Bhagawad Gita - Ch.2 - Verses 47 to 53 Compiled from Multimedia CD

[Guest guest]

Greetings Advaitins:

 

Since these verses are quite important, I am pleased add these additional

commentaries compiled from bhagavadgita Multimedia CD.

 

The next section - verses 54 to 72 contains the description of the qualities

of Stithaprajna (Perfect Yogi). I strongly recommend members who have access

to any Gita Text to review and participate during the discussion. Hopefully,

Madhavaji will be back from India and will assume the leadership

responsibility soon.

 

 

regards,

 

--

Ram Chandran

Burke, VA

 

 

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Discussion on Bhagawad Gita - Ch.2 - Verses 47 to 53 compiled from

Bhagavdgita Multimedia CD (permission is obtained from the publisher for

conducting Gita Sang Discussion)

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Verse # 47

The duty enjoined on a person with due regard to his Varna or order in

society, Asrama or stage in life, and also his nature and circumstances is

referred to by the word `Karma' in the present verse. Sinful acts prohibited

by the scriptures do not fall under this category; for man has no sanction to

perform them;. he does so only under the impulse of likes and dislikes, and

such actions are unauthorized on his part. That is why persons guilty of such

acts are punished by being subjected to suffering and torture in hell etc. In

this verse when the Lord says, "your right is to work only "He intends to

convey the following ideas:-

(1) Freedom of will is allowed to a human being alone. Therefore, if through

the performance of. his own duty he goes on carrying out the injunctions of

the Lord, and renouncing all attachment to those actions and their fruits

utilizes them as a means to God-Realization, he can easily succeed in

realizing God. Being in possession of a human body, Arjuna enjoyed freedom of

action; it therefore behooved him to make the best use of that opportunity.

(2) Man has a right to action alone, not to the renunciation of action. If out

of egoism he forcibly tries to renounce all action, he will not succeed in the

attempt(III. 5); for his nature will compel him to act (III. 33, XVIII.

59,60). In this way he will be abusing his authority, and by refusing to

perform an obligatory duty he will also have to bear the evil consequences of

violating the commands of the scriptures. Therefore, it was obligatory on

Arjuna to perform his duty resolutely, and not to renounce it.

(3) Just as Government issues licenses to people for possession of arms and

ammunition of various descriptions and using them in self-defense or for the

protection of others, subject to certain rules and regulations, which are duly

explained to them, and anyone misusing the power is punished, and also

forfeits the license, even so being endowed with a human body with the

appurtenances of a mind, intellect and senses, one is given the power and

authority to do fresh acts for attaining liberation from the bondage of

mundane existence in the form of life and death, and for doing good to others.

He who makes the best use of this opportunity gets liberated from the bondage

of Karma, and attains the supreme state. But he whom issues the opportunity

becomes liable to punishment; his authority is snatched away from him, in

other words, he is again consigned to the lower order of creation. Knowing

this secret, man should make the best use of this opportunity.

By saying that man has no right to the fruits of his actions, the Lord intends

to bring out that man is not free in the matter of obtaining the fruit of his

actions. He knows not what action of his will bear what type of fruit, nor how

and when he will get that fruit. He cannot get that fruit when he desires to

get it; nor can he avoid it. He desires one thing, and gets something else in

return. Many men crave to obtain various forms of enjoyment, but it is not in

their hands to get an opportunity for such enjoyment. They do not seek

separation from, or contact with, certain people; but they are forced on them.

Dispensation of the fruit of actions is wholly under the control of

Providence, and man is totally helpless in the matter. True, sacrificial

performance recommended in the scriptures, as such performance of a Putresti

sacrifice for obtaining a male issue etc, when completed in accordance with

the scriptural injunctions in all their details, are sure to yield the desired

fruit; and men who have such desires may, indeed, perform them; but even such

ordained fruit is not under the control of the performer of the sacrifice, but

lies in the hands of the deity who is sought to be appeased through such a

sacrifice. Therefore, it is nothing but ignorance to be obsessed by desire for

the possession of wealth, power, honour, fame and prestige etc, in this life

and for the attainment of celestial worlds hereafter. Moreover, all these

objects are altogether insignificant and transient and have no stability.

Therefore, Arjuna was advised not to crave fox the fruit of any action

whatsoever.

