Bhagwad Gita - Post 28

Dear All,

From now on, Arjuna becomes curious to know what sort of a person the Self-realized soul is. Krishna satisfied Arjuna’s curiosity in the upcoming verses and in the process, introduces an important expression namely STITHAPRAJNA.

Stithaprajna is described as a person with a steady mind. But when that state is experienced, then actually, the mind is transcended, so, it is not about a person who just has a steadfast mind but taking the clue from the Upanishad declaration “Prajnanam Brahma”, Stithaprajna is to be expressed as the one who is Rooted (stitha), is Consciousness (Prajna).

Verse 54

Arjuna Uvaacha:

Sthitaprajnasya kaa bhaashaa

Samaadhisthasya keshava;

Sthitadheeh kim prabhaasheta

Kimaaseeta vrajeta kim.

Arjuna said (asked):

What, O Krishna, is the description of him who has steady wisdom and is merged in the Superconscious State? How does one of steady wisdom speak? How does he sit? How does he walk?

The style of the scriptures is such that when they refer to one organ, they include all of them collectively. So, the question is how do the organs of action function. 

A realized Person is one who has reached the state of Infinity and yet is living in the world. How does the Infinite express itself in the finite? 

  

Sthita means steady, prajna means one of wisdom. 

Kaa bhaasha means what is his nature, his description. 

Prabhaasheta means how does he speak. Speech is one of the five organs of action. So, the question is How he acts when He is in the world?

Kimaaseeta means how does he sit? When you sit, you are with yourself, not contacting the world. So, the question is about his inner nature. 

And the last, ‘vrajeta kim’, how does he walk? When you walk you interact with the world. So how does such a person meet the external world?

Hence it is a complete question – a word painting of a person of Excellence, where, the painting is veiled and is to be unveiled by the Lord through His answer to the above question in the next few verses.

Verse 55

Sri Bhagawan Uvaacha:

Prajahaati yadaa kaamaan

Sarvaan paartha manogataan;

Aatmanyevaatmanaa tushtah Sthitaprajnastadochyate.

The Blessed Lord said:

When a man completely casts off, O Arjuna, all the desires of the mind and is satisfied in the Self by the Self, then is he said to be one of steady wisdom.

Lord Krishna explains that such a being (Stithaprajna) is immersed in the soul and is completely satisfied by the soul. 

The stability of one’s mind can be known when one becomes pleased and satisfied by the resultant purity of the mind after completely abandoning all desires and lust. 

Swami says,

“The Stithaprajna will be free from all desire and ever engaged in the contemplation of the Atma.  

To give up the promptings of the desire in the mind is a negative process. The negative process is to remove the seedlings of wrong and evil from the mind. 

But here, the positive process to grow the crop of attachment to God (SELF) in the field cleansed thus is portrayed”.

(Extract from the book - Message of the Lord)

The Garuḍa Purāṇa states:

Chakradharo ’pi suratvaṁ

Suratvalābhe sakalasurapatitvam

Bhavtirum surapatirūrdhvagatitvaṁ

Tathāpi nanivartate tṛiṣhṇā 

(2.12.14) [v47]

“A king wishes to be the emperor of the whole world; the emperor aspires to be a celestial god; a celestial god seeks to be Indra, the king of heaven; and Indra desires to be Brahma, the secondary creator. Yet the thirst for material enjoyment does not get satiated.”

But when one learns to turn the mind away from material allurements and renounces the desires of the senses, such a person comes in touch with the inner bliss of the soul and becomes transcendentally situated. 

The Kaṭhopaniṣhad goes to the extent of saying that one who has renounced desires becomes like God:

yadā sarve pramuchyante

kāmā ye ’sya hṛidi śhritaḥ

atha martyo ’mṛito

bhavatyatra brahma samaśhnute

(2.3.14)[v48]

“When one eliminates all selfish desires from the heart, then the materially fettered jīvātmā (soul) attains freedom from birth and death, and becomes God like in virtue.” 

Sri Krishna states in the above verse that a transcendentally situated person is one who has given up selfish desires and cravings of the senses and is satisfied in the self.

