विवेचन सारांश
Indestructible soul and importance of Karma yoga
This chapter is about - Sānkhya Yoga - The Yoga of Knowledge.
The session began with the auspicious lighting of lamps and prayers.
With the grace of the divine we are fortunate to learn the Gita, to understand it, to incorporate its principles in our life, to spread the light of knowledge and to elevate ourselves beyond the mundane. All this is possible because of our good deeds in our lives and over many previous births or good deeds by our ancestors or because of the grace of saints in this birth or in previous births.
Our most reverred Swamiji Govin Dev Giri ji Maharaj emphasised that priority should be given to the prime duty which is to servethe sacred Geeta ji. From 23rd to 28th May, a five-day National Workers' Conference was held at Sangamner. The booklet Compiled by Lucknow Geeta Parivar and published by Pune Geeta Parivar:
The session began with the auspicious lighting of lamps and prayers.
With the grace of the divine we are fortunate to learn the Gita, to understand it, to incorporate its principles in our life, to spread the light of knowledge and to elevate ourselves beyond the mundane. All this is possible because of our good deeds in our lives and over many previous births or good deeds by our ancestors or because of the grace of saints in this birth or in previous births.
Our most reverred Swamiji Govin Dev Giri ji Maharaj emphasised that priority should be given to the prime duty which is to servethe sacred Geeta ji. From 23rd to 28th May, a five-day National Workers' Conference was held at Sangamner. The booklet Compiled by Lucknow Geeta Parivar and published by Pune Geeta Parivar:
संस्कार पथ दिग्दर्शिका
was released which includes year-round children's programs.
As a recap, verses 2:22 and 2:23 - Bhagavan says that the body is likened to the clothes we wear. Just as we discard worn out clothes and replace them by wearing new ones, so is the body which encompasses the soul. The soul is indestructible.
As a recap, verses 2:22 and 2:23 - Bhagavan says that the body is likened to the clothes we wear. Just as we discard worn out clothes and replace them by wearing new ones, so is the body which encompasses the soul. The soul is indestructible.
2.23
nainaṃ(ñ) chindanti śastrāṇi, nainaṃ(n) dahati pāVākaḥ,
na cainaṃ(ṅ) kledayantyāpo, na śoṣayati mārutaḥ. 2.23
Weapon can not cut it nor can fire burn it; water cannot wet it nor can wind dry it.
Bhagavan says that without any doubt the soul is in the state of Nithya (permanent and forever). It cannot be severed by a sword, burnt by fire, wetted by water, or dried by the wind. The body is made of five elements - wind, water, fire, earth, and space. The reference to space on the effect of the soul is not considered as it has no related action. The soul is not affected by any of the elements that make up the body. It is in bondage as far as it is trapped inside the living body.
Only on death of the body does it become free to Unite with the Paramatma which is commonly referred to as 'Mukti' or 'Moksha'. The physical body of the living is only a receptacle for the soul. Death is just a break before the soul enters into another body. That is the impermanence of the body compared to the omnipresent and all pervading soul.
Only on death of the body does it become free to Unite with the Paramatma which is commonly referred to as 'Mukti' or 'Moksha'. The physical body of the living is only a receptacle for the soul. Death is just a break before the soul enters into another body. That is the impermanence of the body compared to the omnipresent and all pervading soul.
acchedyo'ya madāhyo'yam, akledyo'śoṣya eva ca,
nityaḥ(s) sarvagataḥ(s) sthāṇur, acalo'yaṃ(m) sanātanaḥ. 2.24
For this soul is incapable of being cut, or burnt by fire; nor can it be desolved by water and is undriable by air as well; This soul is eternal, all-pervading, immovable, constant and everlasting.
Bhagavan says that humans try to understand the soul and describe it is a light within the body. Whatever be the physical description they are all wrong and not like what we perceive the soul to be. This is because our imagination is limited to only things that the human mind or intellect can understand. We are not endowed with the capacity to describe that we cannot comprehend.
Moreover, the soul has no form and remains untouched by the elements of nature. It is beyond time and space, eternal, changeless, and immovable.
For example, if a new word like 'kisri' is mentioned to us we cannot understand or identify it with an object as we do not know the meaning of the word. Atma or the soul is similar. So why worry and feel sad about something that we do not know about as it is a pointless pursuit.
Moreover, the soul has no form and remains untouched by the elements of nature. It is beyond time and space, eternal, changeless, and immovable.
