized, the pain in its absence
too is recognized. Recognition of pain
starts vain efforts at avoiding that.
Now, he is completely caught in this web. He is wise, who, through introspection,
recognizes this trap and keeps away.
-\-
शक्नोतीहैव यः सोढुं प्राक्शरीरविमोक्षणात् ।
कामक्रोधोद्भवं वेगं स युक्तः स सुखी नरः ॥ २३ ॥
He who can withstand in this world, before liberation from
the body, the impulse arising from lust and anger, he is steadfast in Yog, he
is a happy man.
(V - 23)
He
mentions both Kaama and Krodha, lust and anger.
Kaamam is the base and krodha rises out of it. Kaama is not only sexual desire. Desire to gain pleasure from any object or
person or position in the world is kaama.
Sex is but a small part in the expanse of Kaama. Krodha is born out of the pain gained from
the objects or persons or positions in the world. When kaama faces hurdles, krodha is
born. When Kaama is gained without any
hurdle, misery is born. Kaama restricted
raises krodha and kaama unrestricted gives birth to misery. As pleasure is to be got from other lives or
objects, exploitation and violence are natural consequences. (These are not different. Exploitation is another form of violence).
The
western scientists and socialogists believe that man is basically a ‘bundle of
desires’ and survives only on and for desires.
There is a hidden desire behind every action of his, they say. Hence there are only two options before man,
according to them; unshackled
fulfillment of desires or impose restrictions.
The wester world chose the first option.
As a result, depression, frustration and suicides became
widespread. On the other hand, rage and
violence result out of restrictions imposed.
Both the options damage. Our
elders like Shri Krishna suggest a third option. ‘Transcend Kaama’, ‘journey beyond kaama’,
‘let not its fury tumble you’, they say.
Our elders have established systems like joint family, early marriage,
etc. with a view to help individuals overcome kaama, help them survive
onslaught of kaama.
He
is Blissful, a Yogi, says Shri Krishna, who travels beyond Kaama and Krodha in
this very life.
We
expect to access pleasure from others. Those
are not self sufficient. They too chase
others in search of pleasure. How can a
beggar feed others? One who is nat happy
himself, can not give happiness to others.
One who in pit himself, can not lift others. Only one who is complete, can fill up the
deficiencies in others. You are Bliss
incarnate. Travel inward to seek
happiness. You are Whole, without any
blemish, whatsoever. Realize and be in
undeminishing bliss. Shri Krishna lays
foundation for Dhyana Yog. He elaborates
further in the next chapter.
-\-
योsन्तःसुखोsन्तरारामस्तथान्तर्ज्योतिरेव यः ।
स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोsधिगच्छति ॥ २४ ॥
Whose happiness is within, whose relaxation is within, whose
light is within, that Yogi alone, becoming Brahman, gains absolute freedom.
(V - 24)
Happiness is within, not
outside. Peace is within, not
outside. Knowledge is within, not
outside. Let us travel inwards. Let us search within. He who finds is a Sanyaasi. He is Sankhya Yogee. This is what Shri Krishna says here. These three are man’s most sought after and
most searched for. He engages in all
sorts of ventures for happiness. He runs
all around for peace. He is tearing
space and earth apart for knowledge. He
can find only sorrow outside, not happiness; only stress and excitement, not
peace; only information, never knowledge.
One who realizes this and travels inward, attains Brahman.
-\-
लभन्ते ब्रह्मनिर्वाणमृषयः क्षीणकल्मषाः ।
छिन्नद्वैधा यतात्मानः सर्वभूतहिते रताः ॥ २५ ॥
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ २६ ॥
With imperfections exhausted, doubts dispelled, senses
controlled, engaged in the good of all beings, the Rshis obtain absolute
freedom.
Released from lust and anger, the heart controlled, the Self
realized, absolute freedom is for such Sannyaasis, both here and hereafter.
