Thus listening to what Krishna had told Arjuna about the act of renunciation and also at the same time had praised the path of Karma Yoga, Arjuna asked Krishna to tell him which was better of the two? (5.1)
Since Krishna had told in Chapter Three about the Yoga of Action i.e. Karma Yoga and had praised about it. In Chapter Four He had asked Arjuna to renounce the action. Arjuna having two paths wanted to know which was better of the two.
Krishna tells Arjuna that both the paths are of benefit to the Spiritual elevation, but of these two Karma Yoga is superior to him as a Kshatriya, taking the Swadharma into consideration. The true sanyasi is the one who has no desire and has no hatred and is above the plane of opposites. Those who are young to the school of spirituality may consider Samkhya (Jnana Yoga) and Yoga (Karma Yoga) as separate path, but as he matures in this knowledge he will understand that both the paths are equal to attain the Supreme. (5.2-5)
Further Krishna warns Arjuna that renunciation of action and in this way conquering over the Egoism (“I” ness) is very difficult but could be achieved by thorough discipline and disinterested discharge of duties. Having achieved this it would be easy to attain Supreme (5. 6)
The one who has control over his senses and thus has conquered the mind and has a pure heart will come to understand that the Supreme dwells in him and in all creatures present around him. Such a person is not polluted by the action he performs and always thinks that the functions of seeing, hearing, feeling, smelling, tasting, walking, sleeping, respiring, talking, excreting, receiving and also winking of his eyelids as the law of its being (5. 7-9)
Here Krishna wants us to take out the Egoism in us which is responsible for rebirth. This is called Hridaya Granthi (Heart Knot). This knot is between the Supreme and the body. By the presence of this knot we are unable to digest the fact that every thing around us is happening by His instructions. They say even for a blade of grass to shake His approval is needed. Unless this knot is removed there is no liberation. This elimination of Ego is the last lesson for a Karma Yogi and first lesson to a Jnana Yogi. A person should regard himself as a witness to all the actions of the body and not as an agent. He has to compare himself to Sun, even though it gives light for the people to carry on their activities, its not directly involved in the action.
This Egoism is of three kinds:
1. The lowest kind is the identification of oneself with the body. This is the cause of samsara. To root out this, one should take refuge of, in one of the other two kind of Egoism.
2. The identification of oneself with Supreme (Ahambrahmasmi). A jnani discriminates between self and non-self and knowing his essential oneness with the Supreme, disclaims all relationship with his body and his activities hence will consider himself as the witness to all the actions of his body.
3. Some try to experience Supreme in the hearts of all beings around them and consider them as His instruments and regard them as Supreme Beings.
If the lowest form of Egoism is a small thorn pierced in our foot, we should use either of the two other Egoism as the strong thorn to remove the small thorn from the foot. Once the small thorn is out of the foot is it not wise to discard the small as well as the strong big thorn also? Like wise it is important to root out identification of self with our body, Supreme in our body and also Supreme in other beings.
Krishna further describes a Yogi as the one who carries out his activities without attachment and considering the prakriti (Gunas) as their real cause of actions. A yogi who feels so, is untouched by the attachment of action just like the lotus leaf which is not wet even in water. These yogis carry out their work only through their senses without their attachment using their bodies, mind and intellect. Hence they attain long lasting peace. Whereas a person who is attached to the fruit of his action becomes involved in the bonds of Karma. (5. 10-12) By renunciation of action and considering the prakriti as cause of all actions the soul dwells happily in the city of nine gates neither acting nor causing others to act. (5.13)
The human body has been called the City of Nine Gates (or openings) in the scriptures. The nine openings are: Two openings each for the eyes, ears, and nose; and one each for the mouth, anus, and urethra. The Lord of all beings and the universe who resides in this city as an individual soul or the living entity (Jiva) is called the Spiritual Being (Purusha).
The Supreme does not impose either the prakriti or obligatory duties or the desire for pleasure on His creation. It is the nature that induces all these ideas. (5. 13)
It is said that a period of 12 to 14 years is required for Ego to establish itself in the case of human beings. Hence children below this age are considered Divine. As a person become slowly and imperceptibly attached to his house or town he lives in by long and close association so does the soul get attached to the body in which it resides for the fulfillment of its desires. Desires for enjoyment are the source of Ego. To get rid of Ego it is important to drive out our desires.
Krishna tells, Supreme does not take the good or evil of any of his creations. We the people who are deluded by ignorance get our wisdom dispelled. If only the Sun of wisdom shines one is able to view things as they really are. (5. 15-16)
We are also responsible for our deeds which are good or evil and must accept the results that are its outcome. Some people out of ignorance blame the Supreme for all the merits and demerits of their actions. By spiritual knowledge one does detach himself from the connection of his body and realizes the oneness with the Supreme. By doing so he ceases to be a doer and enjoyer of all actions.
Krishna further tells Arjuna that a person who has his mind and intellect fixed and absorbed in Supreme attains wisdom. His sins get burnt out and is liberated from further birth and rebirth. A person who has wisdom and is polite will have equal vision on a scholarly Brahmin, a Chandala, a cow, a dog and an elephant. This is possible since he has a mind of undisturbed equilibrium. Such a person conquers death and is in divine state. (5, 17-19)
Just as a person does not consider parts of the body, such as arms and legs, different from the body itself, similarly a Self-realized person does not consider any living entity different from the Lord. Such a person sees God everywhere, in everything, and in every being. After discovering the metaphysical truth, one looks at everything with reverence, compassion, and kind¬ness because everything is part and parcel of the cosmic body of the Supreme.
Such a person will not be carried away by the pleasant events or gets dejected by the miseries confronting him nor will he indulge himself to sensuous pleasures. He is the knower of Brahman with steadfast mind and thus establishes himself with the Supreme. The sense enjoyment is short lived and is wantons of sorrow and sufferings. Wise men do not indulge in it. (5. 20-22) A yogi enjoys bliss only if he is able to withstand the onslaught of anger and lust in his life before he dies. Such a person derives peace from within which is illuminating and will attain the state of Brahman and ultimately become one in Him. There are many sages who have wiped out their sin by just being in the state of equilibrium undisturbed by the pair of opposites. This they have achieved by banishing the sensuous pleasures to a distance and fixing their gaze between their eyebrows and regulating the flow of breath evenly through their nostrils with their senses, mind and intellect under control. Thus they have realized Supreme as the enjoyer of all sacrifices and the lord of universe and a true friend of beings. Such a yogi attains peace. (5. 23-29)
A Yogi generally fixes his attention on the center of heart or between the eyebrows or on the crown of the head as the need for the concentration of mind. The gaze that is been told here is not the physical one but mentally having the intuitive eye fixed on the object of concentration. According to Patanjali Yoga Sutras the invisible astral channels of flow of energy in the human body are called Nadis. There are many nadis of which the one that is important runs through the spinal chord and is named Sushumna Nadi. On the either side of this nadi there are two minor nadis to the left and right called Ida and Pingala. The air we breathe goes through our nostrils to Ida and Pingala. It is said that the life energy in the shape of a serpent is sleeping at the end of the Sushumna Nadi near the base of the spinal chord blocking it. This energy is termed Kundalini Shakthi.
In the process of respiration the breath flows more freely sometimes through the left and sometimes to the right nostril before passing through Ida and Pingala. If when the breath flows evenly through both the nostrils it is said that the serpent power that had been asleep for so long has awakened and Sushumna Nadi is open for the power to travel in it. Once this is achieved a high level of spirituality is attained and the person has a vision which is no more worldly. He has no other thought except liberation. He has his concentrated mind turned inwards and such a person is liberated here and is also free from rebirth.
True Renunciation
Samkhya and Yoga lead to the same goal
Arjuna said:
1. O Krishna, You praise the path of transcendental knowledge, and also the path of performance of selfless service (Karma Yoga). Tell me, definitely, which one is the better of the two paths?
The Blessed Lord said:
2. The path of Self-knowledge and the path of selfless service both lead to the supreme goal. But of the two, the path of selfless service is superior to path of Self-knowledge* because it is easier to practice for most people.
3. A person should be considered a true renunciant who has nei¬ther attachment nor aversion for anything. One is easily liberated from Karmic bondage by becoming free from attachment and aversion, 0 Mighty-armed (Arjuna).
4. The ignorant speak of renunciation [Samkhya] and practice of works [Yoga] as different, not the wise. He who applies himself well to one gets the fruit of both.
5. The status which is obtained by men of renunciation is reached by men of action also. He who sees that the ways of renunciation and of action as one he sees truly.
6. But renunciation (of doer-ship and enjoyer-ship), 0 Mighty-armed (Arjuna), is difficult to attain without Karma Yoga; the sage who is trained in Karma Yoga [the way of works] quickly attains Nirvana.
7. A Karma Yogi, whose mind is pure, whose mind and senses are under control, and who sees one and the same Spirit in all beings, is not bound by Karma though engaged in work.
8. The man who is united with the Divine and knows the truth thinks, I do nothing at all, for in seeing, hearing, touching, smelling, tasting, walking, sleeping, breathing,
9. In speaking, emitting, grasping, opening and closing the eyes the wise be¬lieve that only the senses are operating upon their objects**.
10. One who does all work as an offering to God — abandoning selfish attachment to results — remains untouched by Karmic reaction or sin, just as a lo¬tus leaf never gets wet by water.
11. Karma Yogis perform action ¾ without selfish attachment ¾ with their body, mind, intellect, and senses only for the purification of their mind and intellect.
12. A Karma Yogi attains Supreme Bliss by abandoning attachment to the fruits of work, while others who are attached to the fruits of work become bound by selfish work.
The enlightened self
13. A person who has completely renounced the fruits of all work dwells happily in the City of Nine Gates ***, neither performing nor directing action.
14. The Lord neither creates the urge for action nor the feeling of doer-ship nor the attachment to the results of action (Enjoyer-ship) in people. The powers of material Nature do all these.
15. The Lord does not take responsibility for the good or evil deeds of anybody. The veil of ignorance covers Self-knowledge; there by people become deluded and do evil deeds.
16. Transcendental knowledge destroys the ignorance of the Self and reveals the Supreme Being, just as the sun reveals the beauty of objects of the world.
17. Persons, whose mind and intellect are totally merged in the Supreme Being, who are firmly devoted to the Supreme, who have God as their supreme goal and sole refuge, and whose impurities are destroyed by the knowledge of the Self, does not take birth again.
18. An enlightened person — by perceiving Supreme in all — looks at a learned person, an outcast, even a cow, an elephant, or a dog with an equal eye.
19. Everything has been accomplished in this very life by one whose mind is set in equality. Such a person has realized the Supreme because the Supreme is flawless and impartial.
20. One who neither rejoices on obtaining what is pleasant nor grieves on obtaining the unpleasant, who has a steady mind, who is not deluded, and who is a knower of the Supreme ¾ such a person eternally abides with the Supreme.
21. Such a person who is in union with the Supreme becomes unattached to external sensual pleasures by discov¬ering the joy of the Self through contemplation and enjoys transcendental bliss.
22. Sensual pleasures are, in fact, the source of misery and have a begin¬ning and an end. Therefore, the wise, 0 Son of Kunti (Arjuna), do not rejoice in sensual pleas¬ures.
23. One who is able to withstand the impulses of lust and anger before death is a yogi and a happy person.
Peace from within
24. One who finds happiness with the Supreme, who rejoices Supreme within, and who is illuminated by Self-knowledge ¾ such a yogi attains Nirvana and goes to the Supreme.
25. Seers, whose sins (or imperfections) are destroyed, whose doubts about the existence of the Universal Self have been dispelled by Self-knowledge, whose minds are disciplined, and who are engaged in the welfare of all beings, attain the Supreme.
26. Those who are free from lust and anger, who have subdued the mind and senses, and who have realized the existence of the Self, easily attains Nirvana.
27-28. A sage is, in truth, liber¬ated by renouncing all sense enjoyments, fixing the eyes and the mind at an imaginary black dot between the eye-brows, equalizing the breath moving through the nostrils by using yogic techniques, keeping the senses, mind, and intellect under control, having salvation as the prime goal, and by becoming free from lust, anger, and fear.
29. My devotee attains everlasting peace by knowing the Supreme Being as the enjoyer of sacrifices and austerities, as the great Lord of the entire universe, and as the friend of all beings.
In the Upanishad of the Bhagavad-Gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the fifth chapter, entitled “The Yoga of Renunciation of Action.”
* The Samkhya method involves the renunciation of works and the Yoga insists on their performance in the right spirit. The two ways are not inconsistent. In Samkhya, Jnana (insight) is emphasized. In Yoga, volitional effort is stressed. In one, we know the Self by thinking away the alien elements; in the other, we will them away.
** Only the senses? : that is, not the self.
*** The human body has been called the City of Nine Gates (or openings) in the scriptures. The nine openings are: Two openings each for the eyes, ears, and nose; and one each for the mouth, anus, and urethra. The Lord of all beings and the universe who resides in this city as an individual soul or the living entity (Jiva) is called the Spiritual Being (Purusha).
Monday, April 26, 2010
Jnana Yoga “The Yoga of [Divine] Knowledge.”
Having detailed about the “Yoga of Action” Krishna tells Arjuna that this Karma Yoga is not something new that He is telling him. Krishna tells Arjuna that the eternal Yoga that he was teaching him was revealed by Him to Vivasvana (the Sun-God). Vivasvana offered it to his son Manu, and Manu imparted it to his son Iksvaku; from him it was handed down to the dissidence Rajarishis. Now Krishna had divulged it to Arjuna as he was a friend, devotee and he was fit for this eternal knowledge. This declaration of Krishna confuses Arjuna because Vivasvana lived hundreds of years before Krishna was born. So he could not believe the sequence of events and requested Krishna to drive out the doubt in him. At this Krishna reveals to Arjuna the mystery of reincarnation. Says Krishna He and Arjuna have had many births before and He could remember them and Arjuna could not. (4.1-5)
The difference between a Jivatma and Paramatma is that the Jivatma is limited in the knowledge of his present life, whereas Paramatma is aware of the past present and future lives they are called Jatasmara. This is blessing in disguise for the humans not to have remembrances of past life. If we had the knowledge of past lives it would have unable for us to have a peaceful present life. Jivas birth and death have been decided by their action of past Karma and have no choice of the parentage, birth place and birth date. But Paramatma has the control of His parentage, place and date of His birth.
Krishna tells Arjuna that although He was birthless, imperishable and Supreme yet He incarnates using His Yoga Maya (Manifestation) and in doing so He has control over the Prakriti Gunas in Him, like He needed a bit of Rajo Guna in His avatara of Parasurama. The reason for His manifestation would be to check the growth of Adharma over Dharma and to protect the good and punish the evil. To prove this He has been manifested Himself in the 10 Avataras he has manifested. Has He been manifesting Himself even now? Yes, in this present scenario the main evil in our lives are Avidhya (Ignorance) and Ajnana (lack of Knowledge) which are the demons in us. He manifests Himself as Jnana and destroys Avidhya and Ajnana.
Krishna further tells Arjuna that those who, by eliminating attachment, fear and anger believe in His manifestation attain Him after death and hence has no rebirth. There are numerous instances for this. (4.5-10) Devotion is also a path to attain Him, for this people approach in so many ways and He responds to them in the same manner. Some people worship Demi-Gods for the fruits of their actions and get rewarded very soon in this materialistic world (4.11-12)
Hence Krishna tells Arjuna that the lesser desire of the men of materialistic approach is fulfilled in a quick time by the Demi-Gods. But the higher desire of the supreme knowledge that has to be the ultimate goal is a bit lengthy to be fulfilled.
Then Krishna tells Arjuna that He has created the four varnas as Brahmana, Kshatriya, Vyshya and Sudra according to the prominence of Gunas in them and the natural aptitude they have towards the action they do. Having said that Krishna tells even though He has created them He has no control over their actions. In a way He is a Doer & a N0n-Doer (4.13)
The four varnas that were in the past were not inherited by their birth as we now follow. It was due to the type of Guna (Satva, Rajo and Tamo) we have in us that has been induced into us as the reward of the action in our past lives (Prarabdha Karma) The status of our parentage may decide the varnas but it could not be the criteria for the being. This may be analyzed thus, a person with the parentage of a Brahmin who has anger in him due to the Rajo and Tamo Guna cannot be considered as a Brahmana. And a person who has the parentage of a Sudra but has a helpful nature and is eager to serve the society, falls into the category of a Brahmana. But the perantage of a person does not and should not be considered to classify his varnashrama.
Krishna then tells Arjuna that He is not bound to the action and also has no desire to the fruit of action, a person who knows this is free from the bonds of Karma. Also He advices Arjuna to follow this path that has been discarded to him by his ancestors. (4.14-15)
Krishna tells Arjuna that even the wise are confused over the definition of 1.Action 2. Non-Action and 3. Inaction and He will reveal the mysteries of Karma by knowing which he will be free from all evil. (4.16)
What are these Action (Karma), Non Action (Vikarma) and Inaction (Akarma)?
Karma (Attached Action) is the obligatory duties that are prescribed by our scriptures (Vedas). Some who are doing their duty with the fruit of action in their mind are bound by samsara as he thinks he is the enjoyer as well as doer. Such a person is physically inactive but mentally active.
Vikarma (Non Action) are duties that are prohibited in Vedas and by doing those he will incur sin.
Akarma (Detached Action) Duties that are performed perfectly without the duality of
the result in mind. This can be explained as physically active and mentally steadfast.
To understand this let us first understand what does action mean and what factors are needed to perform an action. An action involves a Doer carrying out an activity. Or in other words, Action is an egocentric act in which the Doer, as an ego is always present. Thus, a doing that involves a Doer thinking himself as a Doer is Action. So as long as one is a Doer, whatever one does will be action. This includes not only the physical deeds but thoughts as well. Thoughts are nothing but deeds on a mental plane.
Inaction is the exact opposite of Action i.e. an Action without a Doer. Or in other words, an egoless Action is Inaction. Inaction is often mistaken as laziness. It is far from that. Inaction is very much an Action but without a doer carrying out the
Action. An egoless action is Inaction.
Between Action and Inaction there is Non-Action, which is a special kind of Action. Inaction is egoless Action; Action is an egoist action and Non-action is actions which are prohibited.
There are three kinds of Karma: Sanchita Karma, Prarabdha Karma, Agami Karma.
Sanchita Karma includes human merits and demerits accumulated in the preceding and in all other previous births. That portion of the Sanchita Karma destined to influence human life in one or the present incarnation is called Prarabdha. The third Agami Karma is the result of the merits and demerits of the present acts. The Prarabdha Karma is a part of the Sanchita Karma, since this also is action done in the past. But the difference between the two is that, whereas the Sanchita Karma is not yet operative, the Prarabdha has already begun to yield fruit. The fruit of all Karmas must be reaped by the individual himself, the character and circumstances of his life being determined by his Prarabdha Karma. The Prarabdha cannot be avoided in any way. The attainment of self-knowledge may enable one to abstain from future fruit-bearing action (Agami Karma) or to avoid the consequences of the accumulated action that as not yet begun to operate (Sanchita Karma); but the Prarabdha, which as begun to bear fruit, must be reaped. The man endowed with self-knowledge may not actually suffer from the result, however, because he is detached from the body and the sense-organs.
A few describe Karma, Vikarma and Akarma as Agami Karma (the actions that we are involved in this present life). The actions which are done without the anticipation of the fruit is let us say “White” The actions which are done with anticipation of fruit to it in this life or the future lives to come, let us say “Black”. But it is now to consider that the reward of the “Black” are to be fulfilled and for this one has to take rebirth. Though the action is for a good cause, but if there is a little bit of selfishness it has to be rewarded. For this one has to take rebirth.