For example, if a new word like 'kisri' is mentioned to us we cannot understand or identify it with an object as we do not know the meaning of the word. Atma or the soul is similar. So why worry and feel sad about something that we do not know about as it is a pointless pursuit.
avyakto'yama cintyo'yam, avikāryo'yamucyate,
tasmādevaṃ(v̐) viditvainaṃ(n) nānuśocitumarhasi.2.25
This soul is unmanifest; it is incomprehensible and it is spoken of as immutable. Therefore, knowing it as such, you should not grieve.
The second characteristic of the element of self is to be unmanifested. Can't be expressed by any description, any example or analogy. That which is unmanifest is also inconceivable. It cannot be contemplated or imagined. In fact nothing will happen. This is the third feature. The fourth specialty of the soul element is to be unchangeable. The soul is eternal, unmanifest, inconceivable and changeless. That's why you don't need to grieve for it.
atha cainaṃ(n) nityajātaṃ(n), nityaṃ(v̐ ) vā manyase mṛtam,
tathāpi tvaṃ(m) mahābāho, naivaṃ śocitumarhasi.2.26
And, Arjuna, if you should assume this soul to be subject to perpetual birth and death, even then you should not grieve like this.
Across all cultures in India, Bhagavad Gita alone is acceptable by all. Why so? This is because it has been told by Bhagavan himself and helps an individual to pursue everlasting bliss by leading life by its principles and thereby attaining salvation. Bhagavan has not dictated what should be abided by but lucidly explained to Arjuna and thereby to all humanity in different ways the truth of our existence and liberation. Anything that has a beginning has an end. This is what we should understand and know nothing is permanent in the world - be it the sun, moon, stars, river, and all life forms. The impermanence of life cannot be made permanent by any means so no one has the right to feel sad and grieve about things. Kabir Das Ji in his couplet says:
आये है तो जायेंगे, राजा रंक फ़कीर ।
If one comes into this world, it is sure he has to leave it one day be it the king or the beggar. YamaRaj treats everyone alike and upon death binds everyone alike in chains.
Stephen Covey in his book 'Seven habits of highly effective people' has described two spheres. One is the inner sphere-the sphere of influence which is under our control. The outer sphere comprises everything which is not under our span of influence. It is not worth the time and effort to ponder and worry about things which are not under our control. We cannot change our neighbour, parents, son, etc. So worrying about things not in one's control leads to various health issues which is uncalled for. Bhagavan says even if one believes in death, grieving over the loss of loved ones is of no use. The cycle of birth and death continues and the soul is everlasting.
Stephen Covey in his book 'Seven habits of highly effective people' has described two spheres. One is the inner sphere-the sphere of influence which is under our control. The outer sphere comprises everything which is not under our span of influence. It is not worth the time and effort to ponder and worry about things which are not under our control. We cannot change our neighbour, parents, son, etc. So worrying about things not in one's control leads to various health issues which is uncalled for. Bhagavan says even if one believes in death, grieving over the loss of loved ones is of no use. The cycle of birth and death continues and the soul is everlasting.
jātasya hi dhruvo mṛtyuḥ(r), dhruvaṃ(ñ) janma mṛtasya ca,
tasmādaparihārye'rthe, na tvaṃ(m) śocitumarhasi. 2.27
For, in that case death is certain for the born, and rebirth is inevitable for the dead.You should not, therefor, grieve over the inevitable.
Anything that comes into existence has to face death. That is why it is often said, 'As sure as Death.' Everything in this world has a timeframe and an expiry date.
Kabir Das Ji says in his poem -
Kabir Das Ji says in his poem -
पीर मरे, पैगम्बर मरि हैं,
मरि हैं ज़िन्दा जोगी,
राजा मरि हैं, परजा मरि हैं,
मरि हैं बैद और रोगी।
साधो ये मुरदों का गांव!
Be it a prophet, a King, divine personalities, common people, doctor and patients, all eventually die. This is indeed a world of dead people.
चंदा मरि है, सूरज मरि है,
मरि हैं धरणी आकासा,
चौदह भुवन के चौधरी मरि हैं
इन्हूँ की का आसा।
साधो ये मुरदों का गांव!
The moon, sun, earth, sky all have a limited existence. The rich and poor alike all die. This is indeed a world of dead people.
नौहूँ मरि हैं, दसहुँ मरि हैं,
मरि हैं सहज अठ्ठासी,
तैंतीस कोटि देवता मरि हैं,
बड़ी काल की बाज़ी।
साधो ये मुरदों का गांव!
Many have died and died across ages. So death is certain for one who is born. This is indeed a world of dead people.