(V – 25, 26)
Shri
Krishna compiles and concludes in these two shlokams, His description of a
Karma Sanyaasi in the previous seven shlokams.
You start at any point, the other attributes will follow and attainment
of Brahman is achieved. ‘Sarva Bhoota
Hite Rathaah’ is an important attribute of a Karma Sanyaasi. It means one who strives for the well-being
of all lives. The aim is not service,
but, attainment of Brahman. Service can
not become the goal. It ought to be an
attitude. A teacher was talking about
helping others. “We should all do at
least one good act of service daily.
Whenever I ask in the class, you should explain the service done by you
on the previous day”. One of the
students asked him to explain what he means by ‘service’. “For instance, taking an old person across
the road can be a service”, replied the teacher. The next day when he asked if they could do
any service, only three students raised their hands in affirmation. The teacher was happy. He asked them to explain the service done
them. Each one said that he took an old
lady across a busy road. The teacher
said they were blessed with an opportunity to serve and appreciated that their
acts had helped three old persons. The
students replied, “No Sir. There was
only one lady and she was not willing to come across the road. We joined together and forcefully took her
across the road”.
On
the one hand, liquor is gloriously advertized and every one is encouraged to get
addicted and on the other a service organization is run for deaddiction; on the one hand, destruction of jungles to
feed huge factories and hugely funded campaign for saving trees and conserving
forests, on the other; On one hand, unlimited
mechanization, accumulation of wealth, exploitation, in an economic system
which boosts poverty and on the other, distribution of ‘free’ materials in the
name of serving the poor; on the one
hand, inciting unchecked desire and lust, selfishness through media and TV
channels and running on the other, huge service organizations for orphans, old,
disabled, women in distress are run on the other; This is the state of affair when service
becomes the goal. The edifice of
Christianity is built on such a paradox.
Service has to become an attitude and not an ambition.
The
body, mind, intellect that came with us in birth and all those like wealth,
name, fame, position, etc. earned with the help of these, are instruments of
service in this worldly life. These have
to offered in service of humanity and other lives. These do not belong to us, nor are these for
our selfish needs. The journey towards
Brahman is best started with this effort.
-\-
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवोः ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ २७ ॥
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायणः ।
विगतेच्छाभयक्रोधो यः सदा मुक्त एव सः ॥ २८ ॥
Shutting out external objects, steadying the eyes between the
eyebrows, restricting the even currents of Prana and Apana inside the nostrils;
the senses, mind and intellect controlled,
with Moksha as the supreme goal, freed from desire, fear and anger; such a man
of meditation is verily free for ever.
(V – 27, 28)
He
is introducing the rules of Dhyana here.
There is no harm in objects. The
attraction for these is the problem.
KarmaYog is getting rid of this attraction by offering the worldly
instruments in service of the world.
Sankhya Yog is giving up worldly objects along with the attraction for
them through step by step questioning and introspection. Shri Krishna is explaining the way to achieve
the same objective (Dhyana Yog) through focussed meditation on the thoughts of
Paramaatman. Two aspects are important
in Dhyana Yog. Focussing on (Bhruva
Madhya) the spot at the center of eyebrows and attaining equilibrium in
inhalation and exhalation. The objects
outside may cause disturbance if eyes are kept open, while sleep may result if
the eyes are kept closed. By focussing
the sight at the center of eyebrows (or at the tip of the nose), both these are avoided.
The
movement of Praana and apaana (inhalation and exhalation) are different. These become more erratic when emotions like
lust, anger, fear etc. attack the mind.
With sustained effort, the breath is regularized and the senses, mind
and intellect are restrained. The
emotions are diminished. He is ‘Moksha
Parayana’, according to Shri Krishna, who remains firmly in thoughts on the
Paramaatman. One who achieves this state
through practise is ‘liberated’.
-\-
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ २९ ॥
Knowing Me as the dispenser of Yagnyas and asceticisms, as
the Great Lord of all worlds, as the Friend of all beings, he attains peace.