To illustrate this here is an example:
It is prescribed in Scriptures to feed the poor hungry beggar; this is an act of action. In this the hungry beggar is happy for being fed, but we will have the fruit of the action. We may feel pity on him and make us think that the Supreme is the main reason for the poor fellow in this state, but in the truth is that he is himself to be blamed for this situation and this is because of this past life (Prarabdha Karma). Again we must never think of his situation and his past life deeds, since it is none of our concern. Our only thought should be that fellow is to be fed, and that the Supreme is using us to do so. Instead if we expect some thing good to happen in return we will have to take a birth again, which will nullify our effort in trying to get liberation from this cycle of birth and death.
Krishna tells Arjuna that if a person does work without any desire, attachment and with equipoise to the success or failure, pain or pleasure, gain or loss he will be exempted with the three Karmas. In other words the Sanchita, Agami and the Prarabdha of that person will melt away as the mist in the Sun.
Then Krishna gives list of sacrifices that are taken up by the men of action. Some offer the sacrifice that is Brahman to the fire which is itself Brahman, thus he is established in Brahmakarmasamadhi and he himself becomes Brahman. There are others who do puja, japa tapa and Havana. Some do penance and practice Pranayama while others do fasting and chant the holy names of Lord found in scriptures.
Thus giving the list of sacrifices Krishna tells Arjuna that the sacrifice of Knowledge is superior to the materialistic sacrifice. This is so because the Supreme Knowledge of the wisdom will dispel the ignorance and will free one from the delusions. This wisdom will also help a sinner to cross the ocean of life and reduce the karma to ash.
Then Krishna speaks about the importance of wisdom. He says, there is nothing on earth equal in purity to wisdom. He who becomes perfected by yoga finds this himself, in his self (atman) in course of time. This transcendental knowledge is achieved by those who have faith in Supreme, and is sincere in yogic practice and has control over the mind and senses. Having gained this knowledge, one quickly attains su¬preme peace or liberation. (4.38-39)
This chapter ends with Krishna speaking about faith and doubt. The irrational, the faithless, and the disbeliever (atheist) will perish. Krishna says, the possessor of doubt perishes. For the doubting man, neither is this world of ours, nor is the world beyond, no nor even happiness. Work does not bind a person who has renounced the fruits of work ¾ through Karma Yoga and has the confusion with regard to body and Spirit is completely de¬stroyed by the Self-knowledge (4.40-41)
Krishna asks Arjuna to cut the ignorance-born out of confusion with regard to body and Spirit by the sword of Self-knowledge, and get ready for the war. (4.42)
The Way of Knowledge: The tradition of jnana (knowledge) -yoga
The Blessed Lord said:
1. I taught this Karma-yoga, the eternal science of right action, to King Vivasvan (Surya). Vivasvan taught it to Manu. Manu taught it to Ikshvaku.
2. Thus handed down in succession the saintly Kings knew this science of proper action (Karma-yoga). After a long time this science was lost from this earth, 0 Oppressor of the foe (Arjuna).
3. Today I have described the same ancient science to you, because you are my sincere devotee and friend. This science is a supreme secret indeed.
Arjuna said:
4. You were born later, but Vivasvan was born in ancient time. How am I to understand that You taught this science in the beginning of the creation?
The theory of avatars
The Blessed Lord said:
5. Both you and I have taken many births. I remember them all, 0 Scourge of the foe (Arjuna), but you do not remember.
6. Though I am eternal, immutable, and the Lord of all beings, yet I manifest Myself by controlling the material Nature using My own divine potential energy (Maya).
7. Whenever there is a decline of Dharma (Righteousness) and a predominance of Adharma (Unrighteousness), 0 Bharata (Arjuna), then I manifest Myself.
8. I appear from time to time for protecting the good, for destroying the wicked, and for establishing world order (Dharma).
9. Those who truly understands My transcendental appearance, and activities of creation, maintenance, and dissolution attains My Supreme Abode and is not born again after leaving this body, 0 Arjuna.
10. Many have become free from attachment, fear, anger, and attained salvation by taking refuge in Me, by becoming fully absorbed in My thoughts, and by getting purified by the fire of Self-knowledge.
11. With whatever motive people worship Me, 0 Partha (Arjuna), I fulfill their desires accordingly. People worship Me with different motives.
12. Those who long for success in their work here on the earth worship the celestial controllers, the demigods. Success in work comes quickly in this human world.
The desireless nature of God's work
13. I created the four divisions* of human society based on aptitude and function. Though I am the author of this system of the division of labor, one should know that I do nothing directly and I am eternal.
Action without attachment does not lead to bondage
14. Works do not bind Me, because I have no desire for the fruits of work. The one who fully understands and practices this truth is also not bound by Karma.
15. The ancient seekers of salvation also performed their duties with this understanding. Therefore, you should do your duty as the ancients did.
Action and Inaction
16. Even the wise are confused about what is action and what is inaction. Therefore, I shall clearly explain what action is, knowing that one shall be liberated from the evil of birth and death.
17. The true nature of action is very difficult to understand. Therefore, one should know the nature of attached action, the nature of detached ac¬tion, and also the nature of forbidden action.
18. One who sees inaction in action and action in inaction is a wise person. Such a person is a yogi and has accomplished everything.
19. One whose desires have become selfless by being roasted in the fire of Self-knowledge is called a sage by the wise.
20. One who has abandoned selfish attachment to the fruits of work and remains ever content and dependent on no one but God, such a person ¾ though engaged in activity ¾ does nothing at all and incurs no Karmic reaction.
21. One who is free from desires, whose mind and intellect are under control, and who has renounced all pro¬prietorship, does not incur sin ¾ the Karmic reaction ¾ by doing bodily action.
22. A Karma Yogi ¾ who is content with whatever gain comes naturally by His will, who is unaffected by pairs of opposites, and free from envy, tranquil in success and failure ¾ is not bound by Karma.
Sacrifice and its symbolic value
23. All Karmic bonds of a Karma Yogi ¾ who is free from attachment, whose mind is fixed in Self-knowl¬edge, and who does work as a service to the Lord ¾ dissolves** away.
24. The divine Spirit has become everything. The Divinity (Brahman, Self, Spirit) shall be real¬ized by one who considers everything as a manifestation (or an act) of Divine.
25. Some yogis offer sacrifices to the demi-gods, while others offer sacrifice by the sacrifice itself into the fire of the Supreme.
26. Some offer hearing and the other senses into the fires of restraint; others offer sound and the other objects of sense into the fires of sense.
27. Some again offer all the works of their senses and the works of the vital force into the fire of the yoga of self-control, kindled by knowledge.
28. Some likewise offer as sacrifice their material possessions, or their austerities, or their spiritual exercises, while others of subdued minds and severe vows offer their learning and knowledge.
29. Others again who are devoted to breath control, having restrained the paths of prana (the incoming breath) and apana (the outgoing breath), pour as sacrifice prana into apana and apana into prana. While others, restricting their food, pours as sacrifice their life breaths into life breaths***.
30. All these are knower of sacrifice [know what sacrifice is] and by sacrifice have their sins destroyed. Those who perform selfless service obtain the nectar of Self-knowledge as a result of their sacrifice and attain the Supreme Being.
31. 0 Best of the Kurus (Arjuna), if this world is not a happy place for the non-sacrificer, how can the other world be?
32. Many types of spiritual disciplines are described in the Vedas. Know that all of them are the action of body, mind, and senses prompted by the forces of Nature. Understanding this, one shall attain Nirvana or salvation.
Wisdom and work
33. The acquisition and propagation of Self-knowledge are superior to any material gain or gift because purification of mind and intellect eventually leads to the dawn of transcendental knowledge and Self-realization ¾ the sole purpose of any spiritual practice. 0 scourge of the foe (Arjuna).
34. Acquire this transcendental knowledge from a Self-realized master by humble
reverence, by sin¬cere inquiry, and by service. The empowered ones, who have realized the Truth, will teach you.
In praise of wisdom
35. After knowing the transcendental science, 0 Pandava (Arjuna), you shall not again become deluded like this. With this knowledge you shall see the entire creation within your own higher Self, and thus within Me.
36. Even if one is the most sinful of all sinners, one shall cross over the river of sin by the raft of Self-knowledge.
37. The fire of Self-knowledge reduces all bonds of Karma to ashes, O Arjuna, like the blazing fire reduces wood to ashes.
38. Truly, there is no purifier in this world like the true knowledge of the Supreme. One discovers this knowledge within, naturally, in course of time when one's mind is cleansed of selfishness by Karma Yoga.
Faith is necessary for wisdom
39. One who has faith in Supreme, is sincere in yogic practice and has control over the mind and senses, gains this transcendental knowledge. Having gained this knowledge, one quickly attains su¬preme peace or liberation.
40. The irrational, the faithless, and the disbeliever (atheist) perish. There is neither this world nor the world beyond nor happi¬ness for a disbeliever.
41. Work does not bind a person who has renounced work ¾ by renouncing the fruits of work ¾ through Karma Yoga and whose confusion with regard to body and Spirit is completely de¬stroyed by the Self-knowledge, 0 winner of wealth (Arjuna).
42. Therefore, cut the ignorance-born confusion with regard to body and Spirit by the sword of Self-knowledge, resort to Karma Yoga, and get up for the war, 0 Bharata (Arjuna).
In the Upanisad of the Bhagavad-gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the fourth chapter, entitled “The Yoga of [Divine] Knowledge.”
* The fourfold order is the caste system. The emphasis is on guna (aptitude) and karma (function), and not jati (birth). The varna, or the order to which we belong, is independent of sex, birth, and breeding.
** That is, his action does not bind him to cosmic existence.
*** That is, some practice control of breath.
The difference between a Jivatma and Paramatma is that the Jivatma is limited in the knowledge of his present life, whereas Paramatma is aware of the past present and future lives they are called Jatasmara. This is blessing in disguise for the humans not to have remembrances of past life. If we had the knowledge of past lives it would have unable for us to have a peaceful present life. Jivas birth and death have been decided by their action of past Karma and have no choice of the parentage, birth place and birth date. But Paramatma has the control of His parentage, place and date of His birth.
Krishna tells Arjuna that although He was birthless, imperishable and Supreme yet He incarnates using His Yoga Maya (Manifestation) and in doing so He has control over the Prakriti Gunas in Him, like He needed a bit of Rajo Guna in His avatara of Parasurama. The reason for His manifestation would be to check the growth of Adharma over Dharma and to protect the good and punish the evil. To prove this He has been manifested Himself in the 10 Avataras he has manifested. Has He been manifesting Himself even now? Yes, in this present scenario the main evil in our lives are Avidhya (Ignorance) and Ajnana (lack of Knowledge) which are the demons in us. He manifests Himself as Jnana and destroys Avidhya and Ajnana.
Krishna further tells Arjuna that those who, by eliminating attachment, fear and anger believe in His manifestation attain Him after death and hence has no rebirth. There are numerous instances for this. (4.5-10) Devotion is also a path to attain Him, for this people approach in so many ways and He responds to them in the same manner. Some people worship Demi-Gods for the fruits of their actions and get rewarded very soon in this materialistic world (4.11-12)
Hence Krishna tells Arjuna that the lesser desire of the men of materialistic approach is fulfilled in a quick time by the Demi-Gods. But the higher desire of the supreme knowledge that has to be the ultimate goal is a bit lengthy to be fulfilled.
Then Krishna tells Arjuna that He has created the four varnas as Brahmana, Kshatriya, Vyshya and Sudra according to the prominence of Gunas in them and the natural aptitude they have towards the action they do. Having said that Krishna tells even though He has created them He has no control over their actions. In a way He is a Doer & a N0n-Doer (4.13)
The four varnas that were in the past were not inherited by their birth as we now follow. It was due to the type of Guna (Satva, Rajo and Tamo) we have in us that has been induced into us as the reward of the action in our past lives (Prarabdha Karma) The status of our parentage may decide the varnas but it could not be the criteria for the being. This may be analyzed thus, a person with the parentage of a Brahmin who has anger in him due to the Rajo and Tamo Guna cannot be considered as a Brahmana. And a person who has the parentage of a Sudra but has a helpful nature and is eager to serve the society, falls into the category of a Brahmana. But the perantage of a person does not and should not be considered to classify his varnashrama.
Krishna then tells Arjuna that He is not bound to the action and also has no desire to the fruit of action, a person who knows this is free from the bonds of Karma. Also He advices Arjuna to follow this path that has been discarded to him by his ancestors. (4.14-15)
Krishna tells Arjuna that even the wise are confused over the definition of 1.Action 2. Non-Action and 3. Inaction and He will reveal the mysteries of Karma by knowing which he will be free from all evil. (4.16)
What are these Action (Karma), Non Action (Vikarma) and Inaction (Akarma)?
Karma (Attached Action) is the obligatory duties that are prescribed by our scriptures (Vedas). Some who are doing their duty with the fruit of action in their mind are bound by samsara as he thinks he is the enjoyer as well as doer. Such a person is physically inactive but mentally active.
Vikarma (Non Action) are duties that are prohibited in Vedas and by doing those he will incur sin.
Akarma (Detached Action) Duties that are performed perfectly without the duality of
the result in mind. This can be explained as physically active and mentally steadfast.
To understand this let us first understand what does action mean and what factors are needed to perform an action. An action involves a Doer carrying out an activity. Or in other words, Action is an egocentric act in which the Doer, as an ego is always present. Thus, a doing that involves a Doer thinking himself as a Doer is Action. So as long as one is a Doer, whatever one does will be action. This includes not only the physical deeds but thoughts as well. Thoughts are nothing but deeds on a mental plane.
Inaction is the exact opposite of Action i.e. an Action without a Doer. Or in other words, an egoless Action is Inaction. Inaction is often mistaken as laziness. It is far from that. Inaction is very much an Action but without a doer carrying out the
Action. An egoless action is Inaction.
Between Action and Inaction there is Non-Action, which is a special kind of Action. Inaction is egoless Action; Action is an egoist action and Non-action is actions which are prohibited.
There are three kinds of Karma: Sanchita Karma, Prarabdha Karma, Agami Karma.
Sanchita Karma includes human merits and demerits accumulated in the preceding and in all other previous births. That portion of the Sanchita Karma destined to influence human life in one or the present incarnation is called Prarabdha. The third Agami Karma is the result of the merits and demerits of the present acts. The Prarabdha Karma is a part of the Sanchita Karma, since this also is action done in the past. But the difference between the two is that, whereas the Sanchita Karma is not yet operative, the Prarabdha has already begun to yield fruit. The fruit of all Karmas must be reaped by the individual himself, the character and circumstances of his life being determined by his Prarabdha Karma. The Prarabdha cannot be avoided in any way. The attainment of self-knowledge may enable one to abstain from future fruit-bearing action (Agami Karma) or to avoid the consequences of the accumulated action that as not yet begun to operate (Sanchita Karma); but the Prarabdha, which as begun to bear fruit, must be reaped. The man endowed with self-knowledge may not actually suffer from the result, however, because he is detached from the body and the sense-organs.
A few describe Karma, Vikarma and Akarma as Agami Karma (the actions that we are involved in this present life). The actions which are done without the anticipation of the fruit is let us say “White” The actions which are done with anticipation of fruit to it in this life or the future lives to come, let us say “Black”. But it is now to consider that the reward of the “Black” are to be fulfilled and for this one has to take rebirth. Though the action is for a good cause, but if there is a little bit of selfishness it has to be rewarded. For this one has to take rebirth.
To illustrate this here is an example:
It is prescribed in Scriptures to feed the poor hungry beggar; this is an act of action. In this the hungry beggar is happy for being fed, but we will have the fruit of the action. We may feel pity on him and make us think that the Supreme is the main reason for the poor fellow in this state, but in the truth is that he is himself to be blamed for this situation and this is because of this past life (Prarabdha Karma). Again we must never think of his situation and his past life deeds, since it is none of our concern. Our only thought should be that fellow is to be fed, and that the Supreme is using us to do so. Instead if we expect some thing good to happen in return we will have to take a birth again, which will nullify our effort in trying to get liberation from this cycle of birth and death.
Krishna tells Arjuna that if a person does work without any desire, attachment and with equipoise to the success or failure, pain or pleasure, gain or loss he will be exempted with the three Karmas. In other words the Sanchita, Agami and the Prarabdha of that person will melt away as the mist in the Sun.
Then Krishna gives list of sacrifices that are taken up by the men of action. Some offer the sacrifice that is Brahman to the fire which is itself Brahman, thus he is established in Brahmakarmasamadhi and he himself becomes Brahman. There are others who do puja, japa tapa and Havana. Some do penance and practice Pranayama while others do fasting and chant the holy names of Lord found in scriptures.
Thus giving the list of sacrifices Krishna tells Arjuna that the sacrifice of Knowledge is superior to the materialistic sacrifice. This is so because the Supreme Knowledge of the wisdom will dispel the ignorance and will free one from the delusions. This wisdom will also help a sinner to cross the ocean of life and reduce the karma to ash.
Then Krishna speaks about the importance of wisdom. He says, there is nothing on earth equal in purity to wisdom. He who becomes perfected by yoga finds this himself, in his self (atman) in course of time. This transcendental knowledge is achieved by those who have faith in Supreme, and is sincere in yogic practice and has control over the mind and senses. Having gained this knowledge, one quickly attains su¬preme peace or liberation. (4.38-39)
This chapter ends with Krishna speaking about faith and doubt. The irrational, the faithless, and the disbeliever (atheist) will perish. Krishna says, the possessor of doubt perishes. For the doubting man, neither is this world of ours, nor is the world beyond, no nor even happiness. Work does not bind a person who has renounced the fruits of work ¾ through Karma Yoga and has the confusion with regard to body and Spirit is completely de¬stroyed by the Self-knowledge (4.40-41)
Krishna asks Arjuna to cut the ignorance-born out of confusion with regard to body and Spirit by the sword of Self-knowledge, and get ready for the war. (4.42)
The Way of Knowledge: The tradition of jnana (knowledge) -yoga
The Blessed Lord said:
1. I taught this Karma-yoga, the eternal science of right action, to King Vivasvan (Surya). Vivasvan taught it to Manu. Manu taught it to Ikshvaku.
2. Thus handed down in succession the saintly Kings knew this science of proper action (Karma-yoga). After a long time this science was lost from this earth, 0 Oppressor of the foe (Arjuna).
3. Today I have described the same ancient science to you, because you are my sincere devotee and friend. This science is a supreme secret indeed.
Arjuna said:
4. You were born later, but Vivasvan was born in ancient time. How am I to understand that You taught this science in the beginning of the creation?
The theory of avatars
The Blessed Lord said:
5. Both you and I have taken many births. I remember them all, 0 Scourge of the foe (Arjuna), but you do not remember.
6. Though I am eternal, immutable, and the Lord of all beings, yet I manifest Myself by controlling the material Nature using My own divine potential energy (Maya).
7. Whenever there is a decline of Dharma (Righteousness) and a predominance of Adharma (Unrighteousness), 0 Bharata (Arjuna), then I manifest Myself.
8. I appear from time to time for protecting the good, for destroying the wicked, and for establishing world order (Dharma).
9. Those who truly understands My transcendental appearance, and activities of creation, maintenance, and dissolution attains My Supreme Abode and is not born again after leaving this body, 0 Arjuna.
10. Many have become free from attachment, fear, anger, and attained salvation by taking refuge in Me, by becoming fully absorbed in My thoughts, and by getting purified by the fire of Self-knowledge.
11. With whatever motive people worship Me, 0 Partha (Arjuna), I fulfill their desires accordingly. People worship Me with different motives.
12. Those who long for success in their work here on the earth worship the celestial controllers, the demigods. Success in work comes quickly in this human world.
The desireless nature of God's work
13. I created the four divisions* of human society based on aptitude and function. Though I am the author of this system of the division of labor, one should know that I do nothing directly and I am eternal.
Action without attachment does not lead to bondage
14. Works do not bind Me, because I have no desire for the fruits of work. The one who fully understands and practices this truth is also not bound by Karma.
15. The ancient seekers of salvation also performed their duties with this understanding. Therefore, you should do your duty as the ancients did.