Following is the link to the Bhajan
https://drive.google.com/file/d/14DQ5IEa0AfY-S4CEGvQUp2-z1jzLDzvA/view?usp=drivesdk
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥ २-१२॥
Never was a time when Bhagavan or we did not exist. Our soul gets reborn in new bodies and is everlasting. For example, we purchase a car which has a period of life for 15 years. In case of an accident, it loses its utility much earlier because of damage beyond repair. Similarly, our body may have a life span of 100 years. If we abuse it by not taking care of it by regular exercise, pranayama, mental well being, and eating junk food - then the liver or kidney gets affected thereby resulting in early death. So Bhagavan says that one can prolong life to a certain extent by taking care of the body but death is certain.
avyaktādīni bhūtāni, vyaktamadhyāni bhārata,
avyaktanidhanānyeva, tatra kā paridevanā. 2.28
Arjuna, before birth beings are not manifest to our human senses; on death they return to the unmanifest again. They are manifest only in the interim between birth and death. What occasion, then, for lamentation?
Bhagavan explains to Arjuna that the soul is without a body before birth and after death. It is only for a short span of time that the soul is bound within the body. Its original state is free and unmanifest. So for that which is everlasting there is no cause to grieve. It is only the body which is like a cloak and has limited period of existence. What matters is the soul and it is everlasting.
This means there there is no reason to grieve over the loss as it is only the body that is destroyed upon death. Only by practicing Karma, Jnana, or Bhakti yoga does one attain salvation. Else, the cycle of birth and death continues and the soul acquires a new body to continue to live on this earth.
āścaryavatpaśyati kaścidenam,
āścaryavadvadati tathaiva cānyaḥ,
āścaryavaccainamanyaḥ(ś) śṛṇoti,
śrutvā'pyenaṃ(v̐) veda na caiva kaścit.2.29
Hardly any great soul perceives this soul as marvellous, scarce another great soul likewise speaks thereof as marvellous, and scarce another worthy one hears of it as marvellous, while there are some who know it not even on hearing of it.
Only a few experience the wonder of the Soul, few speak of its marvel, very few hear about the greatness of the Soul, and many do not understand even on hearing about it. The soul is indestructible and is within the body only as long as there is life within the body. Else the soul is unfettered and in Union with the Paramatma.
dehī nityamavadhyo'yaṃ(n), dehe sarvasya bhārata,
tasmātsarvāṇi bhūtāni, na tvaṃ(m) śocitumarhasi. 2.30
Arjuna, this soul dwelling in the bodies of all, can never be slain; therefore , you should not mourn for any one.
In Hinduism there are two things - 1. Abadhya (not to be killed) which includes humans and cows. 2. Another is that which cannot be killed even if one desires which refers to the Soul.
Bhagavan tells Arjuna that he has no right to lament for the death of his near and dear. The soul is indestructible and permanent. His duty as a Kshatriya is important. The body is temporary and destructible. Hence he should not dither and embark on the path of Karma yoga.
Bhagavan tells Arjuna that he has no right to lament for the death of his near and dear. The soul is indestructible and permanent. His duty as a Kshatriya is important. The body is temporary and destructible. Hence he should not dither and embark on the path of Karma yoga.
svadharmamapi cāvekṣya, na vikampitumarhasi,
dharmyāddhi yuddhācchreyo'nyat, kṣatriyasya na vidyate. 2.31
Besides, considering your own duty too, you should not waver, for there is nothing more welcome for a man of the warrior class than a righteous war.
Bhagavan reminds Arjuna that he is a Kshatriya and has been appointed by the king to wage war against the enemy for the sake of dharma or righteousness. He should not fear or worry but perform his duty for a righteous world. In an Indo-Pak war, an army personnel of Jain religion has to perform his duty and not refuse under moral grounds. Similarly, Kshatriyas belong the warrior community and Arjuna being one should perform his duty and owe allegiance to the Pandava kingdom.
The story goes to enumerate the importance of one's duty: Once there was a king who took a stroll every day in his garden. There worked a guard in his kingdom who because of some special gift could envision the future in his dream. Once he dreamt of the king being attacked by a mad elephant. He immediately woke up and decided to protect his king. So when the king was in the garden as usual, the guard knocked him down. The king was annoyed by the guard's behaviour. That very moment, an elephant escaped from the hands of his mahout and ran into the garden. The king then understood the motive of the guard who thus saved his life. The king amply rewarded the guard with an expensive chain. He also ordered that the guard be removed from his duty. The guard was surprised as he felt he saved the king. Since the guard was on night duty, he failed to perform his duty. Instead he slept and had a vision. On the grounds of dereliction of duty the guard lost his job.
