Bhagawad Gita Ch.3: Supplemental comments on some verses

[Guest guest]

Isolated comments on some verses of Ch.3 (Supplemental to

Madhavaji's postings):

 

3.17 (yastvAtma-ratireva syAt …) Here there are three words santushTi,

tRpti, and rati used for denoting the satisfaction, pleasure and delight,

respectively, of residing blissfully in brahman. Sri Ramakrishna gives a

beautiful analogy. When one eats food his hunger is satisfied. When

one drinks water after that, one is pleased ( because of the pleasure of

the removal of thirst). When one chews betal-pan after that, one delights

in the luxury afforded by that enjoyment. One gets all these three kinds

of happiness in the single experience of being in brahman. For such a

person therefore, there is nothing more to be achieved.

3.25 (saktAH karmaNy-avidvAmso ….) This is a masterly answer to the

FAQ: If, according to verses 4 to 8, it is contended that every one,

irrespective of whether he is advanced in spirituality or not, has to keep

on doing prescribed actions, then what is the difference between an

enlightened man and the ordinary man? Answer: Both do actions, the

physical process is the same, but the attitudes are different. The

enlightened one has no attachment to the action, whereas the ordinary

man is full of attachment to the action. Swami Chinmayananda used to

give the analogy of a 6-month old baby boy kicking his daddy, in fun,

with his legs and a 16-year old teen-ager doing the same thing, not in

fun, certainly!

3.27 (prakRteH kriyamANAni …) The word prakRti used here and in

similar contexts throughout the gItA, has been given a very specific

meaning by Sankara in Verse No 33). PrakRtir-nAma pUrva-kRta-

dharmA-dharmAdi-samskAraH vartamAna-janmAdau abhivyaktiH.

PrakRti is the accumulated vAsanAs and actions of our past lives

individualised and earmarked for this life of ours. For each person his

prakRti is a memory chip in the form, not of memories, but of tendencies,

of his own past.

3.28 (tattva-vit-tu mahAbAho …) 'Gunas move amidst gunas' is a cryptic

statement which has to be carefully understood. Sri Ramakrishna gives a

very apt analogy. Clouds crash against other clouds and there is great

thunder and lightning; but the space (AkASa) is untainted. So also, says

the Master, when the senses in us (which are nothing but one

combination of the gunas of prakRti) interact with the objects outside

(which are again nothing but another combination of the gunas of

prakRti), we as residents of this body, should stand aloof totally

unaffected by this confrontation of gunas with gunas.

3.30 (mayi sarvANi karmANi …) One of those verses in the gItA, which

encapsules within itself the entire teaching of the gItA. Do all your

(prescribed) actions, but only after dedicating them to Me from the

innermost recesses of your heart. Then go out and work in the world,

without any desire or hope, without the least sense of 'I' and 'Mine'.

Arjuna is asked to 'fight' without desire and without a sense of ego. The

very act of 'fighting' is usually associated with hope, desire and ego. In

fact, without these no 'fight' can take place. That is exactly what Krishna

cautions you against. We have to do all our duties in the world, work for

our living, demand our rights, and even 'fight' if necessary - but nothing

out of ill-will, self-centred hope or egocentric desire. How is this

possible? You have to make it possible - that is the teaching of the gItA.

3.33 (sadRSam cheshTate svasyAH …) This is a much-misquoted and

misunderstood sloka. It is sometimes cited wrongly to substantiate the

argument that everything is according to our Fate and we cannot

contend against it, whatever we will. All beings, even the wise men, says

the verse, follow their own nature (prakRti) ; what can coercing or

restraint do? This means that a coercion, or a suppression of, and

violent resistance to, one's own nature and becoming will be of no avail.

But this is not a cry of despair. We do not have to resign ourselves to

the wayward tendencies of our mind, inherited by our vAsanAs. The use

of the word 'nigraha' is significant. What is decried is 'nigraha' coercion,

violent resistance and suppression. Those who have carefully analysed

themselves when they raise children, would know that a similar statement

is true with our reaction to children. The more we coerce them the more it

turns counter-productive. On the other hand we have to tactfully

combine it with cajoling and the three standard methods of sAma

(reconciliation), dAna (bribery, to say it bluntly), and bheda (divide and

rule) before we use any coercion. This is what exactly do with our own

prakRti. Krishna himself extols 'samyama' self-control, disciplined

restraint and practice in controlling the senses. We have to give due

respect to the devil of our svabhAva, which is our own speciality of a

prakRti, go along with it and in due time control it, as much as possible.

