विवेचन सारांश

Equanimity of the Mind is 'Yoga'.

In these verses Bhagavān explained that the mindset of those consumed by endless desires is often driven by the pursuit of more material gains and selfish pleasures. They remain entangled in the web of momentary joys and never seek the true purpose of life, ie., self-realisation. Instead, they live in a cycle of consumerism, focused only on the external world and its fleeting pleasures. While material progress is important for achieving success and stability, it must be pursued with discernment and within limits.

When one becomes overly absorbed in worldly pleasures, their sense of discernment (vivek) is clouded. They forget that, over time, the body and its senses begin to deteriorate. The relentless pursuit of sensory satisfaction leads to a gradual decline in health, vitality, and awareness, ultimately steering one toward the inevitable cycle of old age and death.

Those with limited understanding (avipaśhchitaḥ), glorify the parts of the Vedas that cater to their desires (veda-vāda-ratāḥ), performing elaborate rituals (kriyā-viśheṣha) with the aim of achieving material gains (kāma ātmānaḥ) or reaching higher planes of existence (swarga-parā). They mistakenly interpret these rituals as the highest form of spiritual practice, focusing on the rewards they offer, such as high birth (janma-karma-phala), gratification (bhoga) and luxury (aiśhwarya). 

With their minds deeply attached (prasaktānāṁ) to worldly pleasures (bhoga aiśwvarya), and their intellects deluded in them (apahṛita-chetasām), they overlook the deeper, more profound teachings of the Vedas. They are unable to possess the resolute determination (vyavasāyātmikā buddhiḥ) for success on the path that leads to self-realisation and liberation.

In these verses Bhagavān has criticised those who believe that the teachings of the Vedas are focused on attaining heaven and believe that there is nothing beyond this.

"वेदवाङ्मुखः स्वर्गपरा अन्यत् न अस्ति।"

Such people worship the divine through rituals with the expectation of specific results. For them, the practice (sādhan) is the ritual, and the goal (sādhya) is the desired outcome. They do not worship to attain Paramātmā (the real Sādhya). Their goal is not self-realisation, but material pleasures. However, such desires are never truly satisfied. The fulfilment of one desire only leads to the arising of another. As a result, they remain entangled in the cycle of birth and death.

Bhagavān said, "Ya imām puṣpitāṁ vācaṁ avipaśchitaḥ pravadanti" meaning those who are attracted to flowery words (promising results) are unintelligent. These people not only remain focused on the fruits of their actions but also mislead others. They encourage others to pursue karma (actions) solely for the sake of karma-phala (fruits of actions).

• "Janma-karma-phala-pradām; bhogaiśvarya-gatiṁ prati; kriyā-viśeṣa-bahulām" - They discuss actions that lead to rebirth, karma, and results, emphasising numerous rituals meant to provide enjoyment and opulence.
• "Tayāpahṛta-cetasām" - Their minds become captivated by these promises.
• "bhogaiśvarya-prasaktānām" - Bhagavān explains how the intellect of those who become attached to enjoyment and opulence is affected. They lose their discernment and higher spiritual focus.

They never reach their ultimate destination (samādhau). (Samādhau here refers to peace, eternal bliss or self realisation).

Gurudev's analogy of the Vedas as a mother with three children of different ages beautifully captures the essence of the teachings. Just as a mother provides the right nourishment for her children's growth according to their age and strength, the Vedas offer teachings tailored to the intellectual capacity of different individuals. For those with limited understanding, the Vedas present alluring phala shrutis, describing the rewards of rituals, to motivate them. Gradually, as they perform these rituals, their understanding deepens, guiding them towards the ultimate goal of self-realisation and the Supreme. Through consistent practice and understanding, the devotee moves from Sākām Bhakti to Nishkām Bhakti  by virtue of vyavasāyātmikā buddhiḥ, shedding worldly desires and becoming more attuned to the ultimate goal of self-realisation and the Divine presence.