(V - 29)
Shri
Krishna’s words are special. Today,
‘secularism’ is a fashionable word.
There is a cynical attitude to exclude God even while speaking on Yog, Sankhya,
Dhyana etc. One of my friends goes to
schools to teach Yog to the students.
One day, correspondent of a school approached him with a request. “Sir!
Please avoid chanting ‘OM’ in your Yog class. Parents of a muslim student have taken
obkection to this”, he pleaded. (The
surprising aspect is that he never cared to visit the class even once to know
what is being taught. We can know his
concern for his students? Another
surprising aspect is that there were eight hundred Hindu students in the
school. Parents of the only Muslim
student were alert about the activities in the school. Can we know the concer the Hindu parents have
about their own children??) I was to talk
on The Gita to an audience in town hall. A few minutes before the start, the organizer
came to me and said, “Sir, I have a request.
Let your be general and not communal.
Please avoid words like Dharma, Paramaatman etc. in your talk. A few Christians have also come to attend the
meeting”. Can we eliminate Paramaatman
from the Gita? Can we keep aside Dharma
from the Gita? (I talked as I had
planned. As is usual, the secretary was
not seated in the audience to check my speech and was busy chatting outside the
hall).
Shri
Krishna explained Karma Yog and Sankhya Yog.
He also elaborated on the importance of Dhyana. He is now reminding the importance of
dedication to Paramaatman.
Shri
Krishna was Arjuna’s friend, relative, servant who drives his chariot and and
feeds and nurses the horses. Here, He
claims to be Sarva Loka Maheshwara.
Arjuna could understand this in proper perspective. We must also do the same.
Bhoktaaram
Yagya tapasaam: The offerings in Yagya
and Tapas are for Me. I consume
those. We do many good deeds. We tend to take self as the doer or consider
the instruments with which we do as our own.
Similarly, we tend to regard the one for whom we perform the benovelent
act as the reciever of the act. For
instance, if we feed a dog, we regard the dog as the reciever of the food. Shri Krishna says that ‘Me, not the dog, is
the reciever’. He dwells in every life
and is the ‘Bhota’. We perform Yagya and
seek fruits from the offer the yagya.
The instruments are His. The doer
of the act is Him. The reciever of the
fruits is Him. When we consider the
instruments as ‘mine’, we regards self as the doer and the reciever of the
fruits (Bhokta). Such acts bind us. When fruits are sought for self, the holy act
becomes unholy. Let us do every
benovelent act for Him and leave the fruits to Him. Then the acts remain holy and do not bind.
Sarvaloka
Maheshwara: There is an Eashwara (Lord)
for each of the many worlds. All of them
have been created and vested with power by the Paramaatman. Hence the Paramaatman is Eashwara (Lord) of
all the worlds. Everything belongs to
Him. Then, how do we claim a portion to
be ‘mine’? On the one hand, recite
mantras to mean ‘You are the Lord of everything, sing bhajans saying
‘everything is yours’, perform Homa repeating the mantra, ‘Idam Na Mama’ i.e.
this is not mine, and on the other, we foolishly put up so many claims, ‘this
is my wife’, ‘this is my house’, ‘this is my son’, ‘this is my body’, ‘this is
my money’, ‘this is my company’ and so on.
Suhrudam
Sarva Bhootaanaam: He is a friend to every life. He is the protector to all the lives. Suhrud has nothing to gain, yet, seeks
welfare and good of all.
One
who realizes this attains perfect peace.
-\-
ॐ तद्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुन संवादे ‘कर्म सन्न्यास योगो’ नाम पञ्चमोsध्यायः ॥
Thus concludes ‘Karma
Sanyaasa Yog’, the fifth chapter in the grand dialogue between Shree Krishna
and Arjuna, called the Shreemad Bhagawad Geetha, which is verily an Upanishad,
elaborating on ‘The Divine Knowledge’ and also describing the ‘Way to Godhood’.
\\\\\ HARIH OM TAT SAT \\\\\
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