Action and Inaction
16. Even the wise are confused about what is action and what is inaction. Therefore, I shall clearly explain what action is, knowing that one shall be liberated from the evil of birth and death.
17. The true nature of action is very difficult to understand. Therefore, one should know the nature of attached action, the nature of detached ac¬tion, and also the nature of forbidden action.
18. One who sees inaction in action and action in inaction is a wise person. Such a person is a yogi and has accomplished everything.
19. One whose desires have become selfless by being roasted in the fire of Self-knowledge is called a sage by the wise.
20. One who has abandoned selfish attachment to the fruits of work and remains ever content and dependent on no one but God, such a person ¾ though engaged in activity ¾ does nothing at all and incurs no Karmic reaction.
21. One who is free from desires, whose mind and intellect are under control, and who has renounced all pro¬prietorship, does not incur sin ¾ the Karmic reaction ¾ by doing bodily action.
22. A Karma Yogi ¾ who is content with whatever gain comes naturally by His will, who is unaffected by pairs of opposites, and free from envy, tranquil in success and failure ¾ is not bound by Karma.
Sacrifice and its symbolic value
23. All Karmic bonds of a Karma Yogi ¾ who is free from attachment, whose mind is fixed in Self-knowl¬edge, and who does work as a service to the Lord ¾ dissolves** away.
24. The divine Spirit has become everything. The Divinity (Brahman, Self, Spirit) shall be real¬ized by one who considers everything as a manifestation (or an act) of Divine.
25. Some yogis offer sacrifices to the demi-gods, while others offer sacrifice by the sacrifice itself into the fire of the Supreme.
26. Some offer hearing and the other senses into the fires of restraint; others offer sound and the other objects of sense into the fires of sense.
27. Some again offer all the works of their senses and the works of the vital force into the fire of the yoga of self-control, kindled by knowledge.
28. Some likewise offer as sacrifice their material possessions, or their austerities, or their spiritual exercises, while others of subdued minds and severe vows offer their learning and knowledge.
29. Others again who are devoted to breath control, having restrained the paths of prana (the incoming breath) and apana (the outgoing breath), pour as sacrifice prana into apana and apana into prana. While others, restricting their food, pours as sacrifice their life breaths into life breaths***.
30. All these are knower of sacrifice [know what sacrifice is] and by sacrifice have their sins destroyed. Those who perform selfless service obtain the nectar of Self-knowledge as a result of their sacrifice and attain the Supreme Being.
31. 0 Best of the Kurus (Arjuna), if this world is not a happy place for the non-sacrificer, how can the other world be?
32. Many types of spiritual disciplines are described in the Vedas. Know that all of them are the action of body, mind, and senses prompted by the forces of Nature. Understanding this, one shall attain Nirvana or salvation.
Wisdom and work
33. The acquisition and propagation of Self-knowledge are superior to any material gain or gift because purification of mind and intellect eventually leads to the dawn of transcendental knowledge and Self-realization ¾ the sole purpose of any spiritual practice. 0 scourge of the foe (Arjuna).
34. Acquire this transcendental knowledge from a Self-realized master by humble
reverence, by sin¬cere inquiry, and by service. The empowered ones, who have realized the Truth, will teach you.
In praise of wisdom
35. After knowing the transcendental science, 0 Pandava (Arjuna), you shall not again become deluded like this. With this knowledge you shall see the entire creation within your own higher Self, and thus within Me.
36. Even if one is the most sinful of all sinners, one shall cross over the river of sin by the raft of Self-knowledge.
37. The fire of Self-knowledge reduces all bonds of Karma to ashes, O Arjuna, like the blazing fire reduces wood to ashes.
38. Truly, there is no purifier in this world like the true knowledge of the Supreme. One discovers this knowledge within, naturally, in course of time when one's mind is cleansed of selfishness by Karma Yoga.
Faith is necessary for wisdom
39. One who has faith in Supreme, is sincere in yogic practice and has control over the mind and senses, gains this transcendental knowledge. Having gained this knowledge, one quickly attains su¬preme peace or liberation.
40. The irrational, the faithless, and the disbeliever (atheist) perish. There is neither this world nor the world beyond nor happi¬ness for a disbeliever.
41. Work does not bind a person who has renounced work ¾ by renouncing the fruits of work ¾ through Karma Yoga and whose confusion with regard to body and Spirit is completely de¬stroyed by the Self-knowledge, 0 winner of wealth (Arjuna).
42. Therefore, cut the ignorance-born confusion with regard to body and Spirit by the sword of Self-knowledge, resort to Karma Yoga, and get up for the war, 0 Bharata (Arjuna).
In the Upanisad of the Bhagavad-gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the fourth chapter, entitled “The Yoga of [Divine] Knowledge.”
* The fourfold order is the caste system. The emphasis is on guna (aptitude) and karma (function), and not jati (birth). The varna, or the order to which we belong, is independent of sex, birth, and breeding.
** That is, his action does not bind him to cosmic existence.
*** That is, some practice control of breath.
Friday, April 16, 2010
Karma Yoga “The Yoga of Action / Work”.
In the preceding chapter, Sri Krishna expressed his deep appreciation for the path of knowledge, but at the same time, told Arjuna of the great necessity of action. This throws Arjuna into a sea of confusion. His mind was overcast with heavy clouds, and he pined for true enlightenment. And so he asked Sri Krishna, if you consider knowledge superior to action, why urge me to do this dreadful action? (3.1)
“Seva” or “KarmaYoga” means sacrifice, selfless service, unselfish work, meritorious deeds, giving away something to others. Some people often get confused like Arjuna and think that leading a life devoted to scriptural study, contemplation, and acquiring transcendental knowledge may be better for spiritual progress than doing one’s worldly duty.
Krishna explains Arjuna of two fold ways of life. They are:
1. Practiced by Jnanis, Sankhyas Or highly intellectuals.
2. Practiced by the Karma Yogi Or men of action.
The Jnani who is highly intellectual analyses that his body is formed by Prakriti with 24 aspects like : Mahat: the great principle (1) Buddhi: the discriminating, reasoning and causative intelligence (2) Ahamkara: the ego-principle (3) Manas: the mind or the sixth sense (4) Panchendriyas: the five sense organs (9) Panchakarmendriyas: the five organs of action (14) Five Tanmantras: the five subtle elements (19) Five Mahabhutas: the five gross elements (earth, water, air, fire and ether)(24). Knowing that the body is a constitute of the 24 aspects the Jnani declare Supreme as beyond these. They identify themselves with the Supreme and realize they are only an instrument in the hands of the divine for His use. Hence when they do work they think they are Non-Doers. As they think themselves as Non-Doers they don’t consider that they deserve the outcome of the action, hence they become Non-Enjoyers. Detaching themselves away from the body they root out ego and proceed from Non-Doer to Non-Enjoyer. Whereas a Karma Yogi is not intellectual enough he should reverse the process and he should start with Nishkama Karma (Non-Enjoyer) and end up becoming Non-Doer.
A Jnani withdraws himself from the world and its activities and realizes the Supreme in the chamber of his own heart where as a Karma Yogi tries to understand the Supreme as the greatest of the great in the universe at large which he considers the manifestation of the Supreme by his selfless service.
Then Krishna says just by renouncing the action itself is not wise because by renouncing action it becomes Inaction which is Tamasic. No creature can ever be idle even for a minute and also the body cannot be maintained properly if one sits idle. It is the nature of modes (prakriti) that the three Gunas impel us to work. A fool merely renounces the sense of organs while the same persist in his mind.
The three Gunas in us directs us to do work in the respective ways:
1. Those who work in a systematic way even though enthusiastic outward with a bit of disinterest ness within. They are Satvik.
2. Those who work with restlessness and are passionate towards the end result. They are Rajasik.
3. Those who put off work with lethargy and are unmindful of the importance of the work. They are Tamasik.
Work done for the sake of their upliftment will bind them to samsaras so duty has to be done for the welfare of the society this is what Krishna tells Arjuna. (3.3-5)
One’s growth comes from working selflessly rather than giving up work and practicing sense-control before one is naturally ready for it. Bringing the mind under control is difficult, and spiritual life becomes a mockery without mastery over the senses. Desires may become dormant and rise again to give trouble, just as a sleeping person wakes up in due course of time. The four goals of human life (Purusharthas)— doing one's duty (Dharma), earning wealth (Artha), material and sensual enjoyment (Kama), and attaining salvation (Moksha) — were designed in the Vedic tradition for gradual and systematic growth of the individual and the progress of society.
Success in spiritual life does not come from prematurely wearing saffron clothes just to maintain an Ashram or livelihood without first conquering the six enemies ¾ lust (Kama), anger (Krodha), greed (Lobha), pride (Madha), attachment (Moha), and envy (Matsarya). It is said that such pretenders do a great disservice to God, society, and themselves and become unfit of happiness in this world and the next. A pretending monk is considered sinful and a destroyer of the ascetic order of life. (3.6)
Krishna gives the example of the creator (Prajapati) who created human beings with selfless service. Krishna tells that after creating, the creator told the humans that their prosperity lies in serving each other. This sacrificial service shall ful¬fill all their desires and by nourishing the celestial controllers (Demi-Gods) with selfless service they would get nourished. Thus nourishing one another, they shall attain the Supreme goal. The celestial controllers, being nourished and pleased by selfless service, will give the humans all the deserved objects.
It is not necessary to worship the celestial controllers for the deserved object; they would confer them to us if we unselfishly serve our fellow being. It is a proper channel for us to receive the deserved object from the celestial controller, instead taking bribe for the work done and using the so earned money to please the celestial controllers is absolute foolishness. Krishna tells the one who enjoys the gift from celestial controllers without sharing with others is a thief.
For the sustenance of human beings food (grains) is necessary, for the food (grains) to generate, rain is must, for the rain to come down clouds have to accumulate, clouds accumulate due to sacrifices. Sacrifice is the out come of obligatory duties. These obligatory duties get the origin from Vedas. The Vedas have been proclaimed by the Supreme (Brahman). Hence, all-prevailing Brahman is the center of all sacrifices. He who doesn’t approve this wheel that is set in motion since long ago, is evil in satisfying his senses and live in vain. (3.14-16)
Krishna says, A Jnani is contented with the Self and who is satisfied by his own Self has no work to do, since he is not interested to gain anything out of action nor he is dependent on his fellow beings for any of his interest. Therefore performing work without attachment is the highest. (3.17-19)
The Vedas say the obligatory duties are for settling our accounts. Once we pay off our debt, noting is obligatory. In this view Krishna sites the example of Janaka to Arjuna. (Janaka was the king of Mithila and the father of Sita, the wife of Rama.) Krishna disclosed to Arjuna the secret of Janaka's attainment to self-realization and salvation. Janaka acted with detachment. He acted for the sake of humanity. Indeed, this is the path of the noble.
Krishna wanted Arjuna to tread this path, so that the world would follow him. Whatever a great man does, the same is done by others as well. Whatever standard he sets, the world follows. In order to further convince Arjuna, Krishna gave the example of Himself: Nothing have I to do in the three worlds, nor is there anything worth attaining, unattained by me; yet do I perpetually work, I ever have my existence in action. If I do not work, the worlds will perish. (3.18-24)
Krishna tells Arjuna that the ignorant work with attachment to the fruits of work for themselves and the wise work without attachment for the welfare of the world. But the wise should not criticize and unsettle the minds of the ignorant who are attached to the fruits of work, but should be an inspiration to them by performing all works efficiently without selfish attachment. (3.25-26)
Now Krishna advices Arjuna to be a Non-Doer, in the last chapter He told Arjuna to be a Non-Enjoyer by renouncing the fruit of the work done. But the most superior to just renouncing the fruit, is thinking that he is a Non-Doer. What is the meaning of Non-Doer? According to Krishna, the force of Nature does all work. But due to delusion of ignorance we people assume to be the doer. (See also 5.09, 13.29, and 14.19) (3.27). Also by thing that the work is been done by us it only up rises the ego in us. The one who knows the truth about the role of the forces of Nature in getting work done does not become attached to the work. Such a person knows that it is the forces of Nature that get their work done by using our organs as their instruments. (3.28).
We have a potter and the mud pot. The pot is made from the material mud. So mud is the cause (Karana) and pot is the effect (Karya). Now, mud by itself cannot change into a pot. The potter has to change the mud into a pot. So, in the making of the pot, the potter is also the cause, like the mud. The potter is called the instrumental cause (Nimitta Karana) so also the wheel. Thus, for a mud pot, the mud is the material cause, the potter and wheel is the instrumental cause. For another example. Take the case of a weaver. The weaver weaves a cloth out of the raw material cotton. In this case, the cloth is the produced effect. For the cloth, the cotton is the material cause and the weaver along with the weaving machine is the instrumental cause. Thus we are all like the potter and weavers instrumental cause. By understanding this we would not boost about our deeds and the ego is lost, but those who are deluded by the illusive power (Maya) of Nature become attached to the works done by the forces of Nature. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (3.29) Thus to be a Non-Doer it is necessary to be a Non-Enjoyer first.
Krishna wanted Arjuna to be freed from the captivity of ignorance. The only way Arjuna could do it is to act without attachment. Krishna revealed to Arjuna: Dedicate all action to Me, with your mind fixed on Me, the Self in all. Those men, too, who, full of faith and free from cavil, constantly follow this teaching of Mine are released from the bondage of works. (3.30-31)
Krishna tells Arjuna, if all the work is done by the modes of nature (Three Gunas) and if the person is not involved in the work, and then is there any sense in restrain of the Senses? For this Krishna tells even though the mode of nature (Three Gunas) is involved in the work we do, the Attachment (Raga) and Aversion (Dwesha) lies in the object we see. These two are the enemies which come in the way of our ENLIGHTENMENT. (3.33-34). It is much better to do our own duty imperfectly that to do others duty perfectly.
Hearing to all this Arjuna asks Krishna what impels a person to commit sin forcefully much against his will. To this Krishna tells, Desire (Kama) and Anger (Krodha) which are born out of Rajasik Guna are the enemies that eat our Atma. They cover our wisdom just like smoke covers fire, dust the mirror and womb the embryo. They have their presence in the sense, mind and intelligence. By covering our wisdom they delude our Soul, hence Arjuna, control them from the beginning. They are sinful destroyers of our wisdom (Viveka) and discrimination (Viragya) (3.37-41).
The Self (Atma) is greater than intelligence (Buddhi) which is greater than mind (Manas). The Mind is greater than Senses (Indriyas) which are greater than the materialistic objects (Jada Vastu). Krishna tells Arjuna, to know the one beyond the intelligence that is the SELF. By knowing it, the greatest enemy the Desire (Kama) is killed. Once the desire is killed the Anger (Krodha) vanishes. (3.42-43)
Desire is unquenchable. Once desire is born, it knows not how to die. Desire unfulfilled gives birth to anger. Anger is the mad elephant in man. Desire satisfied, life grows into a bed of thorns. Desire conquered, life grows into a bed of roses. Desire transformed into aspiration, life flies into the highest liberation, life dines with the supreme salvation.
Karma-Yoga or the Method of Work
Why then work at all?
Arjuna said:
1. If You consider the path of transcendental knowledge to be more excellent than the path of action, 0 Janardana (Krsna), why then do You urge me to do this savage deed, 0 Kesava (Krsna)?
2. With an apparently confused utterance You seem to bewilder my intelligence. Tell me, then, decisively the one thing by which I can attain to the highest good.
Life is work; unconcern for results is needful
The Blessed Lord said:
3. 0 Blameless one, in this world a twofold way of life has been taught of by Me, the path of knowledge for men of contemplation and that of unselfish work for men of action.
4. Not by merely abstaining from work does a man attain freedom from action; nor by mere renunciation does he attain to his perfection.
5. For no one can remain even for a moment without doing work; every one is made to act helplessly by the impulses born of nature.
6. Anyone who restrains the senses but mentally thinks of sense pleasures is called a pretender.
7. But he who controls the senses by the mind, 0 Arjuna, and without attachment engages the organs of action in the path of work, he is superior.
The importance of sacrifice
8. Do your allotted work, for action is better than inaction; even the maintenance of thy physical life cannot be affected without action.
9. Seva or work done as and for a sacrifice* this world is not bondage to work. Therefore, 0 son of Kunti (Arjuna), do the work as a sacrifice, becoming free from all attachment.
10. In the beginning the creator (Prajapati) created human beings together with selfless service (Seva, Yajna, sacrifice) and said: By serving each other you shall prosper and the sacrificial service shall ful¬fill all your desires.
11. Nourish the celestial controllers with selfless service, and they will nourish you. Thus nourishing one another, you shall attain the Supreme goal.
12. The celestial controllers, being nourished and pleased by selfless service, will give you all desired objects. One who enjoys the gift of celestial controllers without sharing with others is, indeed, a thief.
13. The righteous who eat what is left from the sacrifice are released from all sins, but those wicked people who prepare food for their own sake-verily they eat their sin.
14. From food creatures come into being; from rain is the birth of food; from sacrifice rain comes into being, and sacrifice is born of work.
15. Know the origin of karma [of the nature of sacrifices] to be in Brahman [the Veda], and the Brahman springs from the Imperishable. Therefore the Brahman, which comprehends all, ever centers round the sacrifice.
16. He who does not, in this world, turn the wheel thus set in motion, is evil in his nature, sensual in his delight, and he, 0 Partha (Arjuna), lives in vain.
Be satisfied in the Self
17. But the man whose delight is in the Self alone, who is content with the Self, who is satisfied with the Self-for him there exists no work that needs to be done.
18. Similarly, in this world he has no interest whatever to gain by the actions that he has done and none to be gained by the actions that he has not done. He does not depend on all these beings for any interest of his.
19. Therefore, without attachment, perform always the work that has to be done, for man attains to the highest by doing work without attachment.
Set an example to others
20. It was even by works that Janaka** and others attained to perfection. You should do work also with a view to the maintenance of the world***.
21. Whatsoever a great man does, the same is done by others as well. Whatever standard he sets, the world follows.
22. There is not for me, 0 Partha (Arjuna), any work in the three worlds which has to be done or anything to be obtained which has not been obtained; yet I am engaged in work.
23. For, if ever I did not engage in work unwearied, 0 Partha (Arjuna), men would in every way follow my path.
24. If I should cease to work, these worlds would fall in ruin, and I should be the creator of disordered life and destroy these people.
25. As the unlearned act from attachment to their work, so should the learned also act, 0 Bharata (Arjuna), but without any attachment, with the desire to maintain the world-order.
26. Let him not unsettle the minds of the ignorant who are attached to action. The enlightened man doing all works in a spirit of yoga should set others to act (as well).
The Self is non-doer
27. While all kinds of work are done by the modes of nature (gunas), he whose soul is bewildered by the self-sense thinks, I am the doer.
28. But he who knows the true character of the distinction of the soul from the modes of nature and their works, 0 Mighty-armed (Arjuna), understanding that it is the modes which are acting on the modes themselves, does not get attached.
29. Those who are misled by the modes of nature get attached to the works produced by them. But let no one who knows the whole unsettle the minds of the ignorant who know only a part.
30. Resigning all the works to Me, with the consciousness fixed in the Self, being free from desire and egoism, fight, delivered from the fever.
31. Those men, too, who, full of faith and free from cavil, constantly follow this teaching of Mine are released from the bondage of works.
32. But those who slight My teaching and do not follow it, know them to be blind to all wisdom, lost and senseless.
Nature and duty
33. Even the man of knowledge acts in accordance with his own nature. Beings follow their nature. What, then, is the value of sense restraint?
34. For every sense-attachment and [every] aversion are fixed in regard to the objects of that sense. Let no one come under their sway, for they are his two enemies.
35. Better is one's own law though imperfectly carried out than the law of another carried out perfectly. Better is death in the fulfilment of one's own law, for to follow another's law is perilous.
The enemy is desire and anger
Arjuna said:
36. But by what is a man impelled to commit sin, as if by force, even against his will, 0 Varsneya (Krsna)?
The Blessed Lord said:
37. This is Desire, this is Anger, born of the mode of passion, all devouring and most sinful. Know this to be the enemy here.
