Bhagwad Gita - Post 40

Dear All,

The Second Chapter is pre-eminently important because the whole of the teaching is on Sankhya and yoga, whose basic principles have been explained during the past few days. 

It is a complete teaching on the highest way of spiritual living, wherein there is a rapprochement of the world, God, and the individual at the same time. 

It is a rooting of one’s consciousness in the total envisagement of values. “Therefore, O Arjuna, this knowledge that has been communicated to you up to this time is enough for you to get established in that Brahman. 

Once you are established in this, you will never have any mental confusion afterwards. Everything will be perspicacious; everything will be clear. You will see all things as if in a mirror.” 

Verse 1 and 2 

Arjuna Uvaacha:

Jyaayasee chet karmanaste

mataa buddhir janaardana;

Tat kim karmani ghore

maam niyojayasi keshava.

Arjuna said:

If it be thought by Thee that knowledge is superior to action, O Krishna, why then, O Kesava, dost Thou ask me to engage in this terrible action?

Vyaamishreneva vaakyena

buddhim mohayaseeva me;

Tadekam vada nishchitya

yena shreyo’ham aapnuyaam.

With these apparently perplexing words Thou confusest, as it were, my understanding; therefore, tell me that one way for certain by which I may attain bliss.

So, Arjuna is asking the Lord, “Sometimes You say Sankhya, sometimes You say yoga, sometimes You say, ‘do this’, sometimes You say, ‘do that’; You are confusing my mind.” 

Lord Krishna states in chapter two, verse 31 that - There is no greater good fortune for a kshatriya warrior than to engage in a war for righteousness. So, the superiority of actions has also being praised by Him. 

Due to the praising of both jnana yoga and karma yoga in a seemingly equal manner some conflict arises in Arjuna's mind and he became confused. 

But still he is clear enough to understand that the Lord being compassionate is never really perplexing to His devotees; but it may appear so because of a lack of clarity.

So Arjuna can perceive he is being seemingly bewildered and this is the underlying meaning of the verse. 

Actually, there was no confusion in what Sri Krishna said, but it had not entered the mind of Arjuna—as perhaps it has not entered the minds of many of us also. It cannot be remembered always. 

Now Sri Krishna takes up the question of the relation between Sankhya and yoga, about which enough has been said in the Second Chapter. 

After having heard all this, a question that usually arises in the minds of common people also arose in the mind of Arjuna. 

It has been mentioned again and again that all our activities have to be based on the knowledge of the Sankhya. 

But are they two different paths, or are they internally related to each other?

Lord Krishna takes over and explains in the next upcoming verses, to clear the doubt expressed in the above question.

Love.

Bhagwad Gita - Post 39

Verse 31

Ye me matam idam nityam anutishthanti maanavaah;

Shraddhaavanto'nasooyanto muchyante te'pi karmabhih.

Those men who constantly practice this teaching of Mine with faith and without caviling, they too are freed from actions.

Verse 32

Ye twetad abhyasooyanto naanutishthanti me matam;

Sarvajnaanavimoodhaam staan viddhi nashtaan achetasah.

But those who carp at My teaching and do not practice it, deluded in all knowledge and devoid of discrimination, know them to be doomed to destruction.

Verse 33

Sadrisham cheshtate swasyaah prakriter jnaanavaan api;

Prakritim yaanti bhootaani nigrahah kim karishyati.

Even a wise man acts in accordance with his own nature; beings will follow nature; what can restraint do?

Verse 34

Indriyasyendriyasyaarthe raagadweshau vyavasthitau;

Tayor na vasham aagacchet tau hyasya paripanthinau.

Attachment and aversion for the objects of the senses abide in the senses; let none come under their sway, for they are his foes.

Verse 35

Shreyaan swadharmo vigunah paradharmaat swanushthitaat;

Swadharme nidhanam shreyah paradharmo bhayaavahah.

Better is one's own duty, though devoid of merit, than the duty of another well discharged. Better is death in one's own duty; the duty of another is fraught with fear.

Verse 36

Arjuna Uvaacha:

Atha kena prayukto'yam paapam charati poorushah;

Anicchann api vaarshneya balaad iva niyojitah.

Arjuna said:

But impelled by what does man commit sin, though against his wishes, O Varshneya (Krishna), constrained, as it were, by force?

Verse 37

Sri Bhagavaan Uvaacha:

Kaama esha krodha esha rajoguna samudbhavah;

Mahaashano mahaapaapmaa viddhyenam iha vairinam.

The Blessed Lord said:

It is desire, it is anger born of the quality of Rajas, all-sinful and all-devouring; know this as the foe here (in this world).

Verse 38

Dhoomenaavriyate vahnir yathaadarsho malena cha;

Yatholbenaavrito garbhas tathaa tenedam aavritam.

As fire is enveloped by smoke, as a mirror by dust, and as an embryo by the amnion, so is this enveloped by that.

Verse 39

Aavritam jnaanam etena jnaanino nityavairinaa;

Kaamaroopena kaunteya dushpoorenaanalena cha.

O Arjuna, wisdom is enveloped by this constant enemy of the wise in the form of desire, which is unappeasable as fire!

Verse 40

Indriyaani mano buddhir asyaadhishthaanam uchyate;

Etair vimohayatyesha jnaanam aavritya dehinam.

The senses, mind and intellect are said to be its seat; through these it deludes the embodied by veiling his wisdom.

Verse 41

Tasmaat twam indriyaanyaadau niyamya bharatarshabha;

Paapmaanam prajahi hyenam jnaana vijnaana naashanam.

Therefore, O best of the Bharatas (Arjuna), controlling the senses first, do thou kill this sinful thing (desire), the destroyer of knowledge and realisation!