The story goes to enumerate the importance of one's duty: Once there was a king who took a stroll every day in his garden. There worked a guard in his kingdom who because of some special gift could envision the future in his dream. Once he dreamt of the king being attacked by a mad elephant. He immediately woke up and decided to protect his king. So when the king was in the garden as usual, the guard knocked him down. The king was annoyed by the guard's behaviour. That very moment, an elephant escaped from the hands of his mahout and ran into the garden. The king then understood the motive of the guard who thus saved his life. The king amply rewarded the guard with an expensive chain. He also ordered that the guard be removed from his duty. The guard was surprised as he felt he saved the king. Since the guard was on night duty, he failed to perform his duty. Instead he slept and had a vision. On the grounds of dereliction of duty the guard lost his job.
yadṛcchayā copapannaṃ(m), svargadvāRāmapāvṛtam,
sukhinaḥ kṣatriyāḥ(ph) pārtha, labhante yuddhamīdṛśam. 2.32
Arjuna, fortunate are the Kṣatriyās who get such an unsolicited opportunity for war, which is an open gateway to heaven.
The Kshatriyas are born to fight and protect. Bhagavan says that Arjuna is fortunate to be a Kshatriya. If a Kshatriya dies while performing his duty, he reaches the heavenly abode. In Dwaparyuga, reaching heaven was the ultimate goal in life. So a Kshatriya dying in action in the battlefield attains heaven. When that is a given, Arjuna has no reason to dither from his duty.
atha cettvamimaṃ(n) dharmyaṃ(m), saṅgrāmaṃ(n) na kariṣyasi,
tataḥ(s) svadharmaṃ(ṅ) kīrtiṃ(ñ) ca, hitvā pāpamavāpsyasi. 2.33
Now, if you refuse to fight this righteous war, then, shirking your duty and losing your reputation, you will incur sin.
On Arjuna's request, Bhagavan suggests that if he does not fight the war then it means that he is not performing his duty thereby damaging his reputation. If one performs one's duty, then fame is acquired; else one is subject to criticism and accumulates sin. The world will forever remember a great warrior of not having performed his duty.
akīrtiṃ(ñ) cāpi bhūtāni, kathayiṣyanti te'vyayām,
saṃbhāvitasya cākīrtiḥ(r), maraṇādatiricyate. 2.34
Nay, people will also pour undying infamy on you; and infamy brought on a man enjoying popular esteem is worse than death.
A great warrior who does not perform his duty draws criticism during his lifetime and beyond. Even years later people will remember the warrior who ran away from the battlefield and call him by various names which cannot be mentioned.
This is evident with respect to Ravana. He was a great warrior and devotee of Bhagavan Shiva. He has performed many years of penance and endowed with special blessings. However because of his ill doings like abduction of Sita Ji, ill treatment of women, and bad behaviour - his reputation is tarnished to this date.
The story of Ramayana dates back several years but Ravana has become a householders name and referred for all bad actions. His effigy is burnt with great glee in every place in India and symbolises victory over evil. Such is the effect of fame on great people.
This is evident with respect to Ravana. He was a great warrior and devotee of Bhagavan Shiva. He has performed many years of penance and endowed with special blessings. However because of his ill doings like abduction of Sita Ji, ill treatment of women, and bad behaviour - his reputation is tarnished to this date.
The story of Ramayana dates back several years but Ravana has become a householders name and referred for all bad actions. His effigy is burnt with great glee in every place in India and symbolises victory over evil. Such is the effect of fame on great people.
bhayādraṇāduparataṃ(m), maṃsyante tvāṃ(m) mahārathāḥ,
yeṣāṃ(ñ) ca tvaṃ bahumato, bhūtvā yāsyasi lāghavam. 2.35
And the warrior-chiefs who thought highly of you, will now despise you, thinking that it was fear which drove you away from battle.
Bhagavan says to Arjuna that he has earned a lot of fame because of his skills and bravery. If he does not wage war on the flimsy ground that he cannot kill his own and accumulate sin, even the lowly warrior will taunt him as one who ran away from the battlefield out of fear.
avācyavādāṃśca bahūn, vadiṣyanti tavāhitāḥ,
nindantastava sāmarthyaṃ(n), tato duḥkhataraṃ(n) nu kim. 2.36
And your enemies, disparaging your might, will speak many unbecoming words; what can be more distressing than this?
Bhagavan continues to explain to Arjuna that if he shirks from his duty people will talk things which he doesn't deserve. Earning money, wealth, accumulating property, family and children - all these are desires which once fulfilled is overwhelming. Beyond a point the mind becomes restless on attaining these. One cannot have enough of fame. It is the only thing that lasts beyond one's lifetime and spoken about forever.