38. As fire is covered by smoke, as a mirror by dust, as an embryo is enveloped by the womb, so is this covered by that [passion].
39. Enveloped is wisdom, 0 Son of Kunti (Arjuna), by this insatiable fire of desire, which is the constant foe of the wise.
40. The senses, the mind, and the intelligence are said to be its seat. Veiling wisdom by these, it deludes the embodied soul.
41. Therefore, 0 Best of Bharatas (Arjuna), control thy senses from the beginning and slay this sinful destroyer of wisdom and discrimination.
42. The senses, they say, are great; greater than the senses is the mind; greater than the mind is the intelligence; but greater than the intelligence is he [the self].
43. Thus knowing him who is beyond the intelligence, steadying the [lower] self by the Self, smite, 0 Mighty-armed (Arjuna), the enemy in the form of desire, so hard to get at.
In the Upanisad of the Bhagavad-Gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the third chapter, entitled “The Yoga of Works”.
* All work is to be done in a spirit of sacrifice, for the sake of the Divine.
** Janaka was the king of Mithila and the father of Sita, the wife of Rama. Janaka ruled, giving up his personal sense of being the worker.
*** The maintenance of the world (1okasamgraha) stands for the unity of the world, the interconnectedness of society. If the world is not to sink into a condition of physical misery and moral degradation, if the common life is to be decent and dignified, religious ethics must control social action.
“Seva” or “KarmaYoga” means sacrifice, selfless service, unselfish work, meritorious deeds, giving away something to others. Some people often get confused like Arjuna and think that leading a life devoted to scriptural study, contemplation, and acquiring transcendental knowledge may be better for spiritual progress than doing one’s worldly duty.
Krishna explains Arjuna of two fold ways of life. They are:
1. Practiced by Jnanis, Sankhyas Or highly intellectuals.
2. Practiced by the Karma Yogi Or men of action.
The Jnani who is highly intellectual analyses that his body is formed by Prakriti with 24 aspects like : Mahat: the great principle (1) Buddhi: the discriminating, reasoning and causative intelligence (2) Ahamkara: the ego-principle (3) Manas: the mind or the sixth sense (4) Panchendriyas: the five sense organs (9) Panchakarmendriyas: the five organs of action (14) Five Tanmantras: the five subtle elements (19) Five Mahabhutas: the five gross elements (earth, water, air, fire and ether)(24). Knowing that the body is a constitute of the 24 aspects the Jnani declare Supreme as beyond these. They identify themselves with the Supreme and realize they are only an instrument in the hands of the divine for His use. Hence when they do work they think they are Non-Doers. As they think themselves as Non-Doers they don’t consider that they deserve the outcome of the action, hence they become Non-Enjoyers. Detaching themselves away from the body they root out ego and proceed from Non-Doer to Non-Enjoyer. Whereas a Karma Yogi is not intellectual enough he should reverse the process and he should start with Nishkama Karma (Non-Enjoyer) and end up becoming Non-Doer.
A Jnani withdraws himself from the world and its activities and realizes the Supreme in the chamber of his own heart where as a Karma Yogi tries to understand the Supreme as the greatest of the great in the universe at large which he considers the manifestation of the Supreme by his selfless service.
Then Krishna says just by renouncing the action itself is not wise because by renouncing action it becomes Inaction which is Tamasic. No creature can ever be idle even for a minute and also the body cannot be maintained properly if one sits idle. It is the nature of modes (prakriti) that the three Gunas impel us to work. A fool merely renounces the sense of organs while the same persist in his mind.
The three Gunas in us directs us to do work in the respective ways:
1. Those who work in a systematic way even though enthusiastic outward with a bit of disinterest ness within. They are Satvik.
2. Those who work with restlessness and are passionate towards the end result. They are Rajasik.
3. Those who put off work with lethargy and are unmindful of the importance of the work. They are Tamasik.
Work done for the sake of their upliftment will bind them to samsaras so duty has to be done for the welfare of the society this is what Krishna tells Arjuna. (3.3-5)
One’s growth comes from working selflessly rather than giving up work and practicing sense-control before one is naturally ready for it. Bringing the mind under control is difficult, and spiritual life becomes a mockery without mastery over the senses. Desires may become dormant and rise again to give trouble, just as a sleeping person wakes up in due course of time. The four goals of human life (Purusharthas)— doing one's duty (Dharma), earning wealth (Artha), material and sensual enjoyment (Kama), and attaining salvation (Moksha) — were designed in the Vedic tradition for gradual and systematic growth of the individual and the progress of society.
Success in spiritual life does not come from prematurely wearing saffron clothes just to maintain an Ashram or livelihood without first conquering the six enemies ¾ lust (Kama), anger (Krodha), greed (Lobha), pride (Madha), attachment (Moha), and envy (Matsarya). It is said that such pretenders do a great disservice to God, society, and themselves and become unfit of happiness in this world and the next. A pretending monk is considered sinful and a destroyer of the ascetic order of life. (3.6)
Krishna gives the example of the creator (Prajapati) who created human beings with selfless service. Krishna tells that after creating, the creator told the humans that their prosperity lies in serving each other. This sacrificial service shall ful¬fill all their desires and by nourishing the celestial controllers (Demi-Gods) with selfless service they would get nourished. Thus nourishing one another, they shall attain the Supreme goal. The celestial controllers, being nourished and pleased by selfless service, will give the humans all the deserved objects.
It is not necessary to worship the celestial controllers for the deserved object; they would confer them to us if we unselfishly serve our fellow being. It is a proper channel for us to receive the deserved object from the celestial controller, instead taking bribe for the work done and using the so earned money to please the celestial controllers is absolute foolishness. Krishna tells the one who enjoys the gift from celestial controllers without sharing with others is a thief.
For the sustenance of human beings food (grains) is necessary, for the food (grains) to generate, rain is must, for the rain to come down clouds have to accumulate, clouds accumulate due to sacrifices. Sacrifice is the out come of obligatory duties. These obligatory duties get the origin from Vedas. The Vedas have been proclaimed by the Supreme (Brahman). Hence, all-prevailing Brahman is the center of all sacrifices. He who doesn’t approve this wheel that is set in motion since long ago, is evil in satisfying his senses and live in vain. (3.14-16)
Krishna says, A Jnani is contented with the Self and who is satisfied by his own Self has no work to do, since he is not interested to gain anything out of action nor he is dependent on his fellow beings for any of his interest. Therefore performing work without attachment is the highest. (3.17-19)
The Vedas say the obligatory duties are for settling our accounts. Once we pay off our debt, noting is obligatory. In this view Krishna sites the example of Janaka to Arjuna. (Janaka was the king of Mithila and the father of Sita, the wife of Rama.) Krishna disclosed to Arjuna the secret of Janaka's attainment to self-realization and salvation. Janaka acted with detachment. He acted for the sake of humanity. Indeed, this is the path of the noble.
Krishna wanted Arjuna to tread this path, so that the world would follow him. Whatever a great man does, the same is done by others as well. Whatever standard he sets, the world follows. In order to further convince Arjuna, Krishna gave the example of Himself: Nothing have I to do in the three worlds, nor is there anything worth attaining, unattained by me; yet do I perpetually work, I ever have my existence in action. If I do not work, the worlds will perish. (3.18-24)
Krishna tells Arjuna that the ignorant work with attachment to the fruits of work for themselves and the wise work without attachment for the welfare of the world. But the wise should not criticize and unsettle the minds of the ignorant who are attached to the fruits of work, but should be an inspiration to them by performing all works efficiently without selfish attachment. (3.25-26)
Now Krishna advices Arjuna to be a Non-Doer, in the last chapter He told Arjuna to be a Non-Enjoyer by renouncing the fruit of the work done. But the most superior to just renouncing the fruit, is thinking that he is a Non-Doer. What is the meaning of Non-Doer? According to Krishna, the force of Nature does all work. But due to delusion of ignorance we people assume to be the doer. (See also 5.09, 13.29, and 14.19) (3.27). Also by thing that the work is been done by us it only up rises the ego in us. The one who knows the truth about the role of the forces of Nature in getting work done does not become attached to the work. Such a person knows that it is the forces of Nature that get their work done by using our organs as their instruments. (3.28).
We have a potter and the mud pot. The pot is made from the material mud. So mud is the cause (Karana) and pot is the effect (Karya). Now, mud by itself cannot change into a pot. The potter has to change the mud into a pot. So, in the making of the pot, the potter is also the cause, like the mud. The potter is called the instrumental cause (Nimitta Karana) so also the wheel. Thus, for a mud pot, the mud is the material cause, the potter and wheel is the instrumental cause. For another example. Take the case of a weaver. The weaver weaves a cloth out of the raw material cotton. In this case, the cloth is the produced effect. For the cloth, the cotton is the material cause and the weaver along with the weaving machine is the instrumental cause. Thus we are all like the potter and weavers instrumental cause. By understanding this we would not boost about our deeds and the ego is lost, but those who are deluded by the illusive power (Maya) of Nature become attached to the works done by the forces of Nature. The wise should not disturb the mind of the ignorant whose knowledge is imperfect. (3.29) Thus to be a Non-Doer it is necessary to be a Non-Enjoyer first.
Krishna wanted Arjuna to be freed from the captivity of ignorance. The only way Arjuna could do it is to act without attachment. Krishna revealed to Arjuna: Dedicate all action to Me, with your mind fixed on Me, the Self in all. Those men, too, who, full of faith and free from cavil, constantly follow this teaching of Mine are released from the bondage of works. (3.30-31)
Krishna tells Arjuna, if all the work is done by the modes of nature (Three Gunas) and if the person is not involved in the work, and then is there any sense in restrain of the Senses? For this Krishna tells even though the mode of nature (Three Gunas) is involved in the work we do, the Attachment (Raga) and Aversion (Dwesha) lies in the object we see. These two are the enemies which come in the way of our ENLIGHTENMENT. (3.33-34). It is much better to do our own duty imperfectly that to do others duty perfectly.
Hearing to all this Arjuna asks Krishna what impels a person to commit sin forcefully much against his will. To this Krishna tells, Desire (Kama) and Anger (Krodha) which are born out of Rajasik Guna are the enemies that eat our Atma. They cover our wisdom just like smoke covers fire, dust the mirror and womb the embryo. They have their presence in the sense, mind and intelligence. By covering our wisdom they delude our Soul, hence Arjuna, control them from the beginning. They are sinful destroyers of our wisdom (Viveka) and discrimination (Viragya) (3.37-41).
The Self (Atma) is greater than intelligence (Buddhi) which is greater than mind (Manas). The Mind is greater than Senses (Indriyas) which are greater than the materialistic objects (Jada Vastu). Krishna tells Arjuna, to know the one beyond the intelligence that is the SELF. By knowing it, the greatest enemy the Desire (Kama) is killed. Once the desire is killed the Anger (Krodha) vanishes. (3.42-43)
Desire is unquenchable. Once desire is born, it knows not how to die. Desire unfulfilled gives birth to anger. Anger is the mad elephant in man. Desire satisfied, life grows into a bed of thorns. Desire conquered, life grows into a bed of roses. Desire transformed into aspiration, life flies into the highest liberation, life dines with the supreme salvation.
Karma-Yoga or the Method of Work
Why then work at all?
Arjuna said:
1. If You consider the path of transcendental knowledge to be more excellent than the path of action, 0 Janardana (Krsna), why then do You urge me to do this savage deed, 0 Kesava (Krsna)?
2. With an apparently confused utterance You seem to bewilder my intelligence. Tell me, then, decisively the one thing by which I can attain to the highest good.
Life is work; unconcern for results is needful
The Blessed Lord said:
3. 0 Blameless one, in this world a twofold way of life has been taught of by Me, the path of knowledge for men of contemplation and that of unselfish work for men of action.
4. Not by merely abstaining from work does a man attain freedom from action; nor by mere renunciation does he attain to his perfection.
5. For no one can remain even for a moment without doing work; every one is made to act helplessly by the impulses born of nature.
6. Anyone who restrains the senses but mentally thinks of sense pleasures is called a pretender.
7. But he who controls the senses by the mind, 0 Arjuna, and without attachment engages the organs of action in the path of work, he is superior.
The importance of sacrifice
8. Do your allotted work, for action is better than inaction; even the maintenance of thy physical life cannot be affected without action.
9. Seva or work done as and for a sacrifice* this world is not bondage to work. Therefore, 0 son of Kunti (Arjuna), do the work as a sacrifice, becoming free from all attachment.
10. In the beginning the creator (Prajapati) created human beings together with selfless service (Seva, Yajna, sacrifice) and said: By serving each other you shall prosper and the sacrificial service shall ful¬fill all your desires.
11. Nourish the celestial controllers with selfless service, and they will nourish you. Thus nourishing one another, you shall attain the Supreme goal.
12. The celestial controllers, being nourished and pleased by selfless service, will give you all desired objects. One who enjoys the gift of celestial controllers without sharing with others is, indeed, a thief.
13. The righteous who eat what is left from the sacrifice are released from all sins, but those wicked people who prepare food for their own sake-verily they eat their sin.
14. From food creatures come into being; from rain is the birth of food; from sacrifice rain comes into being, and sacrifice is born of work.
15. Know the origin of karma [of the nature of sacrifices] to be in Brahman [the Veda], and the Brahman springs from the Imperishable. Therefore the Brahman, which comprehends all, ever centers round the sacrifice.
16. He who does not, in this world, turn the wheel thus set in motion, is evil in his nature, sensual in his delight, and he, 0 Partha (Arjuna), lives in vain.
Be satisfied in the Self
17. But the man whose delight is in the Self alone, who is content with the Self, who is satisfied with the Self-for him there exists no work that needs to be done.
18. Similarly, in this world he has no interest whatever to gain by the actions that he has done and none to be gained by the actions that he has not done. He does not depend on all these beings for any interest of his.
19. Therefore, without attachment, perform always the work that has to be done, for man attains to the highest by doing work without attachment.
Set an example to others
20. It was even by works that Janaka** and others attained to perfection. You should do work also with a view to the maintenance of the world***.
21. Whatsoever a great man does, the same is done by others as well. Whatever standard he sets, the world follows.
22. There is not for me, 0 Partha (Arjuna), any work in the three worlds which has to be done or anything to be obtained which has not been obtained; yet I am engaged in work.
23. For, if ever I did not engage in work unwearied, 0 Partha (Arjuna), men would in every way follow my path.
24. If I should cease to work, these worlds would fall in ruin, and I should be the creator of disordered life and destroy these people.
25. As the unlearned act from attachment to their work, so should the learned also act, 0 Bharata (Arjuna), but without any attachment, with the desire to maintain the world-order.
26. Let him not unsettle the minds of the ignorant who are attached to action. The enlightened man doing all works in a spirit of yoga should set others to act (as well).
The Self is non-doer
27. While all kinds of work are done by the modes of nature (gunas), he whose soul is bewildered by the self-sense thinks, I am the doer.
28. But he who knows the true character of the distinction of the soul from the modes of nature and their works, 0 Mighty-armed (Arjuna), understanding that it is the modes which are acting on the modes themselves, does not get attached.
29. Those who are misled by the modes of nature get attached to the works produced by them. But let no one who knows the whole unsettle the minds of the ignorant who know only a part.
30. Resigning all the works to Me, with the consciousness fixed in the Self, being free from desire and egoism, fight, delivered from the fever.
31. Those men, too, who, full of faith and free from cavil, constantly follow this teaching of Mine are released from the bondage of works.
32. But those who slight My teaching and do not follow it, know them to be blind to all wisdom, lost and senseless.
Nature and duty
33. Even the man of knowledge acts in accordance with his own nature. Beings follow their nature. What, then, is the value of sense restraint?
34. For every sense-attachment and [every] aversion are fixed in regard to the objects of that sense. Let no one come under their sway, for they are his two enemies.
35. Better is one's own law though imperfectly carried out than the law of another carried out perfectly. Better is death in the fulfilment of one's own law, for to follow another's law is perilous.
The enemy is desire and anger
Arjuna said:
36. But by what is a man impelled to commit sin, as if by force, even against his will, 0 Varsneya (Krsna)?
The Blessed Lord said:
37. This is Desire, this is Anger, born of the mode of passion, all devouring and most sinful. Know this to be the enemy here.
38. As fire is covered by smoke, as a mirror by dust, as an embryo is enveloped by the womb, so is this covered by that [passion].
39. Enveloped is wisdom, 0 Son of Kunti (Arjuna), by this insatiable fire of desire, which is the constant foe of the wise.
40. The senses, the mind, and the intelligence are said to be its seat. Veiling wisdom by these, it deludes the embodied soul.
41. Therefore, 0 Best of Bharatas (Arjuna), control thy senses from the beginning and slay this sinful destroyer of wisdom and discrimination.
42. The senses, they say, are great; greater than the senses is the mind; greater than the mind is the intelligence; but greater than the intelligence is he [the self].
43. Thus knowing him who is beyond the intelligence, steadying the [lower] self by the Self, smite, 0 Mighty-armed (Arjuna), the enemy in the form of desire, so hard to get at.
In the Upanisad of the Bhagavad-Gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the third chapter, entitled “The Yoga of Works”.
* All work is to be done in a spirit of sacrifice, for the sake of the Divine.
** Janaka was the king of Mithila and the father of Sita, the wife of Rama. Janaka ruled, giving up his personal sense of being the worker.
*** The maintenance of the world (1okasamgraha) stands for the unity of the world, the interconnectedness of society. If the world is not to sink into a condition of physical misery and moral degradation, if the common life is to be decent and dignified, religious ethics must control social action.
Friday, April 9, 2010
Samkhya Yoga “The Yoga of Knowledge."
This chapter is entitled Samkhya Yoga - The Yoga of Knowledge.
Seeing Arjuna confused and depressed, Krishna asks, from where has this filth came to his mind at this crucial moment. He should yield not to this unmanliness, cast off this petty faintheartedness and arise, O Arjuna. (2.2-3). On hearing this, Arjuna says he cannot kill Bhisma & Drona whom he thinks are worthy of worship. He finds it better to beg for the living than to kill them in the war. Even if Pandavas win the battle he would not ascend the throne smeared with their blood. Arjuna also says he is not sure if they would win or lose in the battle and if indeed, if they win it is not proper since it would be at the cost of his cousins the Kauravas. (2.4-6). Arjuna had a valid point. In Vedic culture, gurus, the elderly, honorable personalities, and all other superiors are to be respected. One should not fight or even joke or speak sarcastically with superiors, even if they hurt you. But the scriptures also say that anyone who is engaged in unpleasant activities or supports misdeeds against you or others is no longer to be respected, but punished.
Arjuna for the first time came to learn that his human belief concerning life and death was not true. He felt that he was distracted by illusions. He prayed to Krishna for enlightenment: I am your humble disciple. Teach me. Tell me what is best for me.? (2.7). Here Arjuna asks Sri Krishna to advice him which is better to him? In Kathopanishad Lord Yama tells Nachiketa that the preferable and the pleasurable approach man. The intelligent one examines both and separates them. Then the intelligent one prefers the preferable to the pleasurable, (whereas) the ignorant one selects the pleasurable for the sake of yoga (attainment of that which is not already possessed). For a diabetic patient sweet is pleasurable but Neem juice is preferable. Arjuna uses the word 'disciple'. Till then, Krishna had been his friend and companion.