Does this mean that even the desire for salvation should be excluded from the

mind? Our answer to this is that the desire for salvation, being a noble

desire, is no doubt helpful in attaining salvation, though it is better to

have no desire at all. But without obtaining an insight into the truth and

reality of God, it is exceedingly difficult to be free from this desire and

perform action without any ulterior motive, regarding it as a sacred duty to

carry out the commandments of God. Therefore, it is not improper to entertain

the desire for salvation. The very idea that exclusion of the desire for

salvation will hasten salvation is nothing but nursing the desire for

salvation in an indirect form.

Entertaining a desire, attachment, hope or craving for actions approved of by

the scriptures and performed with the body; mind and intellect, as well as for

their fruit is what is meant by becoming instrumental in making one's actions

bear fruit; for he alone who gets attached to actions and their fruits reaps

their fruit, and not he who renounces all desire for, and attachment to,

actions as well as their fruit (XVIII. 12).Therefore, in asking Arjuna not to

be instrumental in making his action bear fruit, the Lord intends to say that

for the attainment of supreme peace Arjuna should perform his duties wholly

renouncing attachment to, and desire for his actions.

He who acts in the aforesaid manner can never be instrumental in making his

actions bear fruit in the shape of pleasure and pain. All his actions, good

and evil, lose their capacity to bear fruit. Attachment being the sole

incentive to sinful acts, he in whom attachment and desire are wholly absent

can never commit a fresh sin, while his past sins are burnt by the fire of his

current actions, which are devoid of attachment and desire. In this way he can

never induce the fruit of sinful acts, and having renounced the fruit of

virtuous deeds, he does not induce the fruit of virtuous deed sin the shape of

earthly or heavenly enjoyments. All the actions of the man who acts in this

way without attachment and desire are neutralized (IV.23), and he attains the

blissful supreme state (II.51).

At the conclusion of the verse asking Arjuna not to have any attachment for

inaction, the Lord has shown that just as one who indulges in prohibited

action, as opposed to action sanctioned by the scriptures, misuses the right

to perform action, even so non-performance of a duty allotted to him with due

regard to his order in society, stage in life as well as his nature and

circumstances constitutes a misuse of that right. Renunciation of an

obligatory duty is in no way justified. Its abandonment through ignorance is,

therefore, a Tamasika form of renunciation (XVIII. 7), and the relinquishment

of one's duty out of a sense of physical discomfort involved in its

performance is a Rajasika form of renunciation(XVIII. 8). Without performing

one's allotted duties, one cannot reach the end of the path of Karmayoga

(III.4). Therefore, the Lord advises Arjuna to avoid attachment to inaction,

or non-performance of prescribed duties by all means.

 

Verse # 48

 

The present verse delineates the process of practicing Karmayoga. When the

practicant of Karmayoga relinquishes attachment both to action and its fruit,

he ceases to have likes and dislikes, and is therefore no longer swayed by the

feelings of joy and sorrow, which are the outcome of the former. In that state

alone it is possible to maintain equanimity in success and failure. Equanimity

in success and failure cannot be attained so long as these weaknesses persist.

Again, through the practice of equanimity in success and failure, i.e, in the

crowning and frustration of one's efforts and in the agreeable and

disagreeable consequences of the same one can finally attain the state of

freedom from likes and dislikes, thus relinquishment of attachment has very

close relationship with equanimity, and the two states help each other in

their mutual growth. It is, therefore; that the Lord advises Arjuna in this

verse to do his duty relinquishing attachment, and remaining indifferent to

success and failure.

Through the constant practice of indifference to success and failure of

actions man reaches ultimately the state of unshakable stability in

equanimity, and itself and its fruit. such a stability in equanimity is the

culmination of Karmayoga. Therefore, when the Lord exhorts Arjuna to perform

his duties established in Yoga, he intends to bring home to Arjuna's mind that

equanimity practiced with reference to success and failure of actions alone

will not do; he will have to practice equanimity in the performance of every

act by being free form likes and dislikes with reference to every object,

every being, nay, to the act itself and its fruit.

The word `Yoga' bears a peculiar meaning in the Gita and the Lord conveys that

peculiar meaning by defining it as equanimity. The Lord thus establishes

identity between Yoga and equanimity, and shows that one can become a Yogi by

attaining equanimity through any discipline whatsoever. Therefore, in order to

qualify himself for Karmayoga Arjuna is asked to perform his duties

establishing himself in equanimity.