Once there was a king who had a step brother who was envious of him. The king decided to perform a yajna and feed several brahmans. An eagle flying above carrying a dead snake accidentally dropped the snake which fell into a cauldron in which the food was cooked. No one saw it and hence no one knew about it. The snake being poisonous, its poison permeated the food. The brahmans on consuming the food fell ill and died. The step brother took advantage of the situation and berated the king. The king was heartbroken as his good intention misfired and lost his life. When Yamaraj took the dead to ChitraGupt for accountability - ChitraGupt was confused as to who is to be blamed for the death of many. Should the eagle be blamed for dropping the snake? No, as it was accidental. Should the snake be blamed for the poison? No, as it was already dead. Should the king be held accountable? No, as his intention was good and he was not aware of the poison in the food. YamaRaj said that the step brother is accountable as he was the one who constantly criticized and was also the cause of the king's death. So the lesson is: one should never criticize or be part of it as it is a sinful act.
There are three ways to tackle criticism.
1. As suggested by Kabir Das Ji in his couplet:
Once there was a king who had a step brother who was envious of him. The king decided to perform a yajna and feed several brahmans. An eagle flying above carrying a dead snake accidentally dropped the snake which fell into a cauldron in which the food was cooked. No one saw it and hence no one knew about it. The snake being poisonous, its poison permeated the food. The brahmans on consuming the food fell ill and died. The step brother took advantage of the situation and berated the king. The king was heartbroken as his good intention misfired and lost his life. When Yamaraj took the dead to ChitraGupt for accountability - ChitraGupt was confused as to who is to be blamed for the death of many. Should the eagle be blamed for dropping the snake? No, as it was accidental. Should the snake be blamed for the poison? No, as it was already dead. Should the king be held accountable? No, as his intention was good and he was not aware of the poison in the food. YamaRaj said that the step brother is accountable as he was the one who constantly criticized and was also the cause of the king's death. So the lesson is: one should never criticize or be part of it as it is a sinful act.
There are three ways to tackle criticism.
1. As suggested by Kabir Das Ji in his couplet:
निंदक नियरे राखिए ऑंगन कुटी छवाय,
बिन पानी, साबुन बिना, निर्मल करे सुभाय।
बिन पानी, साबुन बिना, निर्मल करे सुभाय।
Kabir Das Ji in this couplet says that one has to keep those who criticize in close quarters as they are the ones who point out one's shortcomings and mistakes. This will enable one to refine oneself and thus come out clean without the use of water or soap (metaphor).
2. If one does the karma for the welfare of the community or nation, one should not worry of the criticism. Eg: Demonetisation done to end corruption by the Indian Prime Minister Modi Ji.
3. Criticism is like scratching - The doctor advises not to scratch the healing wound but it is irresistible. We all love to criticize and find fault in others. It is sinful to criticize or be a part of it. We should resist the temptation to criticize.
2. If one does the karma for the welfare of the community or nation, one should not worry of the criticism. Eg: Demonetisation done to end corruption by the Indian Prime Minister Modi Ji.
3. Criticism is like scratching - The doctor advises not to scratch the healing wound but it is irresistible. We all love to criticize and find fault in others. It is sinful to criticize or be a part of it. We should resist the temptation to criticize.
In reference to the Ramayana in Ramacharita Manas: once the tribal king NishadRaj and Lakshmana were sitting together. NishadRaj referred to the cruelty of the mother who exiled Bhagavan Ram.
Lakshmana beautifully explains that it is not her fault but the karma that is to be endured.
काहू न कोउ सुख दुख कर दाता। निज कृत कर्म भोग सबु भ्राता।।
We should listen to our own criticism but not of others. There are three types of criticism that should not be considered as belittling but use it to rectify oneself:
- Criticism by Swami/husband.
- Criticism by the father.
- Criticism by the Guru
We should use our criticism for our own welfare. A living example to support this thought is of Ratan Tata Ji. Once he travelled to America to meet Henry Ford to acquire the company. Mr Ford asked him if he had any prior experience or expertise in cars and insulted Ratan Ji. When Ratan Ji returned to India he formed a team and worked towards manufacturing a low budget car - the Nano which was a huge success. Later he released several other models like the Indica, Indigo, Safari and the like. After 20 years of successful ventures in the car segment, Ratan Ji met Mr Ford again. This time Mr Ford was humbled and infact his company was not doing very well. This resulted in selling of the Jaguar car technology to the Tatas. Such is the greatness of Ratan Ji. We on the other hand would have taken the criticism personally and not seized the opportunity to challenge ourselves!
hato vā prāpsyasi svargaṃ(ñ), jitvā vā bhokṣyase mahīm,
tasmāduttiṣṭha kaunteya, yuddhāya kṛtaniścayaḥ. 2.37
Die, and you will win heaven; conquer, and you enjoy sovereignty of the earth; therefore, stand up, Arjuna, determined to fight.
