Bhagawad Gita Ch2. Verses: 40-46 [Adi Shankara]

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40. Here in the sphere of Karma Yoga there is no loss of good

beginnings; nor is ther any sin involved. Even a little of this

righteous law delivers one from great peril.

 

40.1 Here, in Karma Yoga, the path leading to Liberation, there is

no loss of the beginnings one makes; unlike in the case of

agriculture etc., the effects of these beginnings are conserved. And

unlike what may happen in undergoing a medical treatment adverse

reactions will not result from the practice of Karma Yoga. On the

other hadn, even a little of this Yogic discipline delivers one from

the great peril of transmigratory life with its births, deaths, and

so forth.

 

41.0 In regard to knowledge of the Samkhya already set forth, and

of Yoga about to set forth, note the following:

 

41. The conviction as regards this (twofold Yoga), marked by

resolution, is single; the convictions of the irresolute are indeed

many-branched and endless, O Arjuna!

 

41.1 Regarding the path of to the supreme good, know O Arjuna!

that there is only one conviction, marked by a firm resolution. It

abolishes the plurality of other and oppsed notions, because this

conviction has been engendered by the right means of cognition.

Because of the pursuit of this play of multiplicity has arisen the

infinite, shoreless, and ceaseless transmigratory life perpetually

spread out before us. But upon their cessation, due to the

discrimination that the right means of cognition engenders,

trnasmigratory life comes to a halt. The differences among them

being a legion, those opposed notions are many-branched. Each branch

gives rise to infinite notions. For whom does this hold good? For

the irresolute, who lack the conviction marked by discrimination and

born o fthe means of right cognition.

 

 

42.0 Regarding those who lack the resolute conviction:

 

42. They are the unwise who utter flowery speeches, O Arjuna!

They revel in the letter of the Vedas and declare, "There is nothing

else."

 

42.1 They utter speech pleasant to hear and splendid like a tree

in flower. Who are they? The unwise, men of feeble minds who lack

in discrimination. They are addicted to the Vedic words which

glorify or condemn and set forth works as well as modes of their

implementation. They maintain there is nothing in the Vedas other

than rites which promise heaven, cattle, wealth and the like.

 

And further:

 

43. Desire-ridden, heaven-bent, they utter words which lead to

births and actions replete with specific rites that yield enjoyments

and power.

 

43.1 They are 'desire-ridden', i.e., they are embodiments of

cravings. That they are enslaved by cravings is the sense. They are

"heaven-bent", for their supreme goal in life is heaven. Heaven

comes first in their scheme of things. Their speech points to

'births' which are the fruits of Veda-enjoined actions. That speech

enjoins specific acts by which are own things like heaven, progeny

and animal wealth. Again these specific acts are the means by which

enjoyments and power are won. The idea is that these deluded

persons, who utter Vedic words laying down rites, flounder in

transmigratory life.

 

The fact is:

 

44. In the case of those who have given themselves up to pleasures

and power and whose minds have been enslaved by the words of the

Vedas that command rites, there is no chance of the resolute mind

addressing itself to concentration.

 

44.1 Of those who love enjoyments and power that constitute the

very substance of their selves, over whose sense of discrimination

has fallen the shroud of Vedic words enjoining specific rites, the

resolute mind or the conviction in respect of Samkhya or Yoga does

not influence the inner sense (antahkarana). Samadhi in the text

means the inner sense, since all things are reflected therein for

promoting the experience of the self.

 

45.0 Next is set forth the fruit accruing to these desire-ridden

people devoid of discrimination.

 

45. The scope of the Vedas embraces the three-fold force of

nature, O Arjuna! Go beyond these three forces. He who has mastered

the self rises beyond all dualities, beyond acquisition and all

states of welfare, and rests in eternal placidity.

 

45.1 The scope of the gunas (Nature's forces or constituents)

covers all transmigratory life. It is what the Vedas set forth. On

the other hand, you, Arjuna, must go beyond their scope, i.e. rise

above all desires. Dualities are mutually opposed to each other,

causing pleasure and pain. Go beyond them all. He who always

resorts to the Sattva-constituent of nature rests in eternal

placidity. Yoga here means the securing of what has not been made

one's own, and ksema the securing and guarding of what has been

acquired. Bent upon acquiring and preserving, one will find it hard

to strive for spiritual well-being. Therefore, go beyond seizing and

guarding. Master the self, and be vigilant. This is the instruction

for you who are to discharge your duty.

 

46.0 If the countless fruits of actions laid down by all the Vedas

are not to be gathered by the agent, why should those actions be

performed at all as offerings to God? Listen to the answer:

 

46. For a knower of Brahman who has realised the ultimate truth,

there is as much profit from all the Vedas, as there is profit from

reservoirs when all around there is inundation.

 

46.1 Just as in the world, various purposes like bathing and

drinking are served by reservoirs of water like a well, a tank and so

forth, and they are all, in the same measure served by a widespread

flood, so too is the case as regards the purpose of the Vedas. Here

'Vedas' means the actions enjoined by them. The fruits of such

actions are all included in the fruit of the realization of Truth won

by an all-renouncing mendicant, a Brahmana. This latter fruit

corresponds tot he wide-spread flood of waters. Vide the sruti: So

whatever good thing creatures do, all that goes to him who knows what

he knows (Chandogya Upanishad 4.1.4). Bhagavad Gita (4.33) also

declares "All works in their totality...." Therefore, before

acquiring the fitness for practising the discipline of knowledge

those who are called upon to work, must do such works as promote

limited ends, like those served by tanks, wells, and so forth.