This concept can be likened to the approach a parent uses to motivate a child to study. Initially, the child is enticed with rewards like chocolates or toys for completing their lessons. Over time, as the child develops a genuine interest in learning, they find joy in studying without expecting external rewards. Similarly, ignorant beings often seek material gains or pleasures as motivation for worship and rituals. However, as they evolve spiritually, they begin to detach from these transient rewards, focusing instead on their ultimate goal of liberation (moksha) and self-realisation (Atma Jnana).

nistraiguṇyo bhavārjuna - Bhagavān instructs Arjuna to rise above the Gunas or transcend their influence. This means letting go of the sense of doership in all actions. Actions should be performed with Sākṣī Bhāv, the attitude of a witness - detached from the act itself and free from expectations of its outcome. 

This approach aids in achieving Nirdvandva ie., freedom from the dualities of likes and dislikes, attraction and aversion. By cultivating this detached mindset, one remains unaffected by success or failure, joy or sorrow, honour or dishonour. 

nitya sattva sthah (eternally fixed in the truth) - When the mind is no longer swayed by opposites, it becomes steady and focused on the higher goal, the knowledge of the self, paving the way for inner peace and self-realisation.

niryogakṣema - In the 9th chapter Bhagavān had said 

The word Yoga has many meanings, the most significant being "to unite" or "to connect." Another profound interpretation of Yoga is:

• "Aprāpyasya prāptam yogah" - that is achieving what is unattainable or finding a way to attain it.
• "Prāptasya rakṣaṇam kṣemah" - protecting what has already been attained.

Our lives are often spent in this cycle: striving for what we don’t have and safeguarding what we already possess.

Herein, Bhagavān tells Arjuna to become Niryoga-Kṣema Ātmavān ie., to transcend this concern for material gain and safety, with Yoga (acquiring) and Kṣema (preserving).  Instead one should focus on becoming Ātmavān ie., established in the Self.

• karmaṇy eva te adhikārah aste: You only have a right to perform your prescribed duties. The term "right" in this context does not imply ownership or entitlement but instead highlights the individual's capability or qualification to act according to their role and responsibilities. Here, Bhagavān is reminding Arjuna of his inherent ability and duty as a Kṣatriya to fight for righteousness (Dharma).

• phaleṣu kadācana mā:  Bhagavān teaches that you are not entitled to the fruits of your actions because the results are influenced by numerous factors beyond your control. These factors include the actions of others, circumstances, timing, and the will of the universe. For example, in a competition like the Olympics, many athletes may strive for the gold medal, but who ultimately wins depends on a combination of preparation, performance on the day, conditions, and other variables.

This understanding emphasises that while you have control over your efforts (karma), you cannot dictate the outcomes. Therefore, HE advises performing duties with detachment from the results. This detachment doesn't mean apathy but a recognition that outcomes are not entirely in your hands.

Furthermore, Bhagavān distinguishes between activities and karma. Activities often happen naturally or habitually, without much conscious effort, for example, breathing or involuntary bodily functions. Karma, on the other hand, is performed consciously, with intent and often with a sense of doership (the feeling of "I am doing this"). 

In the third chapter Bhagavān said that action is superior to inaction.

• karmaphalaheturbhūr: ie., Never consider yourself to be the cause of the results of your actions. This is a core principle of detached action, urging us to focus on the effort and not on the outcome. When we attach ourselves to the results, we may be hindered from giving our best effort, as fear of failure or desire for success may distract us.

• ākarmaṇi saṅgo mā astu: emphasises that even in the absence of visible results, one should not resort to inaction. It implies that we should not be attached to the idea of non-action or inaction simply because we are not seeing the outcome we desire.

In one of his speeches, the Prime Minister said every action has two deterrents "What will I gain (mera kya)?" and "Why should I do this (mujhe kya)?". This is because of the internal conflict many face when the expected rewards of action are unclear. These questions are rooted in attachment to the outcomes, and they can discourage action, causing stagnation.

However, Bhagavān in this verse teaches us to rise above these concerns. HE urges us to keep performing our duties with dedication, without becoming attached to the results. The act of doing one's prescribed duty, or karma, should not be influenced by the pursuit of personal gain or the fear of failure. 