 

Verse # 49

 

The word `Buddhiyogat', in this verse has been used in the sense of Karmayoga,

in which duties are performed with an equipoised mind renouncing all

attachments and desires, and not in the sense of Jnanayoga; for from verse 39,

where the Lord says, "now hear the same as presented from the standpoint of

Karmayoga." He has been dwelling on Karmayoga without any reference to

Jnanayoga. Besides, in this verse itself, people who crave for the fruit of

their actions have been denounced as "poor and wretched", and, in the next

verse, glorifying the practicant who is endowed with equanimity. Arjuna has

been exhorted to practice Karmayoga; and, in verse 51, it has been declared

that the wise man endowed with equanimity, renouncing the fruit of his

actions, attains the blissful supreme state. All this evidence makes it

perfectly clear that interpretation of the word `Buddhiyoga' in this context

as `Jnanayoga' will be out of tune with the line of argument which the Lord

has been pursuing. For with reference to the Jnanayogi it is out of place to

say that renouncing the fruit of actions he attains the blissful supreme

state. Since he doesn't claim the authorship of any action at all,

renunciation of the fruit of actions is out of question for a Jnanayogi.

By declaring action with a selfish motive as far inferior to the Yoga of

equanimity, the Lord has shown that the fruit of actions prompted by desire is

the attainment off setting and momentary pleasure whereas the fruit of

Karmayoga is realization of God. Thus there is no comparison whatsoever

between the two. The word Karma' in this verse cannot be interpreted in the

sense of prohibited action, for such action is altogether worth renouncing and

its fruit is nothing but untold misery and suffering. Therefore, it cannot be

cited as a fit subject of comparison to bring out the glory of the Yoga of

Equanimity.

Similarly, the word `Buddhau', in this verse, stands for equanimity, which is

being discussed here. By exhorting Arjuna to seek refuge in equanimity, the

Lord has shown that the easiest way to reach the state of supreme bliss lies

through the constant practice of maintaining evenness of mind with reference

to every action one may perform, every moment of life, and under every

circumstance.

Those who make themselves accountable for the fruit of their actions by

conceiving attachment and entertaining desire for them as well as for their

fruit have been described by the Lord as poor and wretched inspirit, meaning

thereby that they are objects of pity. By implication, therefore, He advises

Arjuna not to be poor and wretched like them.

 

Verse # 50

 

How does the Yogi endowed with equanimity shed both good and evil in this very

life? He does so in the sense that established in equanimity, he rids himself

in this very life of the residue of all virtuous and sinful deeds performed by

him in this as well a sin countless past lives, persisting in the form of

tendencies stored in the mind. He ceases to have any connection with those

actions, hence they cannot bear fruit in the form of are birth. For through

the performance of disinterested action for the good of the world, all his

actions are neutralized (IV. 23). Similarly, virtuous and sinful deeds of his

current life also fall from him inasmuch as while sinful acts are bodily

renounced by him, virtuous deeds performed by him in accordance with the

scriptural injunctions, being characterized by absence of attachment to their

fruit, are reduced to the category of `inaction'(IV. 20). Therefore they too

are as good as renounced. By advising Arjuna to exert himself for this Yoga of

equanimity, the Lord intends to bring it home to Arjuna's mind that such a

yogi gets liberated in this very life, and therefore He expects Arjuna also to

attain that state.

By saying that Yoga constitutes skill inaction the Lord seeks to make it clear

that action by its very nature leads to bondage, and man cannot remain

inactive even for a moment and has to engage himself in some action or

another. Under such circumstances, practice of the Yoga of equanimity is the

easiest and best device to obtain release from the bondage of Karma. He who

performs actions armed with the Yoga of equanimity is not bound by them due to

this equanimity. Therefore, in the practice of equanimity lies skill in

action. Whereas the practicant of this Yoga only tries to perform his duties

with an equipoised mind consummation of equanimity is attained only in the

state of perfection.

 

Verse # 51

 

The word `Hi', in the above verse, is indicative of cause. By using it the

Lord intends to show that the present verse will explain how skill in action

lies in performing actions with an equipoised mind. The word `Buddhiyuktah'

refers to the Karmayogis who are already endowed with equanimity, as stated

above, that is to say, are firmly established in equanimity. The term

`Manisinah' explains that they alone are truly wise and learned, who by

establishing themselves in this state of equanimity have attained the goal of

their human existence. Those who, even after obtaining human birth, which is

an open-door to salvation, remain merged in worldly enjoyments are indeed not

wise (V.22).When through stability in the Yoga of equanimity one ceases to

have any connection with the fruit of actions performed in the current life as

well as in countless past lives, and is exempted once for a11 from the cycle

of births and deaths, he is said to have obtained release from the bondage of

Karma through renunciation of the fruit accruing from his actions. For

attachment to worldly objects, which are the products of the three Gunas, is

the cause of man's rebirth(XIII.21); and the Yogi established in equanimity is

completely rid of this attachment, hence he can no longer be reborn.