Verse 42

Indriyaani paraanyaahur indriyebhyah param manah;

Manasastu paraa buddhir yo buddheh paratastu sah.

They say that the senses are superior (to the body); superior to the senses is the mind; superior to the mind is the intellect; and one who is superior even to the intellect is He-the Self.

Verse 43

Evam buddheh param buddhwaa samstabhyaatmaanam aatmanaa;

Jahi shatrum mahaabaaho kaamaroopam duraasadam.

Thus, knowing Him who is superior to the intellect and restraining the self by the Self, slay thou, O mighty-armed Arjuna, the enemy in the form of desire, hard to conquer!

Hari Om Tat Sat Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam Yogashaastre Sri Krishnaarjunasamvaade Karmayogo Naama Tritiyo'dhyaayah

Thus in the Upanishads of the glorious Bhagavad Gita, the science of the Eternal, the scripture of Yoga, the dialogue between Sri Krishna and Arjuna, ends the third discourse entitled: "The Yoga of Action"

Love.

Bhagwad Gita - Post 38

Verse 14

Annaad bhavanti bhootaani parjanyaad anna sambhavah;

Yajnaad bhavati parjanyo yajnah karma samudbhavah.

From food come forth beings, and from rain food is produced; from sacrifice arises rain, and sacrifice is born of action.

Verse 15

Karma brahmodbhavam viddhi brahmaakshara samudbhavam;

Tasmaat sarvagatam brahma nityam yajne pratishthitam.

Know thou that action comes from Brahma, and Brahma proceeds from the Imperishable. Therefore, the all-pervading (Brahma) ever rests in sacrifice.

Verse 16

Evam pravartitam chakram naanuvartayateeha yah;

Aghaayur indriyaaraamo mogham paartha sa jeevati.

He who does not follow the wheel thus set revolving, who is of sinful life, rejoicing in the senses, he lives in vain, O Arjuna!

Verse 17

Yastwaatmaratir eva syaad aatmatriptashcha maanavah;

Aatmanyeva cha santushtas tasya kaaryam na vidyate.

But for that man who rejoices only in the Self, who is satisfied in the Self, who is content in the Self alone, verily there is nothing to do.

Verse 18

Naiva tasya kritenaartho naakriteneha kashchana;

Na chaasya sarvabhooteshu kashchidartha vyapaashrayah.

For him there is no interest whatsoever in what is done or what is not done; nor does he depend on any being for any object.

Verse 19

Tasmaad asaktah satatam kaaryam karma samaachara;

Asakto hyaacharan karma param aapnoti poorushah.

Therefore, without attachment, do thou always perform action which should be done; for, by performing action without attachment man reaches the Supreme.

Verse 20

Karmanaiva hi samsiddhim aasthitaa janakaadayah;

Lokasangraham evaapi sampashyan kartum arhasi.

Janaka and others attained perfection verily by action only; even with a view to the protection of the masses thou shouldst perform action.

Verse 21

Yadyad aacharati shreshthas tattadevetaro janah;

Sa yat pramaanam kurute lokas tad anuvartate.

Whatsoever a great man does, that other men also do; whatever he sets up as the standard, that the world follows.

Verse 22

Na me paarthaasti kartavyam trishu lokeshu kinchana;

Naanavaaptam avaaptavyam varta eva cha karmani.

There is nothing in the three worlds, O Arjuna, that should be done by Me, nor is there anything unattained that should be attained; yet I engage Myself in action!

Verse 23

Yadi hyaham na varteyam jaatu karmanyatandritah;

Mama vartmaanuvartante manushyaah paartha sarvashah.

For, should I not ever engage Myself in action, unwearied, men would in every way follow My path, O Arjuna!

Verse 24

Utseedeyur ime lokaa na kuryaam karma ched aham;

Sankarasya cha kartaa syaam upahanyaam imaah prajaah.

These worlds would perish if I did not perform action; I should be the author of confusion of castes and destruction of these beings.

Verse 25

Saktaah karmanyavidwaamso yathaa kurvanti bhaarata;

Kuryaad vidwaam stathaa saktash chikeershur lokasangraham.

As the ignorant men act from attachment to action, O Bharata (Arjuna), so should the wise act without attachment, wishing the welfare of the world!

Verse 26

Na buddhibhedam janayed ajnaanaam karmasanginaam;

Joshayet sarva karmaani vidwaan yuktah samaacharan.

Let no wise man unsettle the minds of ignorant people who are attached to action; he should engage them in all actions, himself fulfilling them with devotion.

Verse 27

Prakriteh kriyamaanaani gunaih karmaani sarvashah;

Ahamkaaravimoodhaatmaa kartaaham iti manyate.

All actions are wrought in all cases by the qualities of Nature only. He whose mind is deluded by egoism thinks: “I am the doer”.

Verse 28

Tattwavittu mahaabaaho gunakarma vibhaagayoh;

Gunaa guneshu vartanta iti matwaa na sajjate.

But he who knows the truth, Oh mighty-armed Arjuna, about the divisions of the qualities and their functions, knowing that the Gunas as senses move amidst the Gunas as the sense-objects, is not attached.

Verse 29

Prakriter gunasammoodhaah sajjante gunakarmasu;

Taan akritsnavido mandaan kritsnavin na vichaalayet.

Those deluded by the qualities of Nature are attached to the functions of the qualities. A man of perfect knowledge should not unsettle the foolish one of imperfect knowledge.

Verse 30

Mayi sarvaani karmaani sannyasyaadhyaatma chetasaa;

Niraasheer nirmamo bhootwaa yudhyaswa vigatajwarah.

Renouncing all actions in Me, with the mind centered in the Self, free from hope and egoism, and from (mental) fever, do thou fight.

Continued...