When Arjuna appeals with utter sincerity and humility to Krishna to guide him, Krishna with a smile says, O Arjuna, in speech, you are a philosopher; in action, you are not. A true philosopher mourns neither for the living nor for the dead. But Arjuna, you are sorrowing and grieving. Tell me, why do you mourn the prospective death of these men? Never was there a time when I was not, nor you, nor these men, nor will there ever be a time hereafter when we shall cease to be. As the soul passes in this body through childhood, youth and old age, even so does it takes on another body. O Arjuna, a man who remains the same in pain and pleasure, who is wise, makes himself fit for eternal life. (2.11-15)
Arjuna further learns from Sri Krishna: The reality that pervades the universe is the Life immortal. The body is perishable, the soul, the real in man, is immortal. The soul neither kills nor is killed. Beyond birth and death, constant and eternal is the soul. The knower of this truth neither kills nor get killed. Just as a person casts off worn-out garments and puts on new ones, even so does the embodied soul casts off worn-out bodies and takes on new. Weapons do not cut the soul, fire does not burn it; water does not wet it; nor does the wind make it dry. (2.17-23)
Krishna tells Arjuna that the soul takes up different bodies in the different life span. This is what is believed by the theist (believers in karma & reincarnations). As the soul is immortal and the death is only for the outer cover of the soul (Body) we should not grieve. Since the body would perish in the time to come. (2.24-25)
For an atheist Krishna argues from a lower point of view, suppose if they are unable to differentiate Atma and Body and think that Atma and Body are constantly and simultaneously subjected to birth and death as the Charavakas (atheists) believe, even then there is no need to grieve as they both are in course of time subjected to perish as for to the one that is born death is certain, and certain is birth for the one that has died. (2.26-27)
Krishna further explains Arjuna birth and death are mysteries and midway lies the table land of life which is visible. What precedes birth and follows death no one knows. All creatures appear for a short time and vanish. So, why then grieve for them? This intricate subject of Atma being immortal and the Body is subjected to death in many life spans is looked upon as a marvel. One speaks of this marvel and one hears of this but some fail to realize the truth of it. The dweller in the body (Atma) of every one is eternal and can never be slain. Therefore, you should not grieve for any creature. (2.28-30)
Krishna further goes on to explain Arjuna the (Swadharma), ones own duty, and since he was a Kshatriya it was his swadharma to fight. Krishna says: Do your duty. Do not waver. Be not faint-hearted. You are a Kshatriya. There can be no greater invitation than that of a (Dharma Yudha) righteous war for a Kshatriya. If you do not fight this battle then you will be failing in your duty and will incur sin. Great warriors will think that you have abstained from battle through fear, and enemies will utter many unseemly words slandering your strength. If you are slain you shall go to heaven; if you are victorious you shall rule the earth. Arjuna, regard them as one, victory and defeat, joy and sorrow, gain and loss. Care not for them. Fight! Fighting thus, you will incur no sin. (2.31-38)
Thus Krishna unveiled the path of Samkhya Yoga (Metaphysic knowledge) to Arjuna. Now Krishna teaches Arjuna the importance of Karma Yoga (the path of action). (2.39)
In this path, no effort of selfless service is ever wasted and no obstacle prevails; even a little of this righteousness (dharma) saves from great fear (of birth and death). (2.40) The selfless action is also called Seva, Karma Yoga, Sacrifice, Yoga of Work, Science of proper action, and Yoga of Equanimity. A Karma Yogi works with love for the Lord as a matter of duty without a selfish desire for the fruits of work or selfish attachment to the results, and become free from all fear. The word Karma also means duty, ac¬tion, deeds, work, endeavor, or the results of past deeds.
A selfless worker has resolute determination only for God-realization, but the desires of one who works to enjoy the fruits of work are endless which makes the mind unsteady. (2.41)
Vedas has two sections:
1. Karmakhanda which deals with the rituals in worship of the Supreme and the specific rites for the sake of material prosperity and enjoyment.
2. Jnanakhanda which enlightens one about Supreme and the paths to attain the eternal bliss (Moksha).
Though both are important, Jnanakhanda should be the ultimate stage. But unfortunately we are more interested in the materialistic comfort and are always in search for the means. In order to obtain them we seek the help of the Karmakhanda of the Vedas. Hence Krishna tells Arjuna that the misguided ones who are interested in the melodious chanting of the Vedas ¾ without understanding the real purpose of the Vedas ¾ think, that there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)
They are dominated by material desires and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of material prosperity and enjoyment. Rebirth is the result of these actions. (2.43)
Self-realization ¾ the real goal in life ¾ is not possible for those who are attached to pleasure and power and whose judgment is obscured by ritualistic activities for fulfillment of selfish desires. (2.44)
Self-realization is to know one’s relationship with the Supreme Lord and His true transcendental nature. The promise of material benefits of Karmakhanda is like the promise of candy to a child by the mother to induce him to take the medicine which is Jnanakhanda. Karmakhanda is like the tables book for a mathematics lecturer, just because he can calculate mentally without the help of them now it doesn’t mean ridiculous for him to go through them when he is a lecturer. At the same time it is foolishness for a lecturer to carry it with him. Thus ones Jnanakhand is known the Karmakhanda is not required at the same time it is useful for the beginners so not a waste. Rituals must be changed with time and backed up by devotion and good deeds. People may pray and meditate anytime, anywhere, without any ritual. Rituals have played a great role in spiritual life, but they have been greatly abused. Krishna and Buddha both disapproved the misuse of Vedic rituals, not the ritu¬als as such. Rituals create a holy and blissful atmosphere.
A portion of the Vedas deals with three Gunas (modes) — Satvik (goodness), Rajasik (passion), and Tamasik (ignorance) — of material Nature. It is the amalgamation of these tree modes that provide us the various emotions in our life. Krishna advises Arjuna to rise above these three modes, and be Self-conscious and to be free from the cruel use of authority of pairs of opposites. Remain tranquil and unconcerned with the thoughts of acquisition and preservation of material objects. (2.45)
To an enlightened person, who has realized the true nature of the Self within, the Vedas become as useful as a small well when the huge reservoir of water is available. (2.46) Here Krishna compares the Karmakhanda to a small well and Jnanakhanda to the huge reservoir of water.
The right outlook on life develops when we fully understand that we have the ability to put our best effort into all endeavors, but we cannot pick the results of our work. We have absolutely no control over all the factors that determine the results. The affairs of the world would not run if all were given the power to choose the results of their ac¬tions or to satisfy all their desires. The essence of Karma Yoga is to go to work just to please the creator; mentally re¬nounce the fruits of all action; and let God take care of the results. Do your duty in life ¾ to the best of your ability ¾ as God’s personal ser¬vant without any regard for the personal enjoyment of the fruits of your work. Yoga is Karmatu Kaushalam, doing the work perfectly in the first attempt itself.
Fear of failure, caused by being emotionally attached to the fruits of work, is the greatest hindrance to success be¬cause it robs efficiency by constantly disturbing equanimity of mind. Therefore, duty should be performed with detached attach¬ment. Equanimity and spiri¬tual progress result from selfless service, whereas work with selfish motives creates the bonds of Karma as well as great disappointments. The boundary of one’s jurisdiction ends with the completion of duty; it never crosses the garden of fruit. A hunter has control over the arrow only, never over the deer. A farmer has control over how he works in his land, yet no control over the harvest.
When one has no desire for the pleasure of victory, one is not affected by the pain of de¬feat. Questions of the pleasure of success or the pain of failure do not arise because a Karma Yogi is always on the path of service without waiting to enjoy the fruit. The wise work for all of society, whereas the ig¬norant work only for themselves or their children and grandchildren. One who knows the Truth does not let the shadow of personal gain fall on the path of duty. Therefore Krishna tells Arjuna, You have control over doing your respective duty only, but no control or claim over the results. The fruits of work should not be your motive, and you should never be inactive. (2.47)
In short Krishna tells Arjuna to be a Non-Enjoyer. A non-enjoyer is a yogi who does work without any anticipation of its result. He is undisturbed by the results, be it in his favour or against. Krishna also warns Arjuna of inaction, He says action is the birth right.
Karma Yoga is defined as doing one’s duty while maintaining equanimity under all circumstances. Pain and pleasure, birth and death, loss and gain, union and separation are inevitable, being under the control of one’s past deeds or Karma, like the coming of day and night. Fools rejoice in prosperity and mourn in adversity, but a Karma Yogi remains tranquil under all circumstances. The word ‘yoga’ has also been defined in the following verses of the Gita: 2.50, 2.53, 6.04, 6.08, 6.19, 6.23, 6.29, 6.31, 6.32, and 6.47. Any practical technique of understanding the Supreme Reality and uniting with Him is called spiritual practice, or yoga.
Krishna tells Arjuna that when his intellect (Buddhi) completely pierces the veil of confusion regarding Self and non-Self, then he will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52)
Scriptures become dispensable after enlightenment. According to Sri Sri Shankaracharya, this verse means for one who has dispelled the veil of ignorance and realized the Truth, he becomes indiffer¬ent to the Vedic texts that prescribe details of performing rituals for the attainment of desired fruits.
Krishna says that when the intellect is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, then con¬centrating on the Supreme will enlighten and completely unite it with God in trance (Samadhi). (2.53)
Non-scriptural reading or reading of different philosophical writings is bound to create confusion. “One should learn from the scriptures that God alone is real and the world is illusory.” A beginner should know that only God is eternal and everything else is temporal. After Self-awareness, one finds God is everything. Everything is His manifestation. He is sport¬ing in various forms.
Different schools of thought, cults, systems of phi¬losophy, ways of worship, and spiritual practices found in the Vedic culture are different steps in the ladder of yoga. Such a wide choice of methods does not exist in any other system, religion, or way of life. People’s tempera¬ments are different due to differences in their stages of spiritual development and understanding. Therefore, different schools of thought are necessary to suit different individuals. Until the same individual grows and de¬velops. All schools and cults are necessary. One should not be confused because different methods are not meant to confuse, but one should choose wisely.
Thus listening to Krishna Arjuna is interested in knowing the qualities of an enlightened person whose intellect is steady? How does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54)
Krishna says, the one who renounces all desires of the mind, and is satisfied with the bliss of knowing the Supreme, and then he is called an enlightened person, he does not crave for pleasures, and is completely free from attachment, fear, and anger. (2.55-57)
Desires may be classified as two categories Lower desires like materialistic prosperity and Higher desires like desires for knowledge, devotion, and salvation. One should first replace the lower desires with higher desires and then renounce the highest desire also and be¬come absolutely free. It is said that the highest freedom is the freedom from becoming free. Attachment to people, places and objects takes away the intellect, and one becomes self centered. People are help¬lessly tied with the rope of attachment. One has to learn to cut this rope with the sword of knowledge of the Absolute and become detached and free. True spiritualists have a peaceful and happy look on their faces under all circumstances.
When a person learns to control or withdraw the senses from sense objects, as a tortoise retracts its limbs inside its shell in time of danger and cannot be forced to extend its limbs again until the trouble is over, the lamp of Self-knowledge becomes lighted, and one perceives the self-effulgent Supreme Being within. The best way to purify the senses and control them perfectly like a tortoise is to engage them in the service of God at all times. (2.58)
Arjuna now feels the necessity to free himself from the desire-life {Kamya}. Krishna explains mere withdrawal from the sense objects cannot put an end to desire's birth. Desire disappears only when the Supreme appears. In His presence the desire-life loses its existence, not before. (2.59)
Krishna, also explains what happens when one is attached to the desire life, Dwelling on the sense-objects gives birth to attachment; attachment gives birth to desire. Desire (unfulfilled) brings into existence the life of anger. From anger delusion springs up, from delusion the confusion of memory. In the confusion of memory the reasoning wisdom is lost. When wisdom is nowhere, there is destruction. (2.62-63)
Desire works in 1 of 2 ways: Once there is a particular desire (or aversion, which is also a desire of sorts), there are only two possibilities:
1.You do not get what you want.
2.You do get what you want.
When desire is NOT fulfilled: If one's desire (Kama) is not achieved or fulfilled, then there is the emotion of frustration or anger, which is called Krodha. Anger results from unfulfilled desires that one has not learned how to arrange, to pacify, or to understand. It means that there is a desire that needs to be understood and resolved. Jealousy (Matsarya), comes when one doesn’t have something that he wants, but someone known to him has.
There are many other words that describe emotional resistance when desires are not fulfilled. However, they all involve a sort of "pushing against," similar to that with anger.
When desire IS fulfilled: If one's desire (Kama) is achieved or fulfilled, then there is the emotion of pride (Mada), for having what others do not have. When one attains what is longed for, then attachment comes; this is called attachment (Moha). Moha is the incorrect sense that, “This is mine!” When one is attached to something, one becomes greedy, which is called Lobha. Once there is attachment to something, it is as if one can never have enough.
There are many other words that describe emotional attraction when desires are fulfilled. However, they all involve a "drawing towards," similar to that which comes with pride or greed.
Krishna, feels a disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquility destroying all sorrows and his intellect becomes steady and gets united with the Supreme. (2.64-65) There is neither Self-knowledge nor Self-perception to those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66) The mind, when uncontrolled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination ¾ the spiri¬tual shore of peace and happiness. (2.67) One’s intellect becomes steady when the senses are completely withdrawn from sense objects. (2.68) A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69)
A yogi keeps awake or is detached to the night of mun¬dane existence of life because he is in search of the highest truth. One is considered awake when one is free from worldly de¬sires. A yogi is always aware of the Supreme about whom others are un¬aware. A sage is unaware of the experience of sense objects about which others are aware. The life of a yogi is entirely different from the life of a materialistic person. What is considered real by a yogi is of no value for a worldly person. While most people sleep and make dream plans in the night of the illusory world, a yogi keeps awake because he is detached from the world while living in it.
One attains peace when all desires dissipate within the mind without creating any mental disturbance, as river waters enter the full ocean without creating any dis¬turbance. One who desires material objects is never peaceful. (2.70)
Torrents of the river of desire can carry away the mind of a materialistic person as a river carries away wood and other objects in its path. The steady mind of a yogi is like an ocean that takes in the rivers of desire without being disturbed by them because a yogi does not think about personal gain or loss. Human de¬sires are endless. To satisfy a desire is like drinking salt water that will never quench thirst, but will increase it. It is like trying to extinguish a fire with petrol. Trying to fulfill material desires is like adding more wood to the fire. The fire will go out if no more wood is added to it. If one dies without conquering the great enemy ¾ desires ¾ one has to reincarnate to fight this enemy again and again till victory.
F
urther Krishna tells Arjuna that one who abandons all desires and becomes free from longing and the feeling of “I” and “Mine”, he attains peace. This is the super conscious state of mind. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one’s life, a person attains the very goal of human life by becoming one with God. (2.71-72).
In this Second chapter Sri Krishna summarizes Karma Yoga as,
Yoga is Samattva {Equanimity} unaffected by success or failure.
Yoga is Karmatu Kaushalam {Skilful wisdom in action} doing work perfectly.
Yoga is Stithapragnattava {Steadfast Equilibrium} renouncing of the desire.
Samkhya Theory* and Yoga Practice
Krsna's rebuke and exhortation to be brave
Sanjaya said:
1. To him who was thus overcome by pity, whose eyes were filled with tears and troubled and who was much depressed in mind, Madhusudana (Krsna) spoke this word.
The Blessed Lord said:
2. From where has this infatuation taken possession in you at this critical juncture? It is unknown to men of noble mind [not cherished by the Aryans]; it does not lead to heaven; on earth it causes disgrace, 0 Arjuna.
3. Yield not to this unmanliness, 0 Partha (Arjuna), for it does not suit you. Cast off this petty faintheartedness and arise, 0 Paranthapa (oppressor of the foes) (Arjuna).
Arjuna said:
4. How shall I strike with arrows in battle, Bhisma and Drona, who are worthy of worship, 0 Madhusudana (Krsna)?
5. It is better to live in this world by begging than to slay these honoured teachers. Though I am mindful of the gains, they are my teachers, and by slaying them, I would enjoy in this world delights which are smeared with blood.
6. Nor do we know which is better, whether we conquer them or they conquer us. Even if we are granted victory it will be at the heavy cost of losing the sons of Dhritarastra, who are standing before us in battle array.
7. My very being is grieved with the weakness of sentimental pity. My mind is confused about my duty, I ask you. Tell me, for certain, which is better. I am Your pupil; teach me, I seek refuge in You.
8. I do not see what will drive away this sorrow which has dried up my senses. I don’t think even if I attain rich and unrivalled kingdom on earth or even the sovereignty of the gods it would help.
Sanjaya said:
9. Having thus addressed Hrsikesa (Krsna), the mighty Gudakesa (Arjuna) said to Govinda (Krsna), I will not fight, and became silent.
10. To him thus depressed in the midst of the two armies, 0 Bharata (Dhritarastra), Hrsikesa (Krsna), smiling as it were, spoke this word.
The distinction between self and body.
The Blessed Lord said:
11. O Arjuna, you talk like a wise man act like a fool. In that you grieve for those who need not be grieved for, Wise men do not grieve for the dead or for the living.
12. At no time were these kings, nor you, nor I, non-existent, All of us existed in the past, we exist now and shall continue to exist hereafter.**
13. As the Atma passes in this body through childhood, youth and old age, even so is its taking on of another body. The courageous are not puzzled by this.
14. When worldly objects come in contact with the five senses of knowledge, 0 son of Kunti (Arjuna), it gives rise to cold and heat, pleasure and pain. They come and go and do not last forever; learn to endure these, 0 Bharata (Arjuna).
15. The man who is not troubled by these, 0 Chief of men (Arjuna), who remains the same in pain and pleasure, who is wise, makes himself fit for eternal life (Moksha).
16. Of the non-existent (body) it is not permanent; of the existent (Atma) there is no ceasing to be. The conclusion about these two has been perceived by the seers of truth.
17. The all-pervading Atma is indestructible and no one can put an end to this imperishable one
18. It is said that the bodies of the eternal embodied Atma, which is indestructible and incomprehensible, comes to an end. Therefore fight, 0 Bharata (Aruna).
19. He who thinks that Atma slays and he who thinks that Atma is slain; both of them fail to perceive the truth; Atma neither slays nor is slain.
20. He is never born, nor does he die at any time, nor having once come to be does he again cease to be. He is unborn, eternal, permanent, and primeval. He is not slain when the body is slain.
21. He who knows that it is indestructible and eternal, uncreated and unchanging--how can such a person slay any one, 0 Partha (Arjuna), or cause any one to slay?
22. Just as a person casts off worn-out garments and puts on others that are new, even so does the embodied Atma cast off worn-out bodies and take on others that are new.
23. Weapons do not cleave this Atma; fire does not burn it; waters do not make it wet; nor does the wind make it dry.
24. It is uncleavable. It cannot be burnt. It can be neither wetted nor dried. It is eternal, all-pervading, unchanging, and immovable. It is the same forever.
25. It is said to be unmanifest, unthinkable, and unchanging. Therefore, knowing Atma as such, you should not grieve.
26. Even if you think that the Atma is perpetually born and perpetually dies, even then, 0 Mighty-armed (Arjuna), you should not grieve,
27. For to the one that is born death is certain, and certain is birth for the one that has died. Therefore, for what is unavoidable you should not grieve.
28. O Arjuna, “birth and death are mysteries and midway lies the table land of life” what precedes birth and follows death no one knows. All creatures appear for a short time and vanish. So, why then grieve for them?
29. This intricate subject is looked upon as a marvel. One speaks of this marvel and one hears of this but some fail to realize the truth of it.
30. The dweller in the body (Atma) of every one, 0 Bharata (Arjuna), is eternal and can never be slain. Therefore, you should not grieve for any creature.
Appeal to a sense of duty
31. Further, having regard for the Swadharma (own duty), you should not loose courage; there exists no greater good for a Kshatriya [warrior] than a war enjoined by duty.
32. Happy are the Kshatriyas, 0 Partha (Arjuna), for whom such a war comes of its own accord as an open door to heaven.
33. But if you desist this lawful battle, then you will fail your duty and glory and will incur sin.
34. Your infamy will be proclaimed all over the earth for all the times to come. For one with self-respect death is more preferred infamy.
35. The great warriors will think that you have abstained from battle through fear, and they by whom you were highly esteemed will make light of you.
36. Many unseemly words will be uttered by the enemies; (Duryodhana and others) will slander your strength. Could anything be sadder than that?