Bhagavān never said that actions won't yield results. HE explained that we should not be attached to the results of our actions, especially when they are unfavourable. The expectation of favourable results often deludes the mind, leading to frustration, confusion, or disappointment. Bhagavān teaches us to engage in action without attachment to its outcomes, and to accept whatever results arise as His prasāda, or divine grace.

Vinobha Bhave ji beautifully put it: "Eat action, drink action, make action the cause for happiness." This analogy speaks to the idea of living with action as an integral part of one's life, fully immersed in it without expecting specific outcomes. By making action itself a source of joy and fulfilment, rather than focusing solely on what we gain from it, we transcend the materialistic cycle of desire and suffering.

Now the question arises that if action is superior most in the attainment of our ultimate goal, then why did Bhagavān impart Jnāna Yoga to Arjuna. 

Gurudev beautifully explains this with a relatable analogy. When women visit a saree shop and come across sarees that are far beyond their budget, the skilled salesman does not let them leave immediately. Instead, he encourages them to take a closer look, knowing that if they truly like something, it will linger in their minds. Eventually, they might find a way to acquire it, driven by their desire and fascination.

Similarly, Bhagavān imparted the knowledge of the Self to Arjuna. HE understood that while Arjuna might not grasp the entirety of its profundity at once, this knowledge would spark a curiosity and yearning within him. Over time, this spark would grow, encouraging Arjuna to delve deeper into understanding the Self and striving to attain it. Just as once a large water body is filled, the need for smaller water sources diminishes, similarly, once the soul experiences the fullness of the Divine (Paramātmā tattva), the small worldly desires and attachments no longer matter. The Divine, once realised, fills the mind with completeness, making all smaller desires insignificant. 

• saṅgaṁ tyaktvā : When one works for the Divine, one renounces results. 
• siddhy-asiddhyo samo bhūtvāḥ : Remain equipoised in all dualities like success and failure, joy and sorrow, honour and dishonour etc.
• samatvaṁ yoga uchyate : This equanimity is called Yoga.

Just as classical singers may begin their performance in various notes, exploring the entire range of musical scales, they eventually converge on the note sama (base note), which provides harmony and stability to the melody. Without sama, the composition would feel incomplete and dissonant.

Similarly, in life, people encounter diverse experiences - joy and sorrow, success and failure, praise and criticism. Yet, the one who remains sama, or equipoised, amidst these dualities attains peace and harmony.

अर्जुना समत्व चित्ताचे तेच सार जाण बा योगाचे ।
जेथ मन आणि बुध्दीचे ऐक्य आथी ॥ २७३ ॥

The four components are:

• Manas (Mind): The mind is the origin of thoughts - "sankalpa vikalpātmakam manah"; sankalpa pertains to imagination, mental resolve, intention, determination etc.; vikalpa relates to doubts, uncertainty, indecision, hesitation, suspicion etc. It oscillates between options, leading to indecision and questioning. Example: Should I do this or not?

• Buddhi (Intellect): nischyātmikā buddhih. It sorts the thoughts and helps in deciding them in to right and wrong. It is the faculty of discrimination, reasoning, and decision-making. Example: This is the right path; I should follow it.
• Chitta (Memory): This is the faculty of storage and recollection of experiences, impressions (saṁskāras), and knowledge. It retains information and impressions that influence present thoughts and actions. Example: Recalling past events or patterns to guide present behaviour.

• Ahaṅkāra (Ego): The sense of individuality or "I"-ness. It identifies the self with the body, mind, or external possessions, creating a sense of "me" and "mine." Example: I am the doer; this is my achievement.

Bhagavān explained to Arjuna that when actions are performed while being established in yoga and with a broad perspective, the limitations of the action disappear. This leads to actions that benefit everyone universally. In such actions dedicated to the Supreme, the importance of success or failure does not remain.

Further, HE describes the characteristics of a Sthitaprajña (one established in steady wisdom), which we shall explore in the next session.

The session concluded here by offering the interpretation at the feet of Gurudev.

Question Answer session