The term `Anamayam Padam' refers to the Supreme Abode of God, which is marked

by the total absence of torments in the form of likes and dislikes, good and

evil actions, morbid feelings like joy and sorrow, and all other evils; which

is, again, wholly beyond Prakrti and the evolutes of Prakrti and is totally

identical with God, and reaching which man does not return to this mortal

world. Therefore, attainment of the Supreme Abode of God, realization of the

formless, attributeless state of Brahma, the embodiment of Truth, Knowledge

and Bliss, or of God in form possessed of innumerable attributes, attainment

of the supreme state, or of immortality-all these point to the realization of

the same God and the same state of spiritual experience. In reality, there is

no difference between them; differences lie only in the points of view of the

practicants.

 

Verse # 52

 

`Mohakalila', spoken of in this verse, refers to the `infatuation' mentioned

inverse 2 of this chapter as `Kasmala' which had overtaken Arjuna's mind as a

result of his affection for, and his apprehension for the death of his

relations and friends. It was this infatuation which had produced a confusion

in Arjuna's mind, and rendered him incapable of properly ascertaining his

duty. This infatuation is a kind of impurity, which obscures the mind, and

does not allow the intellect to come to a proper decision, and shuts out the

truth from it. Eradication of this impurity through discrimination between the

abiding and the fleeting; as well as between that which ought to be done and

that which should be avoided, brought about by Satsanga, or the association of

saintly souls, and there by determining one's legitimate duty and performing

it disinterestedly, devoting the mind solely to God and renouncing all worldly

attachments and desires; this is what is meant by one's mind crossing the mire

of delusion.

The term `Sruta' covers all the enjoyable objects of this world and the next

that had been seen, heard of or enjoyed till then, and the term `Srotavya'

indicates all that might be seen, heard of or enjoyed thereafter. Total

extinction of attachment to all these, regarding them as transient and

conducive to sorrow, is what is meant by `Nirveda', or the attitude of

indifference to the same. The Lord tells Arjuna in this verse that when after

the disappearance of infatuation his mind will regain its natural state of

transparency, he will then develop genuine indifference towards all the

ephemeral objects of this world and the next.

 

Verse # 53

 

The intellect gets distracted and bewildered when it hears various statements

about the enjoyments of this world and the next, and the means of obtaining

them; it cannot therefore, unwaveringly stick to one resolution, and one idea.

It favors one idea today and leans towards another view tomorrow. Such a

distracted and wavering intellect has been referred to in this verse as

'Srutivipratipanna' or confused by hearing conflicting statements. Such an

intellect is said to suffer from the fault of distraction.

Now, when that intellect, having crossed the mire of delusion and fully

recoiled from the enjoyments of this world and the next, and freeing itself

wholly from the fault of distraction, takes to the practice of meditation on

God, and gets unshakably and firmly concentrated on God alone, it is said to

have rested, steady and undistracted, in meditation on God.

The term `Yoga' in this verse means attainment of perpetual and complete union

with God. For this is brought about only when the mind being freed from the

three faults of impurity, distraction and obscurity, and endowed with

discrimination and dispassion, rests firmly concentrated on God. Immediately

after this Arjuna asks the Lord about the marks of the God-realized soul,

possessed of a stable mind, which also goes to confirm that the term `Yoga' in

this context has been used in the sense of union with God, or God-Realization.

In verse 50, Arjuna was asked to strive for the practice of Yoga, whereas this

verse refers to the `Yoga' which is attained as the goal after acquiring

stability of mind. That is why the term `Yoga' in this verse has been

interpreted in the sense of God-Realization. The two words `Yoga' and `Yogi'

have been used in the Gita in different senses indifferent contexts, some of

which are shown below with examples for the convenience of the readers:-

YOGA

(1) Yoga of Action (Karmayoga)VI. 3: Here action has been enjoined on him who

seeks to climb to the heights of Yoga. Therefore, `Yoga' stands for Karmayoga.

(2) Yoga of Meditation (Dhyanayoga)-VI. 19: The mind of the Yogi having been

declared in this verse to be as steady as the flame of a lamp kept in a place

sheltered from the wind, it is apparent that the term `Yoga' has been used

here in the sense of meditation.