37. 0 Son of Kunti (Arjuna) if you fall you shall go to heaven; or victorious you shall rule the earth; therefore arise, resolve on battle.
38. Treating alike pleasure and pain, gain and loss, victory and defeat, then get ready for battle. Thus you shall not incur sin.
The insight of Yoga
39. This is the wisdom of the Samkhya Yoga given to you, 0 Partha (Arjuna). Listen now to the Karma Yoga. If your intelligence accepts it, you shall cast away the bondage of works.
40. In this path, no effort is ever lost and no obstacle prevails; even a little of this righteousness (Dharma) saves from great fear.
41. In this, O joy of the Kurus (Arjuna), the determined understands it as single; but the thoughts of the undetermined are many-branched and endless.
No wisdom for the worldly-minded
42-43. The undiscerning, who rejoice in the letter of the Veda, who contend that there is nothing else, whose nature is desire, and who are intent on heaven, proclaim these flowery words that result in rebirth as the fruit of actions and lay down various specialized rites for the attainment of enjoyment and power.
44. The intelligence which is to be trained, of those who are devoted to enjoyment and power and whose minds are carried away by these words [of the Veda], is not well-established in the Samadhi [or concentration].
45. The action of the threefold modes*** is the subject matter of the Veda; but you become free from these, 0 Arjuna, from this threefold nature; be free from the dualities [the pairs of opposites]; be firmly fixed in purity, not caring for acquisition and preservation; and be possessed of the Self.
46. As is the use of water from a well in a place flooded with water everywhere, so is that of all the Vedas for the Brahmin who understands+ Brahman.
Work without concern for the results
47. To action alone is your right and never at all to its fruit; let not the fruits of action be the motive; neither let there be in you any attachment to inaction.
48. Fixed in yoga, do the work, 0 winner of wealth (Arjuna), abandoning attachment, with an even mind in success and failure, for evenness of mind is called yoga.
49. Far inferior indeed is mere action to the discipline of intelligence, 0 winner of wealth (Arjuna); seek refuge in intelligence. Pitiful are those who seek for the fruits of their action.
50. One who has yoked his intelligence [with the Divine] (or is established in his intelligence) casts away even here both good and evil. Therefore strive for yoga; yoga is skill in action.
51. The wise who have united their intelligence [with the Divine], renouncing the fruits which their action yields and freed from the bonds of birth, reach the sorrow less state.
52. When your intellect completely pierces the veil of confusion regarding Self and non-Self, then you will become indifferent to what has been heard and what is to be heard from the scriptures++.
53. When your intellect that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas shall stay steady and firm, con¬centrating on the Supreme Being, then you will be enlightened and completely united with God in trance.
The characteristics of the perfect sage
Arjuna said:
54. What is the description of the man who has this firmly founded wisdom, whose being is steadfast in spirit, 0 Kesava (Krsna)? How does the man of settled intelligence speak; how does he sit; how does he walk?
The Blessed Lord said:
55. When a man puts away all the desires of his mind, 0 Partha (Arjuna), and when his spirit is content in itself, then is he called stable in intelligence.
56. He whose mind is untroubled in the midst of sorrows and is free from eager desire amid pleasures, he from whom passion, fear, and rage have passed away-he is called a sage of settled intelligence.
57. He who is without affection on any side, who does not rejoice or loathe as he obtains good or evil-his intelligence is firmly set [in wisdom].
58. He who draws away the senses from the objects of sense on every side as a tortoise draws in his limbs into the shell-his intelligence is firmly set [in wisdom].
59. The objects of sense turn away from the embodied soul who abstains from feeding on them, but the taste for them remains. Even the taste turns away when the Supreme is seen.
60. Even though a man may ever strive [for perfection] and be ever so discerning, 0 Son of Kunti (Arjuna), his impetuous senses will carry off his mind by force.
61. Having brought all the senses under control, he should remain firm in yoga, intent on Me; for he, whose senses are under control, his intelligence is firmly set.
62. When a man dwells in his mind on the objects of sense, attachment to them is produced. From attachment springs desire, and from desire comes anger.
63. From anger arises bewilderment, from bewilderment loss of memory, and from loss of memory the destruction of intelligence; and from the destruction of intelligence he perishes.
64. But a man of disciplined mind, who moves among the objects of sense, with the senses under control and free from attachment and aversion-he attains purity of spirit.
65. And in that purity of spirit, there is produced for him an end of all sorrow; the intelligence of such a man of pure spirit is soon established [in the peace of the self].
66. For the uncontrolled, there is no intelligence; nor for the uncontrolled is there the power of concentration; and for him without concentration, there is no peace; and for the unpeaceful, how can there be happiness?
67. When the mind runs after the roving senses, it carries away the understanding, even as a wind carries away a ship on the waters.
68. Therefore, 0 Mighty-armed (Arjuna), he whose senses are all withdrawn from their objects-his intelligence is firmly set.
69. What is night for all beings is the time of waking for the disciplined soul; and what is the time of waking for all beings is night for the sage who sees (or the sage of vision)+++.
70. He unto whom all desires enter as waters into the sea, which, though ever being filled is ever motionless, attains to peace, and not he who hugs his desires.
71. He who abandons all desires and acts free from longing, without any sense of mine ness or egotism-he attains to peace.
72. This is the divine state, 0 Partha (Arjuna); having attained thereto, one is not again bewildered; fixed in that state at the end [at the hour of death] one can attain to the bliss of God.
In the Upanisad of the Bhagavad-Gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the second chapter, entitled “The Yoga of Knowledge."
*The teacher explains in brief in verses 11 -38 the wisdom of the Samkhya philosophy. The Samkhya does not refer to Kapila's system but to the teaching of the Upanisads.Samkhya and Yoga are not in the Gita discordant systems. They have the same aim but differ in their methods.
**While the Samkhya system postulates a plurality of souls, the Gita reconciles this with unity.
***The three modes (gunas) are goodness (sattva), passion (rajas), and dullness or inertia (tamas). These are the primary constituents of nature and are the bases of all substances.
+ That is, for those of illumined consciousness or spiritual insight ritual observances are of little value.
++ Scriptures are unnecessary for the man who has attained insight.
+++ When all beings are attracted by the glitter of sense-objects, the sage is intent on understanding reality. He is wakeful to the nature of reality to which the unwise is asleep or indifferent.
Seeing Arjuna confused and depressed, Krishna asks, from where has this filth came to his mind at this crucial moment. He should yield not to this unmanliness, cast off this petty faintheartedness and arise, O Arjuna. (2.2-3). On hearing this, Arjuna says he cannot kill Bhisma & Drona whom he thinks are worthy of worship. He finds it better to beg for the living than to kill them in the war. Even if Pandavas win the battle he would not ascend the throne smeared with their blood. Arjuna also says he is not sure if they would win or lose in the battle and if indeed, if they win it is not proper since it would be at the cost of his cousins the Kauravas. (2.4-6). Arjuna had a valid point. In Vedic culture, gurus, the elderly, honorable personalities, and all other superiors are to be respected. One should not fight or even joke or speak sarcastically with superiors, even if they hurt you. But the scriptures also say that anyone who is engaged in unpleasant activities or supports misdeeds against you or others is no longer to be respected, but punished.
Arjuna for the first time came to learn that his human belief concerning life and death was not true. He felt that he was distracted by illusions. He prayed to Krishna for enlightenment: I am your humble disciple. Teach me. Tell me what is best for me.? (2.7). Here Arjuna asks Sri Krishna to advice him which is better to him? In Kathopanishad Lord Yama tells Nachiketa that the preferable and the pleasurable approach man. The intelligent one examines both and separates them. Then the intelligent one prefers the preferable to the pleasurable, (whereas) the ignorant one selects the pleasurable for the sake of yoga (attainment of that which is not already possessed). For a diabetic patient sweet is pleasurable but Neem juice is preferable. Arjuna uses the word 'disciple'. Till then, Krishna had been his friend and companion.
When Arjuna appeals with utter sincerity and humility to Krishna to guide him, Krishna with a smile says, O Arjuna, in speech, you are a philosopher; in action, you are not. A true philosopher mourns neither for the living nor for the dead. But Arjuna, you are sorrowing and grieving. Tell me, why do you mourn the prospective death of these men? Never was there a time when I was not, nor you, nor these men, nor will there ever be a time hereafter when we shall cease to be. As the soul passes in this body through childhood, youth and old age, even so does it takes on another body. O Arjuna, a man who remains the same in pain and pleasure, who is wise, makes himself fit for eternal life. (2.11-15)
Arjuna further learns from Sri Krishna: The reality that pervades the universe is the Life immortal. The body is perishable, the soul, the real in man, is immortal. The soul neither kills nor is killed. Beyond birth and death, constant and eternal is the soul. The knower of this truth neither kills nor get killed. Just as a person casts off worn-out garments and puts on new ones, even so does the embodied soul casts off worn-out bodies and takes on new. Weapons do not cut the soul, fire does not burn it; water does not wet it; nor does the wind make it dry. (2.17-23)
Krishna tells Arjuna that the soul takes up different bodies in the different life span. This is what is believed by the theist (believers in karma & reincarnations). As the soul is immortal and the death is only for the outer cover of the soul (Body) we should not grieve. Since the body would perish in the time to come. (2.24-25)
For an atheist Krishna argues from a lower point of view, suppose if they are unable to differentiate Atma and Body and think that Atma and Body are constantly and simultaneously subjected to birth and death as the Charavakas (atheists) believe, even then there is no need to grieve as they both are in course of time subjected to perish as for to the one that is born death is certain, and certain is birth for the one that has died. (2.26-27)
Krishna further explains Arjuna birth and death are mysteries and midway lies the table land of life which is visible. What precedes birth and follows death no one knows. All creatures appear for a short time and vanish. So, why then grieve for them? This intricate subject of Atma being immortal and the Body is subjected to death in many life spans is looked upon as a marvel. One speaks of this marvel and one hears of this but some fail to realize the truth of it. The dweller in the body (Atma) of every one is eternal and can never be slain. Therefore, you should not grieve for any creature. (2.28-30)
Krishna further goes on to explain Arjuna the (Swadharma), ones own duty, and since he was a Kshatriya it was his swadharma to fight. Krishna says: Do your duty. Do not waver. Be not faint-hearted. You are a Kshatriya. There can be no greater invitation than that of a (Dharma Yudha) righteous war for a Kshatriya. If you do not fight this battle then you will be failing in your duty and will incur sin. Great warriors will think that you have abstained from battle through fear, and enemies will utter many unseemly words slandering your strength. If you are slain you shall go to heaven; if you are victorious you shall rule the earth. Arjuna, regard them as one, victory and defeat, joy and sorrow, gain and loss. Care not for them. Fight! Fighting thus, you will incur no sin. (2.31-38)
Thus Krishna unveiled the path of Samkhya Yoga (Metaphysic knowledge) to Arjuna. Now Krishna teaches Arjuna the importance of Karma Yoga (the path of action). (2.39)
In this path, no effort of selfless service is ever wasted and no obstacle prevails; even a little of this righteousness (dharma) saves from great fear (of birth and death). (2.40) The selfless action is also called Seva, Karma Yoga, Sacrifice, Yoga of Work, Science of proper action, and Yoga of Equanimity. A Karma Yogi works with love for the Lord as a matter of duty without a selfish desire for the fruits of work or selfish attachment to the results, and become free from all fear. The word Karma also means duty, ac¬tion, deeds, work, endeavor, or the results of past deeds.
A selfless worker has resolute determination only for God-realization, but the desires of one who works to enjoy the fruits of work are endless which makes the mind unsteady. (2.41)
Vedas has two sections:
1. Karmakhanda which deals with the rituals in worship of the Supreme and the specific rites for the sake of material prosperity and enjoyment.
2. Jnanakhanda which enlightens one about Supreme and the paths to attain the eternal bliss (Moksha).
Though both are important, Jnanakhanda should be the ultimate stage. But unfortunately we are more interested in the materialistic comfort and are always in search for the means. In order to obtain them we seek the help of the Karmakhanda of the Vedas. Hence Krishna tells Arjuna that the misguided ones who are interested in the melodious chanting of the Vedas ¾ without understanding the real purpose of the Vedas ¾ think, that there is nothing else in the Vedas except the rituals for the sole purpose of obtaining heavenly enjoyment. (2.42)
They are dominated by material desires and consider the attainment of heaven as the highest goal of life. They engage in specific rites for the sake of material prosperity and enjoyment. Rebirth is the result of these actions. (2.43)
Self-realization ¾ the real goal in life ¾ is not possible for those who are attached to pleasure and power and whose judgment is obscured by ritualistic activities for fulfillment of selfish desires. (2.44)
Self-realization is to know one’s relationship with the Supreme Lord and His true transcendental nature. The promise of material benefits of Karmakhanda is like the promise of candy to a child by the mother to induce him to take the medicine which is Jnanakhanda. Karmakhanda is like the tables book for a mathematics lecturer, just because he can calculate mentally without the help of them now it doesn’t mean ridiculous for him to go through them when he is a lecturer. At the same time it is foolishness for a lecturer to carry it with him. Thus ones Jnanakhand is known the Karmakhanda is not required at the same time it is useful for the beginners so not a waste. Rituals must be changed with time and backed up by devotion and good deeds. People may pray and meditate anytime, anywhere, without any ritual. Rituals have played a great role in spiritual life, but they have been greatly abused. Krishna and Buddha both disapproved the misuse of Vedic rituals, not the ritu¬als as such. Rituals create a holy and blissful atmosphere.
A portion of the Vedas deals with three Gunas (modes) — Satvik (goodness), Rajasik (passion), and Tamasik (ignorance) — of material Nature. It is the amalgamation of these tree modes that provide us the various emotions in our life. Krishna advises Arjuna to rise above these three modes, and be Self-conscious and to be free from the cruel use of authority of pairs of opposites. Remain tranquil and unconcerned with the thoughts of acquisition and preservation of material objects. (2.45)
To an enlightened person, who has realized the true nature of the Self within, the Vedas become as useful as a small well when the huge reservoir of water is available. (2.46) Here Krishna compares the Karmakhanda to a small well and Jnanakhanda to the huge reservoir of water.
The right outlook on life develops when we fully understand that we have the ability to put our best effort into all endeavors, but we cannot pick the results of our work. We have absolutely no control over all the factors that determine the results. The affairs of the world would not run if all were given the power to choose the results of their ac¬tions or to satisfy all their desires. The essence of Karma Yoga is to go to work just to please the creator; mentally re¬nounce the fruits of all action; and let God take care of the results. Do your duty in life ¾ to the best of your ability ¾ as God’s personal ser¬vant without any regard for the personal enjoyment of the fruits of your work. Yoga is Karmatu Kaushalam, doing the work perfectly in the first attempt itself.
Fear of failure, caused by being emotionally attached to the fruits of work, is the greatest hindrance to success be¬cause it robs efficiency by constantly disturbing equanimity of mind. Therefore, duty should be performed with detached attach¬ment. Equanimity and spiri¬tual progress result from selfless service, whereas work with selfish motives creates the bonds of Karma as well as great disappointments. The boundary of one’s jurisdiction ends with the completion of duty; it never crosses the garden of fruit. A hunter has control over the arrow only, never over the deer. A farmer has control over how he works in his land, yet no control over the harvest.
When one has no desire for the pleasure of victory, one is not affected by the pain of de¬feat. Questions of the pleasure of success or the pain of failure do not arise because a Karma Yogi is always on the path of service without waiting to enjoy the fruit. The wise work for all of society, whereas the ig¬norant work only for themselves or their children and grandchildren. One who knows the Truth does not let the shadow of personal gain fall on the path of duty. Therefore Krishna tells Arjuna, You have control over doing your respective duty only, but no control or claim over the results. The fruits of work should not be your motive, and you should never be inactive. (2.47)
In short Krishna tells Arjuna to be a Non-Enjoyer. A non-enjoyer is a yogi who does work without any anticipation of its result. He is undisturbed by the results, be it in his favour or against. Krishna also warns Arjuna of inaction, He says action is the birth right.
Karma Yoga is defined as doing one’s duty while maintaining equanimity under all circumstances. Pain and pleasure, birth and death, loss and gain, union and separation are inevitable, being under the control of one’s past deeds or Karma, like the coming of day and night. Fools rejoice in prosperity and mourn in adversity, but a Karma Yogi remains tranquil under all circumstances. The word ‘yoga’ has also been defined in the following verses of the Gita: 2.50, 2.53, 6.04, 6.08, 6.19, 6.23, 6.29, 6.31, 6.32, and 6.47. Any practical technique of understanding the Supreme Reality and uniting with Him is called spiritual practice, or yoga.
Krishna tells Arjuna that when his intellect (Buddhi) completely pierces the veil of confusion regarding Self and non-Self, then he will become indifferent to what has been heard and what is to be heard from the scriptures. (2.52)
Scriptures become dispensable after enlightenment. According to Sri Sri Shankaracharya, this verse means for one who has dispelled the veil of ignorance and realized the Truth, he becomes indiffer¬ent to the Vedic texts that prescribe details of performing rituals for the attainment of desired fruits.
Krishna says that when the intellect is confused by the conflicting opinions and the ritualistic doctrine of the Vedas, then con¬centrating on the Supreme will enlighten and completely unite it with God in trance (Samadhi). (2.53)
Non-scriptural reading or reading of different philosophical writings is bound to create confusion. “One should learn from the scriptures that God alone is real and the world is illusory.” A beginner should know that only God is eternal and everything else is temporal. After Self-awareness, one finds God is everything. Everything is His manifestation. He is sport¬ing in various forms.
Different schools of thought, cults, systems of phi¬losophy, ways of worship, and spiritual practices found in the Vedic culture are different steps in the ladder of yoga. Such a wide choice of methods does not exist in any other system, religion, or way of life. People’s tempera¬ments are different due to differences in their stages of spiritual development and understanding. Therefore, different schools of thought are necessary to suit different individuals. Until the same individual grows and de¬velops. All schools and cults are necessary. One should not be confused because different methods are not meant to confuse, but one should choose wisely.
Thus listening to Krishna Arjuna is interested in knowing the qualities of an enlightened person whose intellect is steady? How does a person of steady intellect think and talk about? How does such a person behave with others, and live in this world? (2.54)
Krishna says, the one who renounces all desires of the mind, and is satisfied with the bliss of knowing the Supreme, and then he is called an enlightened person, he does not crave for pleasures, and is completely free from attachment, fear, and anger. (2.55-57)
Desires may be classified as two categories Lower desires like materialistic prosperity and Higher desires like desires for knowledge, devotion, and salvation. One should first replace the lower desires with higher desires and then renounce the highest desire also and be¬come absolutely free. It is said that the highest freedom is the freedom from becoming free. Attachment to people, places and objects takes away the intellect, and one becomes self centered. People are help¬lessly tied with the rope of attachment. One has to learn to cut this rope with the sword of knowledge of the Absolute and become detached and free. True spiritualists have a peaceful and happy look on their faces under all circumstances.
When a person learns to control or withdraw the senses from sense objects, as a tortoise retracts its limbs inside its shell in time of danger and cannot be forced to extend its limbs again until the trouble is over, the lamp of Self-knowledge becomes lighted, and one perceives the self-effulgent Supreme Being within. The best way to purify the senses and control them perfectly like a tortoise is to engage them in the service of God at all times. (2.58)
Arjuna now feels the necessity to free himself from the desire-life {Kamya}. Krishna explains mere withdrawal from the sense objects cannot put an end to desire's birth. Desire disappears only when the Supreme appears. In His presence the desire-life loses its existence, not before. (2.59)
Krishna, also explains what happens when one is attached to the desire life, Dwelling on the sense-objects gives birth to attachment; attachment gives birth to desire. Desire (unfulfilled) brings into existence the life of anger. From anger delusion springs up, from delusion the confusion of memory. In the confusion of memory the reasoning wisdom is lost. When wisdom is nowhere, there is destruction. (2.62-63)
Desire works in 1 of 2 ways: Once there is a particular desire (or aversion, which is also a desire of sorts), there are only two possibilities:
1.You do not get what you want.