Bhagavan explains to Arjuna that even if he thinks that he would be defeated in the war and would die, still he would attain heaven as he would have followed Kshatriya dharma and died on action of duty. If he would wage war and win, then he would attain the kingdom rightfully. So either way it is desirable to wage the war and do perform his duty and not be bothered about the outcome.
sukhaduḥkhe same kṛtvā, lābhālābhau jayājayau,
tato yuddhāya yujyasva, naivaṃ(m) pāpamavāpsyasi. 2.38
Treating alike victory and defeat, gain and loss, pleasure and pain, get ready for the battle; fighting thus you will not incur sin.
Bhagavan further goes on to say to Arjuna that if he is mentally balanced and treats the dualities of victory-defeat, gain-loss, pleasure-pain, alike and perform his duty, he will not incur any sin. He would thus be freed of accumulating sin. Nothing should come in his way while following the path of duty - be it sorrow or sin.
eṣā te'bhihitā sāṅkhye, buddhiryoge tvimāṃ(m) śṛṇu,
buddhyā yukto yayā pārtha, karmabandhaṃ(m) prahāsyasi. 2.39
Arjuna, this attitude of mind has been presented to you from the point of view of Jñānayoga; now hear the same as presented from the standpoint of Karmayoga (the Yoga of selfless action). Equipped with this attitude of mind, you will be able to throw off completely the shackles of Karma.
From this verse onwards Bhagavan stresses the importance of Karma yoga. All along Bhagavan had explained Jnana yoga as Arjuna raised some questions for clarification. Bhagavan goes on to point out the benefits of performing one's duty which is of utmost importance in one's life. Renouncing the world and not performing one's duty is that of a coward.
nehābhikRāmanāśo'sti, pratyavāyo na vidyate,
svalpamapyasya dharmasya, trāyate mahato bhayāt. 2.40
In this path (of selfless action) there is no loss of effort, nor is there fear of contrary result, even a little practice of this discipline saves one from the terrible fear of birth and death.
Bhagavan assures Arjuna that following the path of Karma yoga helps to break the cycle of birth and death - 'punarapi jananam punarapi maranam.' Performing selfless action without a desire for the fruits of work or attachment to the result is the path of Karma yoga. Such an attitude leads to detachment and free from fear.
vyavasāyātmikā buddhiḥ(r), ekeha kurunandana,
bahuśākhā hyanantāśca, buddhayo'vyavasāyinām. 2.41
Arjuna, in this Yoga (of selfless action) the intellect is determinate and directed singly towards one ideal; where as the intellect of undecided (ignorant men moved by desires) wanders in all directions, after innumerable aims.
We human beings work with expectation of 3 types of rewards viz. favour, money, and fame. We desire for these outcomes and hence we perform work. Just like the money deposited in the bank remains intact, so does our good deeds which are kept safe in our account maintained in heaven by ChitraGupt. Whatever favours we enjoy we will have to return such favours in this birth or in several succeeding others. We mortals propitiate various Gods to fulfil our desires and are content on being blessed with them. We run in endless religious pursuits only for the sake of attaining fulfillment of our desires.
Bhagavan says that we should have single minded focus in performing our duties rightfully without attachment and surrender the fruits of such labour at his lotus feet. That is the true quality of a Karma yogi.
Bhagavan says that we should have single minded focus in performing our duties rightfully without attachment and surrender the fruits of such labour at his lotus feet. That is the true quality of a Karma yogi.
yāmimāṃ(m) puṣpitāṃ(v̐) vācaṃ(m), pravadantyavipaścitaḥ,
vedavādaratāḥ(ph) pārtha, nānyadastīti vādinaḥ.2.42
Arjuna, those who are full of worldly desires and devoted to the letter of the Vedas, who look upon heaven, as the supreme goal and argue that there is nothing beyond heaven, are unwise.
We have endless desires to own a lot of property, have a flourishing business, a family to love, ... and to attain them all we perform religious activities like pray, havan, fast, feed the poor, donate, etc. If we continue to do this our nature gets stuck in the physical world and we only tend to appease the deities for material benefits. This nature of ours is called 'sakaam buddhi' which is not connected with Bhagavan purely to be United with HIM
kāmātmānaḥ(s) svargaparā, janmakarmaphalapradām,
kriyāviśeṣabahulāṃ(m), bhogaiśvaryagatiṃ(m) prati. 2.43
They utter flowery speech recommending many rituals of various kinds for the attainment of pleasure and power with rebirth as their fruit.