The above Kathopanishad verse says, "....... He attains freedom from birth and death".

For attaining this freedom, one need not have to die physically. The freedom is not physical freedom from anything but the eternal freedom from one's identity with one's BMI equipment. So, a Stithaprajna does not have / own a body at all. Then who is there in Him, to think about the birth or death of his body, which is not his own any more. 

If one has a glimpse of this freedom for a fraction of a minute in his nidhidhysana, then, he can never (mentally) return to this world of bondage, world of noise, world of Ego!!!!

Contemplate...

Love.

Bhagwad Gita - Post 27

Verse 47 continued....

Even while working, give up the pride of doer-ship. 

Sri  Krishna wants Arjun to give up kartritwābhimān, or the ego of being the doer. He instructs Arjuna never to chase after preconceived motives attached to his actions nor consider himself as the cause of the results of his actions. 

However, when we perform actions, then why should we not consider ourselves as the doers of those actions? 

The reason is that our senses, mind, and intellect are inert; God energizes them with his power and puts them at our disposal. As a result, only with the help of the power we receive from him, are we able to work. 

For example, the equipments in the kitchen are all inactive by themselves, but they get energized by someone’s hand, and then they perform all actions. 

Now, if we say that the equipments by themselves are the doers of actions, it will be inaccurate. If the hand did not energize them, what would they be able to do? They would merely lie inert in the kitchen. 

Similarly, if God did not supply our body-mind-soul mechanism the power to perform actions, we could have done nothing. 

Thus, we must give up the ego of doing, remembering that God is the only source of the power by which we perform all our actions.

All the above thoughts are very nicely summarized in the following popular Sanskrit verse:

yatkṛitaṁ yatkariṣhyāmi

tatsarvaṁ na mayā kṛitam

tvayā kṛitaṁ tu phalabhuk

tvameva madhusūdana [v41]

“Whatever I have achieved and whatever I wish to achieve, I am not the doer of these. O Madhusudana, you are the real doer, and you alone are the enjoyer of their results.”.

Exactly the same revelation is given by Swami when He says,

"Man falsely imagines "I am doing this", "I am planning this". It is the supreme, all pervasive consciousness that motivates, unfolds the skills and operates the intellect.

Let God work through you and there will be no more duty. Let God shine forth. Let God show Himself. Live God, Eat God. Drink God. Breathe God. Realize the Truth and the other things will take care of themselves."

Sri Ramana has dealt with this subject wonderfully which has been captured in the form of question, answer, in the following link. 

Author has not included the entire text contained in the below link, as the post would get too long, do follow this link and read very relevant answers to the subject, given by this realized sage:

Ramana Maharshi on sense of doer-ship.

At the highest level, when man realizes God and exists verily as God, the individual identity is rend asunder in such a case and this dictum "Give up the doer-ship" is not even relevant at that state. The doer is gone, where is the doer-ship for such a Jiva turned Jivanmukhta, though He might be involved in so many actions!

Do not be attached to inaction. 

Although the nature of the living being is to work, often situations arise where work seems burdensome and confusing. In such cases, instead of running away from it, we must understand and implement the proper science of work, as explained by Sri Krishna to Arjuna. 

However, it is highly inappropriate if we consider work as laborious and burdensome, and resort to inaction. Becoming attached to inaction is never the solution and is clearly condemned by Sri Krishna.

Chinmaya sums up with these last lines in his commentary on this verse. 

“In effect, therefore, Arjuna is advised: "All that is given to you now is to act and, having known the cause of action to be a noble one, to bring into the activity all that is best in you and forget yourself in the activity. 

Such inspired action is sure to bear fruit, and again, it has its own reward-spiritual."

The work is the means; the Higher Self-experience alone is the Goal-Divine. 

Love.

Bhagwad Gita - Post 26

Karmanyevaadhikaaraste

Maa phaleshu kadaachana;

Maa karmaphalahetur bhoor

Maa te sango’stwakarmani.

Thy right is to work only, but never with its fruits;

let not the fruits of actions be thy motive,

nor let thy attachment be to inaction.