2.You do get what you want.
When desire is NOT fulfilled: If one's desire (Kama) is not achieved or fulfilled, then there is the emotion of frustration or anger, which is called Krodha. Anger results from unfulfilled desires that one has not learned how to arrange, to pacify, or to understand. It means that there is a desire that needs to be understood and resolved. Jealousy (Matsarya), comes when one doesn’t have something that he wants, but someone known to him has.
There are many other words that describe emotional resistance when desires are not fulfilled. However, they all involve a sort of "pushing against," similar to that with anger.
When desire IS fulfilled: If one's desire (Kama) is achieved or fulfilled, then there is the emotion of pride (Mada), for having what others do not have. When one attains what is longed for, then attachment comes; this is called attachment (Moha). Moha is the incorrect sense that, “This is mine!” When one is attached to something, one becomes greedy, which is called Lobha. Once there is attachment to something, it is as if one can never have enough.
There are many other words that describe emotional attraction when desires are fulfilled. However, they all involve a "drawing towards," similar to that which comes with pride or greed.
Krishna, feels a disciplined person, enjoying sense objects with senses that are under control and free from attachments and aversions, attains tranquility destroying all sorrows and his intellect becomes steady and gets united with the Supreme. (2.64-65) There is neither Self-knowledge nor Self-perception to those who are not united with the Supreme. Without Self-perception there is no peace, and without peace there can be no happiness. (2.66) The mind, when uncontrolled by the roving senses, steals away the intellect as a storm takes away a boat on the sea from its destination ¾ the spiri¬tual shore of peace and happiness. (2.67) One’s intellect becomes steady when the senses are completely withdrawn from sense objects. (2.68) A yogi, the person of self-restraint, remains wakeful when it is night for all others. It is night for the yogi who sees when all others are wakeful. (2.69)
A yogi keeps awake or is detached to the night of mun¬dane existence of life because he is in search of the highest truth. One is considered awake when one is free from worldly de¬sires. A yogi is always aware of the Supreme about whom others are un¬aware. A sage is unaware of the experience of sense objects about which others are aware. The life of a yogi is entirely different from the life of a materialistic person. What is considered real by a yogi is of no value for a worldly person. While most people sleep and make dream plans in the night of the illusory world, a yogi keeps awake because he is detached from the world while living in it.
One attains peace when all desires dissipate within the mind without creating any mental disturbance, as river waters enter the full ocean without creating any dis¬turbance. One who desires material objects is never peaceful. (2.70)
Torrents of the river of desire can carry away the mind of a materialistic person as a river carries away wood and other objects in its path. The steady mind of a yogi is like an ocean that takes in the rivers of desire without being disturbed by them because a yogi does not think about personal gain or loss. Human de¬sires are endless. To satisfy a desire is like drinking salt water that will never quench thirst, but will increase it. It is like trying to extinguish a fire with petrol. Trying to fulfill material desires is like adding more wood to the fire. The fire will go out if no more wood is added to it. If one dies without conquering the great enemy ¾ desires ¾ one has to reincarnate to fight this enemy again and again till victory.
F
urther Krishna tells Arjuna that one who abandons all desires and becomes free from longing and the feeling of “I” and “Mine”, he attains peace. This is the super conscious state of mind. Attaining this state, one is no longer deluded. Gaining this state, even at the end of one’s life, a person attains the very goal of human life by becoming one with God. (2.71-72).
In this Second chapter Sri Krishna summarizes Karma Yoga as,
Yoga is Samattva {Equanimity} unaffected by success or failure.
Yoga is Karmatu Kaushalam {Skilful wisdom in action} doing work perfectly.
Yoga is Stithapragnattava {Steadfast Equilibrium} renouncing of the desire.
Samkhya Theory* and Yoga Practice
Krsna's rebuke and exhortation to be brave
Sanjaya said:
1. To him who was thus overcome by pity, whose eyes were filled with tears and troubled and who was much depressed in mind, Madhusudana (Krsna) spoke this word.
The Blessed Lord said:
2. From where has this infatuation taken possession in you at this critical juncture? It is unknown to men of noble mind [not cherished by the Aryans]; it does not lead to heaven; on earth it causes disgrace, 0 Arjuna.
3. Yield not to this unmanliness, 0 Partha (Arjuna), for it does not suit you. Cast off this petty faintheartedness and arise, 0 Paranthapa (oppressor of the foes) (Arjuna).
Arjuna said:
4. How shall I strike with arrows in battle, Bhisma and Drona, who are worthy of worship, 0 Madhusudana (Krsna)?
5. It is better to live in this world by begging than to slay these honoured teachers. Though I am mindful of the gains, they are my teachers, and by slaying them, I would enjoy in this world delights which are smeared with blood.
6. Nor do we know which is better, whether we conquer them or they conquer us. Even if we are granted victory it will be at the heavy cost of losing the sons of Dhritarastra, who are standing before us in battle array.
7. My very being is grieved with the weakness of sentimental pity. My mind is confused about my duty, I ask you. Tell me, for certain, which is better. I am Your pupil; teach me, I seek refuge in You.
8. I do not see what will drive away this sorrow which has dried up my senses. I don’t think even if I attain rich and unrivalled kingdom on earth or even the sovereignty of the gods it would help.
Sanjaya said:
9. Having thus addressed Hrsikesa (Krsna), the mighty Gudakesa (Arjuna) said to Govinda (Krsna), I will not fight, and became silent.
10. To him thus depressed in the midst of the two armies, 0 Bharata (Dhritarastra), Hrsikesa (Krsna), smiling as it were, spoke this word.
The distinction between self and body.
The Blessed Lord said:
11. O Arjuna, you talk like a wise man act like a fool. In that you grieve for those who need not be grieved for, Wise men do not grieve for the dead or for the living.
12. At no time were these kings, nor you, nor I, non-existent, All of us existed in the past, we exist now and shall continue to exist hereafter.**
13. As the Atma passes in this body through childhood, youth and old age, even so is its taking on of another body. The courageous are not puzzled by this.
14. When worldly objects come in contact with the five senses of knowledge, 0 son of Kunti (Arjuna), it gives rise to cold and heat, pleasure and pain. They come and go and do not last forever; learn to endure these, 0 Bharata (Arjuna).
15. The man who is not troubled by these, 0 Chief of men (Arjuna), who remains the same in pain and pleasure, who is wise, makes himself fit for eternal life (Moksha).
16. Of the non-existent (body) it is not permanent; of the existent (Atma) there is no ceasing to be. The conclusion about these two has been perceived by the seers of truth.
17. The all-pervading Atma is indestructible and no one can put an end to this imperishable one
18. It is said that the bodies of the eternal embodied Atma, which is indestructible and incomprehensible, comes to an end. Therefore fight, 0 Bharata (Aruna).
19. He who thinks that Atma slays and he who thinks that Atma is slain; both of them fail to perceive the truth; Atma neither slays nor is slain.
20. He is never born, nor does he die at any time, nor having once come to be does he again cease to be. He is unborn, eternal, permanent, and primeval. He is not slain when the body is slain.
21. He who knows that it is indestructible and eternal, uncreated and unchanging--how can such a person slay any one, 0 Partha (Arjuna), or cause any one to slay?
22. Just as a person casts off worn-out garments and puts on others that are new, even so does the embodied Atma cast off worn-out bodies and take on others that are new.
23. Weapons do not cleave this Atma; fire does not burn it; waters do not make it wet; nor does the wind make it dry.
24. It is uncleavable. It cannot be burnt. It can be neither wetted nor dried. It is eternal, all-pervading, unchanging, and immovable. It is the same forever.
25. It is said to be unmanifest, unthinkable, and unchanging. Therefore, knowing Atma as such, you should not grieve.
26. Even if you think that the Atma is perpetually born and perpetually dies, even then, 0 Mighty-armed (Arjuna), you should not grieve,
27. For to the one that is born death is certain, and certain is birth for the one that has died. Therefore, for what is unavoidable you should not grieve.
28. O Arjuna, “birth and death are mysteries and midway lies the table land of life” what precedes birth and follows death no one knows. All creatures appear for a short time and vanish. So, why then grieve for them?
29. This intricate subject is looked upon as a marvel. One speaks of this marvel and one hears of this but some fail to realize the truth of it.
30. The dweller in the body (Atma) of every one, 0 Bharata (Arjuna), is eternal and can never be slain. Therefore, you should not grieve for any creature.
Appeal to a sense of duty
31. Further, having regard for the Swadharma (own duty), you should not loose courage; there exists no greater good for a Kshatriya [warrior] than a war enjoined by duty.
32. Happy are the Kshatriyas, 0 Partha (Arjuna), for whom such a war comes of its own accord as an open door to heaven.
33. But if you desist this lawful battle, then you will fail your duty and glory and will incur sin.
34. Your infamy will be proclaimed all over the earth for all the times to come. For one with self-respect death is more preferred infamy.
35. The great warriors will think that you have abstained from battle through fear, and they by whom you were highly esteemed will make light of you.
36. Many unseemly words will be uttered by the enemies; (Duryodhana and others) will slander your strength. Could anything be sadder than that?
37. 0 Son of Kunti (Arjuna) if you fall you shall go to heaven; or victorious you shall rule the earth; therefore arise, resolve on battle.
38. Treating alike pleasure and pain, gain and loss, victory and defeat, then get ready for battle. Thus you shall not incur sin.
The insight of Yoga
39. This is the wisdom of the Samkhya Yoga given to you, 0 Partha (Arjuna). Listen now to the Karma Yoga. If your intelligence accepts it, you shall cast away the bondage of works.
40. In this path, no effort is ever lost and no obstacle prevails; even a little of this righteousness (Dharma) saves from great fear.
41. In this, O joy of the Kurus (Arjuna), the determined understands it as single; but the thoughts of the undetermined are many-branched and endless.
No wisdom for the worldly-minded
42-43. The undiscerning, who rejoice in the letter of the Veda, who contend that there is nothing else, whose nature is desire, and who are intent on heaven, proclaim these flowery words that result in rebirth as the fruit of actions and lay down various specialized rites for the attainment of enjoyment and power.
44. The intelligence which is to be trained, of those who are devoted to enjoyment and power and whose minds are carried away by these words [of the Veda], is not well-established in the Samadhi [or concentration].
45. The action of the threefold modes*** is the subject matter of the Veda; but you become free from these, 0 Arjuna, from this threefold nature; be free from the dualities [the pairs of opposites]; be firmly fixed in purity, not caring for acquisition and preservation; and be possessed of the Self.
46. As is the use of water from a well in a place flooded with water everywhere, so is that of all the Vedas for the Brahmin who understands+ Brahman.
Work without concern for the results
47. To action alone is your right and never at all to its fruit; let not the fruits of action be the motive; neither let there be in you any attachment to inaction.
48. Fixed in yoga, do the work, 0 winner of wealth (Arjuna), abandoning attachment, with an even mind in success and failure, for evenness of mind is called yoga.
49. Far inferior indeed is mere action to the discipline of intelligence, 0 winner of wealth (Arjuna); seek refuge in intelligence. Pitiful are those who seek for the fruits of their action.
50. One who has yoked his intelligence [with the Divine] (or is established in his intelligence) casts away even here both good and evil. Therefore strive for yoga; yoga is skill in action.
51. The wise who have united their intelligence [with the Divine], renouncing the fruits which their action yields and freed from the bonds of birth, reach the sorrow less state.
52. When your intellect completely pierces the veil of confusion regarding Self and non-Self, then you will become indifferent to what has been heard and what is to be heard from the scriptures++.
53. When your intellect that is confused by the conflicting opinions and the ritualistic doctrine of the Vedas shall stay steady and firm, con¬centrating on the Supreme Being, then you will be enlightened and completely united with God in trance.
The characteristics of the perfect sage
Arjuna said:
54. What is the description of the man who has this firmly founded wisdom, whose being is steadfast in spirit, 0 Kesava (Krsna)? How does the man of settled intelligence speak; how does he sit; how does he walk?
The Blessed Lord said:
55. When a man puts away all the desires of his mind, 0 Partha (Arjuna), and when his spirit is content in itself, then is he called stable in intelligence.
56. He whose mind is untroubled in the midst of sorrows and is free from eager desire amid pleasures, he from whom passion, fear, and rage have passed away-he is called a sage of settled intelligence.
57. He who is without affection on any side, who does not rejoice or loathe as he obtains good or evil-his intelligence is firmly set [in wisdom].
58. He who draws away the senses from the objects of sense on every side as a tortoise draws in his limbs into the shell-his intelligence is firmly set [in wisdom].
59. The objects of sense turn away from the embodied soul who abstains from feeding on them, but the taste for them remains. Even the taste turns away when the Supreme is seen.
60. Even though a man may ever strive [for perfection] and be ever so discerning, 0 Son of Kunti (Arjuna), his impetuous senses will carry off his mind by force.
61. Having brought all the senses under control, he should remain firm in yoga, intent on Me; for he, whose senses are under control, his intelligence is firmly set.
62. When a man dwells in his mind on the objects of sense, attachment to them is produced. From attachment springs desire, and from desire comes anger.
63. From anger arises bewilderment, from bewilderment loss of memory, and from loss of memory the destruction of intelligence; and from the destruction of intelligence he perishes.
64. But a man of disciplined mind, who moves among the objects of sense, with the senses under control and free from attachment and aversion-he attains purity of spirit.
65. And in that purity of spirit, there is produced for him an end of all sorrow; the intelligence of such a man of pure spirit is soon established [in the peace of the self].
66. For the uncontrolled, there is no intelligence; nor for the uncontrolled is there the power of concentration; and for him without concentration, there is no peace; and for the unpeaceful, how can there be happiness?
67. When the mind runs after the roving senses, it carries away the understanding, even as a wind carries away a ship on the waters.
68. Therefore, 0 Mighty-armed (Arjuna), he whose senses are all withdrawn from their objects-his intelligence is firmly set.
69. What is night for all beings is the time of waking for the disciplined soul; and what is the time of waking for all beings is night for the sage who sees (or the sage of vision)+++.
70. He unto whom all desires enter as waters into the sea, which, though ever being filled is ever motionless, attains to peace, and not he who hugs his desires.
71. He who abandons all desires and acts free from longing, without any sense of mine ness or egotism-he attains to peace.
72. This is the divine state, 0 Partha (Arjuna); having attained thereto, one is not again bewildered; fixed in that state at the end [at the hour of death] one can attain to the bliss of God.
In the Upanisad of the Bhagavad-Gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the second chapter, entitled “The Yoga of Knowledge."
*The teacher explains in brief in verses 11 -38 the wisdom of the Samkhya philosophy. The Samkhya does not refer to Kapila's system but to the teaching of the Upanisads.Samkhya and Yoga are not in the Gita discordant systems. They have the same aim but differ in their methods.
**While the Samkhya system postulates a plurality of souls, the Gita reconciles this with unity.
***The three modes (gunas) are goodness (sattva), passion (rajas), and dullness or inertia (tamas). These are the primary constituents of nature and are the bases of all substances.
+ That is, for those of illumined consciousness or spiritual insight ritual observances are of little value.
++ Scriptures are unnecessary for the man who has attained insight.
+++ When all beings are attracted by the glitter of sense-objects, the sage is intent on understanding reality. He is wakeful to the nature of reality to which the unwise is asleep or indifferent.
Arjunavishadha Yoga "The Depression of Arjuna.”
The Gita begins with the words 'Dharmaksetre Kuruksetre'. The literal translation is 'On the hallowed field of Kuruksetra'. The reason Kuruksetra is called the hallowed field is because untold religious sacrifices were performed at Kuruksetra and it is situated between two sacred rivers - the Yamuna and the Saraswati in the northern part of India.
The first chapter has a special significance of its own. It deals with Arjuna's sorrow, his inner conflict. Arjuna was torn with grief between two equally formidable ideas: should he go to war or not.
With the grace of Lord Krishna, Sanjaya (charioteer of King Dhritarastra) had obtained Divya Dristhi (miraculous powers of distant vision) to upraise King Dhritarastra of what was happening at the battle field.
King Dhritarastra asks Sanjaya to tell him what his sons and the sons of Pandu who had eagerly lined up at the great battle field to fight were doing? Sanjaya replied, Duryodhana the prince, seeing the force of Pandavas went to his teacher Drona and told him that the force of Pandavas was organized by Dhristadyumna who happened to be Drona’s pupil. Further he give the list of great worriers present in the force of Pandavas who he feels are equal to Bhima and Arjuna. Yuyudhana (Satyaki), Virata, Drupada (King of Panchala), Dhristaketu (Son of Sisupala), Cekitana and the valiant King of Kasi, also Purujit (Brother of Kuntibhoja), Kuntibhoja and Saibya (Father-in-law of Yudhistira) Yudhamanyu, Uttamauja, Abhimanyu and sons of Draupadi.
After giving the list of great in Pandavas force Duryodhana informs Drona of the great warriors in his force who had risked their lives to fight for him equipped with many weapons and who were skilled in warfare. Bhisma, Karna, Kripa, Asvatthama, Vikarna, the son of Somadatta and himself (Drona).
Duryodhana tells Drona that his unlimited force was headed by Bishma while the limited force of Pandavas was headed by Bhima. He requests all his warriors to support Bhisma. Hearing these words from Duryodhana Bhisma roaring like a lion and blew his conch. The sound of blowing of conch rented the air. Krishna and Arjuna who were in a chariot driven by white horses blew their conches. Krishna blew his Pancajanya and Arjuna the Devadatta and Bhima the Paundra. Yudhisthira, blew his Anantavijaya and Nakula and Sahadeva blew their Sughosa and Manipuspaka. King of Kasi, Sikhandi, Dhristadyumna, Virata, Satyaki, Drupada and the sons of Draupadi, Abhimanyu, on all sides blew their respective conches.
Krishna and Arjuna who were in the chariot which had the banner of Hanuman saw the force of Kauravas and Arjuna exclaimed, "Pray, place my chariot, O Krishna, between the two battle formations so that I can see those who thirst for war (1.21-22)." He surveyed the battle scene. Alas, he saw among the deadly opponents’ grandfathers, teachers, uncles, brothers, sons and grandsons, as also companions, those very human souls whom he had always held dear and near. Overwhelmed with grief, Arjuna, for the first time in his life gave expression to faint-heartedness.
"My body shivers, my mouth goes dry and my hair stands on end. My bow slips from my hand and my skin is burning all over. It is hard for me even to stand. My mind is reeling. I do not foresee any good come out of slaying my own people in the fight. I see evil omens. Krishna, victory over them, my present foes, I seek not. They were my own. Still they are. Neither kingdom nor ease I seek. Let them attack; they want to and they shall. But I shall not hurl my weapon upon them, not even for the supreme sovereignty of the three worlds, let alone the earth!"(1.29-35)
Arjuna was determined to discard his war weapons for good. He explains to Krishna the moral grounds for him not to fight. "How can we be happy by killing our own people? Is it not a sin to kill them? Killing them would only lead to the destruction of the family. When a family is ruined, its ancient laws are destroyed: and when the laws perish, there is lawlessness. When lawlessness prevails, the women of the family are exploited, and when women are exploited, caste-confusion comes into existence. And we have heard, O Krishna, that the men of the families whose laws are destroyed must live in hell. Alas, what a great sin have we resolved to commit in striving to slay my own people through our greed for the pleasures of the kingdom!" (1.36-45)
Having spoken thus on the battle field, Arjuna, overwhelmed by sorrow, sank down on the seat of his chariot, casting away his bow and arrow.
The Hesitation and Despondency of Arjuna
The Question Dhritarastra, asked:
1. In the field of righteousness, the field of the Kurus*, when my sons and the sons of Pandu had gathered together, eager for battle, what did they do, 0 Sanjaya?**
Sanjaya said:
2. Then, Duryodhana the prince, having seen the army of the Pandavas drawn up in battle order, approached his teacher and spoke this word:
3. Behold, 0 Teacher, this mighty army of the sons of Pandu organized by your wise pupil Dhristadyumna, the son of Drupada.