Bhagavan advises Arjuna to not have 'sakaam buddhi' that is worshipping deities and appeasing only to attain material benefits for enjoyment in life. HE advises Arjuna to keep the mind engrossed in Bhagavan and perform duties as an offering to HIM
bhogaiśvaryaprasaktānāṃ(n), tayāpahṛtacetasām,
vyavasāyātmikā buddhiḥ(s), samādhau na vidhīyate. 2.44
Those whose minds are carried away by such words, and who are deeply attached to pleasure and worldly power, cannot attain the determinate intellect concentrated on God.
Those who have attachment to pleasures, who apply their intellect in the fruitive actions of the Vedas, who consider the pleasures of heaven above all, are irrational people. Those whose attitude is engaged in pleasures, opulence, desires, they keep doing only this. Someone will ask, what will be gained by reading the Gita? Will there be any profit?? Where we serve, there has been a profit of ten million in the business. The person with a fruitful intellect does not like spiritual discourses or discussions on spirituality.
The one whose intellect is engaged in HIM, his fruitive attitude starts decreasing gradually. When needed, it is not bad to ask from HIM, we must worship the deities. Remembering HIM just for asking, don't be engaged in such a fruitless attitude.
traiguṇyaviṣayā vedā, nistraiguṇyo bhavārjuna,
nirdvandvo nityasattvastho, niryogakṣema ātmavān. 2.45
Arjuna, the Vedas thus deal with the evolutes of three Guṇas (modes of Prakṛti), viz., worldly enjoyments and the means of attaining such enjoyments; be thou indifferent to these enjoyments and their means, rising above pairs of opposites like pleasure and pain etc., established in the Eternal Existence (God), absolutely unconcerned about the fulfillments of wants and the preservation of what has been already attained, you be self-controlled.
Here Bhagavan is graciously telling that thing, which is not readily available in the scriptures. Be free from the three gunas and dualities of fruitive actions. Always be situated in the Supreme. Leave the responsibility of your welfare on HIM.
yāvānartha udapāne, sarvataḥ(s) saṃplutodake,
tāvānsarveṣu vedeṣu, brāhmaṇasya vijānataḥ. 2.46
A Brāhmaṇa, who has obtained enlightenment, has as much use for all the Vedas as one who stands at the brink of a sheet of water overflowing on all sides has for a small reservoir of water.
If a big dam is built there is no need for construction of smaller dams around. Similarly, if a house has a submersive pump to fetch water, there is no need to store water in small buckets. If one's mind is fixed on the Paramatma alone then there is no need to follow the smaller aspects of observing austerities and other rituals in expectation of desired wishes. If one knows the Brahma tatva then there is no need to know all the Vedas.
The sages themselves do not use the mantras in the Vedas for their own benefit. Examples of saints helping people for a wise cause by the power of Veda mantras include: Saint Nirmukth helped Atmadev have a son named Gokarna, Sage Vashishta performed yajna for king Dasharatha to have progeny, on Nandini's request sage Vashista destroyed the arrogant king Kaushik's army, sage Kardam performed yagna and took the devahuti around the seven worlds, Ashwini Kumar twins who were physicians of the Devas first prepared chawanaprash to give to the sage Chyavana. Vedas are thus meant to be used for the good and fulfillment of special wishes for the welfare of humanity. One who stays by the river does not require to dig a pond for water. Similarly, Bhagavan says that yogis do not require to perform yagnas for their personal desire:
The sages themselves do not use the mantras in the Vedas for their own benefit. Examples of saints helping people for a wise cause by the power of Veda mantras include: Saint Nirmukth helped Atmadev have a son named Gokarna, Sage Vashishta performed yajna for king Dasharatha to have progeny, on Nandini's request sage Vashista destroyed the arrogant king Kaushik's army, sage Kardam performed yagna and took the devahuti around the seven worlds, Ashwini Kumar twins who were physicians of the Devas first prepared chawanaprash to give to the sage Chyavana. Vedas are thus meant to be used for the good and fulfillment of special wishes for the welfare of humanity. One who stays by the river does not require to dig a pond for water. Similarly, Bhagavan says that yogis do not require to perform yagnas for their personal desire:
योगक्षेमं वहाम्यहम्
Those who are constantly engaged in the thought of the Supreme will be taken care by HIM.
karmaṇyevādhikāraste, mā phaleṣu kadācana,
mā karmaphalaheturbhūr, mā te saṅgo'stVākarmaṇi. 2.47
Your right is to work only and never to the fruit thereof. Do not consider yourself to be the cause of the fruit of actions, nor let your attachment be to inaction.