This is an extremely popular verse of the Bhagwad Gita, so much so that even most school children in India are familiar with it. We all know how this verse used to echo in our ears in yesteryears when the Sunday Mahabharatha serial was on. 

It offers deep insight into the proper spirit of work and is often quoted whenever the topic of karma yoga is discussed. The verse gives the instructions regarding the science of work: 

1)               Do your duty, but do not concern yourself with the results.

2)             The fruits of your actions are not for your enjoyment. 

3)             Even while working, give up the pride of doer-ship. 

4)             Do not be attached to inaction.

We will take up the first 2 in today's post.

Do your duty, but do not concern yourself with the results.

This refers to the action that we generally speak of, which includes duty, the performance of obligatory works. This injunction on action is born of the very structure of prakriti, which never ceases from moving further; and, all prakriti is potential activity. 

Even if we keep quiet and do not do any work, that consciousness of our not doing any work is also a work.

Hence, nobody can be without any kind of action. Total inactivity is not possible because every cell of the body is active. The mind is active, the growth which the body undergoes is an activity. 

There is continuous movement in the cosmos. It is like a train moving eternally on the rails, and in as much as there is no inactivity anywhere on account of the involvement of all things in the processes of prakriti, we should make the best of things.

Finally, in the state of the ultimate purusha, there is no activity, because there is no contact with prakriti and there is no flux or natural reaction.

But until that time, as long as the purusha, or the consciousness of the Atman, is involved in this body, there is a reciprocal action of the Atman and the body. 

Our duty is to act in such a manner that action does not bind us. The consideration of the fruit of an action is contrary to the concept of duty. A person who expects something from the performance of duty has not performed duty. 

Duty is not a wage earner. A person does not perform duty because something comes out of it. It is a necessary obligation on our part to participate in the very structure of the cosmos. 

If our legs walk, they are performing their duty, but they do not get salary because they are walking. The limbs of the body work independently, and no limb asks for recompense or consideration from the other parts of the body. If the eyes show us the way to go and the legs walk, the eyes may tell us to give them something because they helped us by showing the direction. 

This does not happen because mutual cooperation is the essence of duty; and in mutual cooperation, no expectation of fruits is possible because the very fact of mutual cooperation brings all the fruits that are required. 

The fruits of your actions are not for your enjoyment. 

To perform actions is an integral part of human nature. Having come into this world, we all have various duties determined by our family situation, social position, occupation, etc. While performing these actions, we must remember that we are not the enjoyers of the results—the results are meant for the pleasure of God.

dāsa bhūtamidaṁ tasya jagatsthāvara jangamam

śhrīmannārāyaṇa swāmī jagatānprabhurīśhwaraḥ

(Padma Puran) [v40]

“God is the Master of the entire creation; all moving and non-moving beings are his servants.” 

Material consciousness is characterized by the following manner of thoughts, “I am the proprietor of all that I possess. It is all meant for my enjoyment. I have the right to enhance my possessions and maximize my enjoyment.”

The reverse of this is Spiritual consciousness (in the path of devotion), which is characterized by thoughts such as, “God is the owner and enjoyer of this entire world. I am merely his selfless servant. I must use all that I have in the service of God.” 

Accordingly, Sri Krishna instructs Arjuna not to think of himself as the enjoyer of the fruits of his actions.

We have the right to do our duty, but the results are not dependent only upon our efforts. A number of factors come into play in determining the results—our efforts, destiny (our past karmas), the will of God, the efforts of others, the cumulative karmas of the people involved, the place and situation (a matter of luck), etc. 

Now if we become anxious for results, we will experience anxiety whenever they are not according to our expectations. So, Sri Krishna advises Arjun to give up concern for the results and instead focus solely on doing a good job. The fact is that when we are unconcerned about the results, we are able to focus entirely on our efforts, and the result is even better than before.

Duty is also, automatically, a privilege. The gods in heaven know that we deserve whatever is necessary for our existence under the conditions of the duty that we have to perform. So, there is no point in our working in this world, or doing anything, for that matter, under the impression that something will come. 

Continued......

Love.