(3) Yoga of Even-mindedness (Samatva-Yoga)-II. 48: Here Arjuna has been

enjoined to perform his duties, while established in Yoga, renouncing

attachment and viewing success and failure alike. Hence `Yoga' denotes the

Yoga of Even-mindedness.

(4) Divine Glory (IX. 5): The Lord asks Arjuna in this verse to behold His

wonderful power; therefore, the Term `Yoga' here means the divine power and

glory.

(5) Yoga of Devotion (Bhaktiyoga)-XIV. 26: The verse speaks of the worshipper

who worships God constantly and exclusively. Therefore, the term `Yoga 'here

is an equivalent of Bhaktiyoga. There is explicit mention of the word

`Bhaktiyoga' in the verse itself.

(6) Yoga consisting of eight limbs(IV.2B): The Term `Yoga' in this verse

cannot be taken in the sense of Sarikhyayoga or Karmayoga, for both these

words are more comprehensive in their meaning than what is actually conveyed

by this word in the verse under reference. All the practices mentioned in this

verse as so many sacrifices are covered by Sankhyayoga and Karmayoga.

Therefore, it seems proper to take the word `Yoga' used in this verse in the

sense of `Astanga Yoga', or the Yoga of Eight Limbs.

(7) Sankhyayoga (XIII.24): In this verse, the word Sankhya being used as an

attribute of Yoga, it clearly indicates Sankhyayoga. The word `Yoga' occurring

in other places should similarly be interpreted according to the context.

YOGI

(1) God (X.17): Having been used, as a form of address for Bhagavan Sri Krsna,

the term `Yogi' here means God.

(2) Knower of self (VI. 32): As the `Yogi' mentioned in this verse is

represented as viewing all alike, on the analogy of his ownself, the term

means here `the knower of self.

(3) A Devotee who has attained perfection(XII. 14): As the verse speaks of one

who has surrendered the mind and intellect to God, and the term is used as an

attribute of the devotee, `Yogi' in this verse means a devotee who has

realized the goal.

(4) Karmayogi (V.11): The Yogi referred to in this verse having been

represented as performing actions, without attachment, only for the sake of

self purification, the term `Yogi, occurring in it should be interpreted to

mean a Karmayogi (follower of the Path of Action).

(5) Sankhyayogi (V.24): Realization of identity with Brahma having been

mentioned as the goal to be reached by him, the `Yogi', referred to in it

means the Sankhyayogi (follower of the Path of knowledge).

(6) Bhaktiyogi (VIII.l4): Referring as it' does to constant meditation on God

with an undivided mind, the term `Yogi' in this verse means the Bhaktiyogi

(follower of the Path of Devotion).

(7) A practicing Yogi (VI. 45): The verse speaks of the highest goal being

reached through diligent practice; hence `Yogi' here means only a practicing

Yogi.

(8) Dhyanayogi (VI.lO): The verse exhorts the Yogi to retire to a secluded

place and, concentrating his mind, to practice constant meditation on God;

therefore, the term here should be taken to mean a Dhyanayogi(follower. of the

Path of Meditation).

(9) One who performs religious acts with some worldly motive (VIII. 25): The

verse speaks of the Yogi returning to the mortal world; therefore, the term

here should betaken to mean one who performs religious acts with the intent of

gaining some selfish motive.

[Guest guest]

Namaste,

 

In addition to the terms prefixed to yoga mentioned in this

message/commentary

 

[viz. karma [iI:3,7]

dhyaana [XVIII:52]

bhakti [XIV:26]

j~naana [iII:3]

saa~Nkhya [XIII:24]

buddhi [iI:49; X:10; XVIII:57]

 

the following also occur in the Gita:

 

ananyayoga [X:13]

 

abhyaasayoga [VIII:8;XII:9]

 

aatmasa.nyamayoga [iV:27]

 

aatmayoga [XI:47]

 

brahmayoga [V:21]

 

sa.nnyaasayoga [iX:28]

 

This is only to point out the profundity and expanse of the concept

of Yoga.

 

 

Regards,

 

s.

 

 

 

 

 

 

 

>Ram Chandran <chandran

>advaitin

>Advaitin List <advaitin >

> Bhagawad Gita - Ch.2 - Verses 47 to 53 Compiled from

>Multimedia CD

>Sat, 29 Apr 2000 12:45:56 -0400

>

>Greetings Advaitins:

>

The two words `Yoga' and `Yogi'

>have been used in the Gita in different senses indifferent contexts, some

>of

>which are shown below with examples for the convenience of the readers:-

>YOGA

 

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