This is the only verse in the Gita where all the four charans bear a sukthi each (self meaning). In the Ramacharita Manas - ayodhya khand:
Shakuntala Ji
Question: Eating plants and vegetables is sinful?
Answer: Our body is formed of Panchkosha. So eating plants, fruits, and vegetables to sustain the body are allowed.
बड़े भाग मानुष तनु पावा, सुर दुर्लभ सब ग्रंथन्हि गावा।
We humans are endowed with a body that no other being has. An elephant is huge and has raw power, a dog has amplified smelling capacity, an eagle has a sharp eyesight, a lion has strength, a snake has venomous poison, but a human has no such heightened quality and still can control all of the above. The human body is unique and an abode through which one can attain liberation.
The session ended with Hari Kirtan.
Question and Answer session:
Surender Ji
Question: Who are we? What is the atma connection?
Answer: Each soul has a separate accountability. It is difficult to understand the soul with our limited knowledge and understanding. Humans are not empowered to understand the limitless. We can understand anything with reference to the material world. Atma is Paramatma's power but accountability is different for each atma.
Jetaji
Question: In the verse Bhagavan says that if Arjuna wins he gets the kingdom and if he loses and dies will attain heaven. What about Moksh?
Answer: In Dwaparyug people only thought of heaven and nothing beyond. All their pursuits were to reach heaven. Arjuna has never expressed his interest in Moksh. That is why in 2:18 Bhagavan says that even on attaining heaven all will have to come back to earth, so attaining heaven is not the ultimate to reach the Supreme.
Maya Ji
Question: Why is the soul not affected by space?
Answer: There is no action associated with space and hence its influence on the soul is not considered.
Pushpa Ji
Question: What is the meaning of Nishkarma?
Answer: It means no expectation of the fruit of Karma and hence no attachment to the Karma. Jnana yoga, Karma yoga, and Bhakthi yoga are all paths to liberation.
Manju Ji
Question: In 4:38 what is the meaning of Jnana?
Answer: Bhagavan says that on acquiring the divine knowledge all sins and merits are nullified and the soul gets liberated from the cycle of birth and death.
Dr Madhu Ji
Question: Please throw light on the 3 types of bodies as per yoga shastra.
Answer: The Stoola and Sookshma sharira inspires us to merge with the Supreme and gets destroyed on death. The karana sharira stores all our merits and demerits, likes, and desires and is carried forward in our next birth.
The session ended with Hari Kirtan.
Question and Answer session:
Surender Ji
Question: Who are we? What is the atma connection?
Answer: Each soul has a separate accountability. It is difficult to understand the soul with our limited knowledge and understanding. Humans are not empowered to understand the limitless. We can understand anything with reference to the material world. Atma is Paramatma's power but accountability is different for each atma.
Jetaji
Question: In the verse Bhagavan says that if Arjuna wins he gets the kingdom and if he loses and dies will attain heaven. What about Moksh?
Answer: In Dwaparyug people only thought of heaven and nothing beyond. All their pursuits were to reach heaven. Arjuna has never expressed his interest in Moksh. That is why in 2:18 Bhagavan says that even on attaining heaven all will have to come back to earth, so attaining heaven is not the ultimate to reach the Supreme.
Maya Ji
Question: Why is the soul not affected by space?
Answer: There is no action associated with space and hence its influence on the soul is not considered.
Pushpa Ji
Question: What is the meaning of Nishkarma?
Answer: It means no expectation of the fruit of Karma and hence no attachment to the Karma. Jnana yoga, Karma yoga, and Bhakthi yoga are all paths to liberation.
Manju Ji
Question: In 4:38 what is the meaning of Jnana?
Answer: Bhagavan says that on acquiring the divine knowledge all sins and merits are nullified and the soul gets liberated from the cycle of birth and death.
Dr Madhu Ji
Question: Please throw light on the 3 types of bodies as per yoga shastra.
Answer: The Stoola and Sookshma sharira inspires us to merge with the Supreme and gets destroyed on death. The karana sharira stores all our merits and demerits, likes, and desires and is carried forward in our next birth.
Shakuntala Ji
Question: Eating plants and vegetables is sinful?
Answer: Our body is formed of Panchkosha. So eating plants, fruits, and vegetables to sustain the body are allowed.
- Annamaya kosha, "food" sheath (Anna)
- Pranamaya kosha, "energy" sheath (Prana)
- Manomaya kosha "mind" sheath (Manas)
- Vijñānamaya kosha, "discernment" or "Knowledge" sheath (Vigynana)
- Anandamaya kosha, "bliss" sheath (Ananda)
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