4. Here are heroes, great bowmen equal in battle to Bhima*** and Arjuna****-Yuyudhana, Virata, and Drupada, a mighty warrior;
5. Dhristaketu, Cekitana and the valiant King of Kasi, also Purujit, Kuntibhoja and Saibya, the foremost of men;
6. Yudhamanyu, the strong and Uttamauja, the brave; and also the son of Subhadra and sons of Draupadi, all of them great warriors.
7. Know also, 0 best of the twice born+, the leaders of my army, those who are most distinguished among us. I will name them now for the information:
8. Yourself and Bhisma and Karna and Kripa, ever victorious in battle; Asvatthama, Vikarna, and also the son of Somadatta;
9. And many other heroes who have risked their lives for my sake. They are armed with many kinds of weapons and are all well skilled in war.
10. Unlimited is this army of ours which is guarded by Bhisma, while that army of theirs, which is guarded by Bhima, is limited.
11. Therefore do all support Bhisma, standing firm in all the fronts, in your respective ranks.
12. In order to cheer him up, the aged Kuru, his valiant grandsire, roared aloud like a lion and blew his conch.
13. Then conches and kettledrums, tabors and drums and horns suddenly blared forth and the noise was tumultuous.
14. When stationed in their great, chariot yoked to white horses, Krsna and Arjuna blew their celestial conches.
15. Krishna blew his Pancajanya and Arjuna his Devadatta and Bhima of terrific deeds blew his mighty conch, Paundra.
16. Prince Yudhisthira, the son of Kunti, blew his Anantavijaya and Nakula and Sahadeva blew their Sughosa and Manipuspaka.
17. And the king of Kasi, the Chief of archers, Sikhandi, the great warrior, Dhristadyumna and Virata and the invincible Satyaki;
18, Drupada and the sons of Draupadi, 0 Lord of earth, and the strong-armed son of Subhadra, on all sides blew their respective conches.
19. The tumultuous uproar resounding through earth and sky rent the hearts of Dhritarastra's sons.
20. Then Arjuna, whose banner bore the crest of Hanuman, looked at the sons of Dhritarastra drawn up in battle order; and as the flight of missiles [almost] started, he took up his bow.
21. And, 0 Lord of earth, he spoke this word to Hrsikesa (Krsna): Draw up my chariot, 0 Achyuta (Krsna)++, between the two armies.
22. So that I may observe these men standing, eager for battle, with whom I have to contend in this war.
23. 1 wish to look at those who are assembled here, ready to fight and eager to achieve in battle what is dear to the evil-minded son of Dhritarastra.
Sanjaya Said:
24. Thus addressed by Gudakesa (Arjuna), Hrsikesa (Krsna) drew up that best of chariots, 0 Bharata (Dhritarastra), between the two armies.
25. In front of Bhisma, Drona, and all the chiefs he said: “Behold, 0 Partha (Arjuna), these Kurus assembled here."
26. There saw Arjuna standing fathers and grandfathers, teachers, uncles, brothers, sons and grandsons, as also companions; and also fathers-in-law and friends in both the armies.
27. Having thus gazed upon his kith and kin, moved by great pity and overwhelmed with grief the son of Kunti (Arjuna) addressed Krishna.
The Distress of Arjuna
Arjuna Said:
28. When I see my own people arrayed and eager for fight, 0 Krsna, My limbs quail, my mouth goes dry,
29. My body shakes and my hair stands on end. The bow Gandiva slips from my hand and my skin too is burning all over.
30. I am not able to stand steady. My mind is reeling. And I see evil omens, 0 Kesava (Krsna),
31. Nor do I foresee any good by slaying my own people in the fight. I do not long for victory, 0 Krsna, nor kingdom nor pleasures.
32. I do not long for enjoyment 0 Govinda (Krsna), of what use is kingdom to us, or enjoyment or even life?
33. Those for whose sake we desire kingdom, enjoyments and pleasures-they stand here in battle, renouncing their lives and riches:
34. Teachers, fathers, sons, and also grandfathers; uncles and fathers-in-law, grandsons and brothers-in-law, and other kinsmen.
35. These I would not consent to kill, though killed myself, 0 Madhusudana (Krishna), even for the kingdom of the three worlds; how much less for the sake of the earth?
36. What pleasure can be ours, 0 Janardana (Krsna), after we have slain the sons of Dhritarastra? Only sin will increase naturally to us if we kill these criminals.
37. So it is not right that we slay our kinsmen, the sons of Dhritarastra. Indeed, how can we be happy, 0 Madhava (Krsna), if we kill our own people?
38. Even if these whose minds are overpowered by greed see no wrong in the destruction of the family and no crime in treachery to friends;
39. Why should we not have the wisdom to turn away from this sin, 0 Janardana (Krsna), we who see the wrong in the destruction of the family?
40. In the ruin of a family, its ancient laws are destroyed: and when the laws perish, the whole family yields to lawlessness.
41. And when lawlessness prevails, 0 Varshneya (Krsna), the women of the family become corrupted, and when women are corrupted, confusion of castes arises.
42. And to hell does this confusion bring the family itself as well as those who have destroyed it. For the spirits of their ancestors fall, deprived of their offerings of rice and water.
43. By the misdeeds of those who destroy a family and create confusion of varnas [castes], the immemorial laws of the race and the family are destroyed.
44. And we have heard it said, 0 Janardana (Krsna), that the men of the families whose laws are destroyed needs must live in hell.
45. Alas, what a great sin have we resolved to commit in striving to slay our own people through our greed for the pleasures of the kingdom!
46. Far better would it be for me if the sons of Dhritarastra, with weapons in hand, should slay me in the battle, while I remain unresisting and unarmed.
Sanjaya Said:
47. Having spoken thus on the field of battle, Arjuna sank down on the seat of his chariot, casting away his bow and arrow, his spirit overwhelmed by sorrow.
In the Upanisad of the Bhagavad-Gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the first chapter, entitled "The Depression of Arjuna.”
* Kuruksetra is the land of the Kurus, a leading clan of the period. It is a vast field near Hastinapura in the neighborhood of modern Delhi. When Dhritarastra, the blind king of the Kurus, decided to give his throne to Yudhisthira, who is also known as Dharmaraja, the embodiment of virtue, in preference to his own eldest son, Duryodhana, the latter, by tricks and treachery, secured the throne for himself and attempted to destroy Yudhisthira and his four brothers. Krishna, the head of the Yadava clan, sought to bring about reconciliation between the cousins. When all attempts failed, a fratricidal war between the Kauravas and the Pandavas became inevitable. Krishna proposed that he and his vassals would join the two sides and left the choice to the parties. The vassals were selected by Duryodhana, and Krishna himself joined the Pandavas as the charioteer of Arjuna.
** Sanjaya is the charioteer of the blind king, Dhritarastra, who reports to him the events of the war.
*** Bhima is Yudhisthira's Commander-in-Chief, though nominally Dhristadyumna holds that office.
**** Arjuna is the friend of Krishna and the great hero of the Pandavas. Other names used for Arjuna are Bharata (descended of Bharata), Dhananjaya (winner of wealth), Gudakesa (having the hair in a ball), Partha (son of Prtha), Paraditapa (oppressor of the enemy).
+ One who is twice-born is one who is invested with the sacred thread, the symbol of initiation into the life of spirit, which is the aim of education.
++ Acyuta (immovable) is another name for Krishna. Other names used for Krishna are Madhusudana (slayer of the demon Madhu), Arisudana (slayer of enemies), Govinda (herdsman or giver of enlightenment), Vasudeva (son of Vasudeva), Yadava (descendent of Yadu), Kesava (having fine hair), Madhava (the husband of Laksmi), Hrsikesa (lord of the senses, hrsika, isa), Janardana (the liberator of men).]
The first chapter has a special significance of its own. It deals with Arjuna's sorrow, his inner conflict. Arjuna was torn with grief between two equally formidable ideas: should he go to war or not.
With the grace of Lord Krishna, Sanjaya (charioteer of King Dhritarastra) had obtained Divya Dristhi (miraculous powers of distant vision) to upraise King Dhritarastra of what was happening at the battle field.
King Dhritarastra asks Sanjaya to tell him what his sons and the sons of Pandu who had eagerly lined up at the great battle field to fight were doing? Sanjaya replied, Duryodhana the prince, seeing the force of Pandavas went to his teacher Drona and told him that the force of Pandavas was organized by Dhristadyumna who happened to be Drona’s pupil. Further he give the list of great worriers present in the force of Pandavas who he feels are equal to Bhima and Arjuna. Yuyudhana (Satyaki), Virata, Drupada (King of Panchala), Dhristaketu (Son of Sisupala), Cekitana and the valiant King of Kasi, also Purujit (Brother of Kuntibhoja), Kuntibhoja and Saibya (Father-in-law of Yudhistira) Yudhamanyu, Uttamauja, Abhimanyu and sons of Draupadi.
After giving the list of great in Pandavas force Duryodhana informs Drona of the great warriors in his force who had risked their lives to fight for him equipped with many weapons and who were skilled in warfare. Bhisma, Karna, Kripa, Asvatthama, Vikarna, the son of Somadatta and himself (Drona).
Duryodhana tells Drona that his unlimited force was headed by Bishma while the limited force of Pandavas was headed by Bhima. He requests all his warriors to support Bhisma. Hearing these words from Duryodhana Bhisma roaring like a lion and blew his conch. The sound of blowing of conch rented the air. Krishna and Arjuna who were in a chariot driven by white horses blew their conches. Krishna blew his Pancajanya and Arjuna the Devadatta and Bhima the Paundra. Yudhisthira, blew his Anantavijaya and Nakula and Sahadeva blew their Sughosa and Manipuspaka. King of Kasi, Sikhandi, Dhristadyumna, Virata, Satyaki, Drupada and the sons of Draupadi, Abhimanyu, on all sides blew their respective conches.
Krishna and Arjuna who were in the chariot which had the banner of Hanuman saw the force of Kauravas and Arjuna exclaimed, "Pray, place my chariot, O Krishna, between the two battle formations so that I can see those who thirst for war (1.21-22)." He surveyed the battle scene. Alas, he saw among the deadly opponents’ grandfathers, teachers, uncles, brothers, sons and grandsons, as also companions, those very human souls whom he had always held dear and near. Overwhelmed with grief, Arjuna, for the first time in his life gave expression to faint-heartedness.
"My body shivers, my mouth goes dry and my hair stands on end. My bow slips from my hand and my skin is burning all over. It is hard for me even to stand. My mind is reeling. I do not foresee any good come out of slaying my own people in the fight. I see evil omens. Krishna, victory over them, my present foes, I seek not. They were my own. Still they are. Neither kingdom nor ease I seek. Let them attack; they want to and they shall. But I shall not hurl my weapon upon them, not even for the supreme sovereignty of the three worlds, let alone the earth!"(1.29-35)
Arjuna was determined to discard his war weapons for good. He explains to Krishna the moral grounds for him not to fight. "How can we be happy by killing our own people? Is it not a sin to kill them? Killing them would only lead to the destruction of the family. When a family is ruined, its ancient laws are destroyed: and when the laws perish, there is lawlessness. When lawlessness prevails, the women of the family are exploited, and when women are exploited, caste-confusion comes into existence. And we have heard, O Krishna, that the men of the families whose laws are destroyed must live in hell. Alas, what a great sin have we resolved to commit in striving to slay my own people through our greed for the pleasures of the kingdom!" (1.36-45)
Having spoken thus on the battle field, Arjuna, overwhelmed by sorrow, sank down on the seat of his chariot, casting away his bow and arrow.
The Hesitation and Despondency of Arjuna
The Question Dhritarastra, asked:
1. In the field of righteousness, the field of the Kurus*, when my sons and the sons of Pandu had gathered together, eager for battle, what did they do, 0 Sanjaya?**
Sanjaya said:
2. Then, Duryodhana the prince, having seen the army of the Pandavas drawn up in battle order, approached his teacher and spoke this word:
3. Behold, 0 Teacher, this mighty army of the sons of Pandu organized by your wise pupil Dhristadyumna, the son of Drupada.
4. Here are heroes, great bowmen equal in battle to Bhima*** and Arjuna****-Yuyudhana, Virata, and Drupada, a mighty warrior;
5. Dhristaketu, Cekitana and the valiant King of Kasi, also Purujit, Kuntibhoja and Saibya, the foremost of men;
6. Yudhamanyu, the strong and Uttamauja, the brave; and also the son of Subhadra and sons of Draupadi, all of them great warriors.
7. Know also, 0 best of the twice born+, the leaders of my army, those who are most distinguished among us. I will name them now for the information:
8. Yourself and Bhisma and Karna and Kripa, ever victorious in battle; Asvatthama, Vikarna, and also the son of Somadatta;
9. And many other heroes who have risked their lives for my sake. They are armed with many kinds of weapons and are all well skilled in war.
10. Unlimited is this army of ours which is guarded by Bhisma, while that army of theirs, which is guarded by Bhima, is limited.
11. Therefore do all support Bhisma, standing firm in all the fronts, in your respective ranks.
12. In order to cheer him up, the aged Kuru, his valiant grandsire, roared aloud like a lion and blew his conch.
13. Then conches and kettledrums, tabors and drums and horns suddenly blared forth and the noise was tumultuous.
14. When stationed in their great, chariot yoked to white horses, Krsna and Arjuna blew their celestial conches.
15. Krishna blew his Pancajanya and Arjuna his Devadatta and Bhima of terrific deeds blew his mighty conch, Paundra.
16. Prince Yudhisthira, the son of Kunti, blew his Anantavijaya and Nakula and Sahadeva blew their Sughosa and Manipuspaka.
17. And the king of Kasi, the Chief of archers, Sikhandi, the great warrior, Dhristadyumna and Virata and the invincible Satyaki;
18, Drupada and the sons of Draupadi, 0 Lord of earth, and the strong-armed son of Subhadra, on all sides blew their respective conches.
19. The tumultuous uproar resounding through earth and sky rent the hearts of Dhritarastra's sons.
20. Then Arjuna, whose banner bore the crest of Hanuman, looked at the sons of Dhritarastra drawn up in battle order; and as the flight of missiles [almost] started, he took up his bow.
21. And, 0 Lord of earth, he spoke this word to Hrsikesa (Krsna): Draw up my chariot, 0 Achyuta (Krsna)++, between the two armies.
22. So that I may observe these men standing, eager for battle, with whom I have to contend in this war.
23. 1 wish to look at those who are assembled here, ready to fight and eager to achieve in battle what is dear to the evil-minded son of Dhritarastra.
Sanjaya Said:
24. Thus addressed by Gudakesa (Arjuna), Hrsikesa (Krsna) drew up that best of chariots, 0 Bharata (Dhritarastra), between the two armies.
25. In front of Bhisma, Drona, and all the chiefs he said: “Behold, 0 Partha (Arjuna), these Kurus assembled here."
26. There saw Arjuna standing fathers and grandfathers, teachers, uncles, brothers, sons and grandsons, as also companions; and also fathers-in-law and friends in both the armies.
27. Having thus gazed upon his kith and kin, moved by great pity and overwhelmed with grief the son of Kunti (Arjuna) addressed Krishna.
The Distress of Arjuna
Arjuna Said:
28. When I see my own people arrayed and eager for fight, 0 Krsna, My limbs quail, my mouth goes dry,
29. My body shakes and my hair stands on end. The bow Gandiva slips from my hand and my skin too is burning all over.
30. I am not able to stand steady. My mind is reeling. And I see evil omens, 0 Kesava (Krsna),
31. Nor do I foresee any good by slaying my own people in the fight. I do not long for victory, 0 Krsna, nor kingdom nor pleasures.
32. I do not long for enjoyment 0 Govinda (Krsna), of what use is kingdom to us, or enjoyment or even life?
33. Those for whose sake we desire kingdom, enjoyments and pleasures-they stand here in battle, renouncing their lives and riches:
34. Teachers, fathers, sons, and also grandfathers; uncles and fathers-in-law, grandsons and brothers-in-law, and other kinsmen.
35. These I would not consent to kill, though killed myself, 0 Madhusudana (Krishna), even for the kingdom of the three worlds; how much less for the sake of the earth?
36. What pleasure can be ours, 0 Janardana (Krsna), after we have slain the sons of Dhritarastra? Only sin will increase naturally to us if we kill these criminals.
37. So it is not right that we slay our kinsmen, the sons of Dhritarastra. Indeed, how can we be happy, 0 Madhava (Krsna), if we kill our own people?
38. Even if these whose minds are overpowered by greed see no wrong in the destruction of the family and no crime in treachery to friends;
39. Why should we not have the wisdom to turn away from this sin, 0 Janardana (Krsna), we who see the wrong in the destruction of the family?
40. In the ruin of a family, its ancient laws are destroyed: and when the laws perish, the whole family yields to lawlessness.
41. And when lawlessness prevails, 0 Varshneya (Krsna), the women of the family become corrupted, and when women are corrupted, confusion of castes arises.
42. And to hell does this confusion bring the family itself as well as those who have destroyed it. For the spirits of their ancestors fall, deprived of their offerings of rice and water.
43. By the misdeeds of those who destroy a family and create confusion of varnas [castes], the immemorial laws of the race and the family are destroyed.
44. And we have heard it said, 0 Janardana (Krsna), that the men of the families whose laws are destroyed needs must live in hell.
45. Alas, what a great sin have we resolved to commit in striving to slay our own people through our greed for the pleasures of the kingdom!
46. Far better would it be for me if the sons of Dhritarastra, with weapons in hand, should slay me in the battle, while I remain unresisting and unarmed.
Sanjaya Said:
47. Having spoken thus on the field of battle, Arjuna sank down on the seat of his chariot, casting away his bow and arrow, his spirit overwhelmed by sorrow.
In the Upanisad of the Bhagavad-Gita, the science of the Absolute, the scripture of yoga, and the dialogue between Sri Krishna and Arjuna, this is the first chapter, entitled "The Depression of Arjuna.”
* Kuruksetra is the land of the Kurus, a leading clan of the period. It is a vast field near Hastinapura in the neighborhood of modern Delhi. When Dhritarastra, the blind king of the Kurus, decided to give his throne to Yudhisthira, who is also known as Dharmaraja, the embodiment of virtue, in preference to his own eldest son, Duryodhana, the latter, by tricks and treachery, secured the throne for himself and attempted to destroy Yudhisthira and his four brothers. Krishna, the head of the Yadava clan, sought to bring about reconciliation between the cousins. When all attempts failed, a fratricidal war between the Kauravas and the Pandavas became inevitable. Krishna proposed that he and his vassals would join the two sides and left the choice to the parties. The vassals were selected by Duryodhana, and Krishna himself joined the Pandavas as the charioteer of Arjuna.
** Sanjaya is the charioteer of the blind king, Dhritarastra, who reports to him the events of the war.
*** Bhima is Yudhisthira's Commander-in-Chief, though nominally Dhristadyumna holds that office.
**** Arjuna is the friend of Krishna and the great hero of the Pandavas. Other names used for Arjuna are Bharata (descended of Bharata), Dhananjaya (winner of wealth), Gudakesa (having the hair in a ball), Partha (son of Prtha), Paraditapa (oppressor of the enemy).
+ One who is twice-born is one who is invested with the sacred thread, the symbol of initiation into the life of spirit, which is the aim of education.
++ Acyuta (immovable) is another name for Krishna. Other names used for Krishna are Madhusudana (slayer of the demon Madhu), Arisudana (slayer of enemies), Govinda (herdsman or giver of enlightenment), Vasudeva (son of Vasudeva), Yadava (descendent of Yadu), Kesava (having fine hair), Madhava (the husband of Laksmi), Hrsikesa (lord of the senses, hrsika, isa), Janardana (the liberator of men).]
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