This verse is an excellent example of how Hinduism is not a fatalistic and

pessimistic religion, but is actually very realistic and constructive

 

praNAms to all advaitins,

profvk

Prof.V. Krishnamurthy

My two books, one on Science and Spirituality

and the other on Gems from the Ocean of Hindu Thought, Vision and Practice,

can both be accessed at the address:

http://www.geocities.com/profvk/

 

 

 

Talk to your friends online with Messenger.

http://im.

[Guest guest]

Isolated comments on some verses of Ch.3 (Supplemental to

Madhavaji's postings):

 

3.17 (yastvAtma-ratireva syAt …) Here there are three words santushTi,

tRpti, and rati used for denoting the satisfaction, pleasure and delight,

respectively, of residing blissfully in brahman. Sri Ramakrishna gives a

beautiful analogy. When one eats food his hunger is satisfied. When

one drinks water after that, one is pleased ( because of the pleasure of

the removal of thirst). When one chews betal-pan after that, one delights

in the luxury afforded by that enjoyment. One gets all these three kinds

of happiness in the single experience of being in brahman. For such a

person therefore, there is nothing more to be achieved.

3.25 (saktAH karmaNy-avidvAmso ….) This is a masterly answer to the

FAQ: If, according to verses 4 to 8, it is contended that every one,

irrespective of whether he is advanced in spirituality or not, has to keep

on doing prescribed actions, then what is the difference between an

enlightened man and the ordinary man? Answer: Both do actions, the

physical process is the same, but the attitudes are different. The

enlightened one has no attachment to the action, whereas the ordinary

man is full of attachment to the action. Swami Chinmayananda used to

give the analogy of a 6-month old baby boy kicking his daddy, in fun,

with his legs and a 16-year old teen-ager doing the same thing, not in

fun, certainly!

3.27 (prakRteH kriyamANAni …) The word prakRti used here and in

similar contexts throughout the gItA, has been given a very specific

meaning by Sankara in Verse No 33). PrakRtir-nAma pUrva-kRta-

dharmA-dharmAdi-samskAraH vartamAna-janmAdau abhivyaktiH.

PrakRti is the accumulated vAsanAs and actions of our past lives

individualised and earmarked for this life of ours. For each person his

prakRti is a memory chip in the form, not of memories, but of tendencies,

of his own past.

3.28 (tattva-vit-tu mahAbAho …) 'Gunas move amidst gunas' is a cryptic

statement which has to be carefully understood. Sri Ramakrishna gives a

very apt analogy. Clouds crash against other clouds and there is great

thunder and lightning; but the space (AkASa) is untainted. So also, says

the Master, when the senses in us (which are nothing but one

combination of the gunas of prakRti) interact with the objects outside

(which are again nothing but another combination of the gunas of

prakRti), we as residents of this body, should stand aloof totally

unaffected by this confrontation of gunas with gunas.

3.30 (mayi sarvANi karmANi …) One of those verses in the gItA, which

encapsules within itself the entire teaching of the gItA. Do all your

(prescribed) actions, but only after dedicating them to Me from the

innermost recesses of your heart. Then go out and work in the world,

without any desire or hope, without the least sense of 'I' and 'Mine'.

Arjuna is asked to 'fight' without desire and without a sense of ego. The

very act of 'fighting' is usually associated with hope, desire and ego. In

fact, without these no 'fight' can take place. That is exactly what Krishna

cautions you against. We have to do all our duties in the world, work for

our living, demand our rights, and even 'fight' if necessary - but nothing

out of ill-will, self-centred hope or egocentric desire. How is this

possible? You have to make it possible - that is the teaching of the gItA.

 

3.33 (sadRSam cheshTate svasyAH …) This is a much-misquoted and

misunderstood sloka. It is sometimes cited wrongly to substantiate the

argument that everything is according to our Fate and we cannot

contend against it, whatever we will. All beings, even the wise men, says

the verse, follow their own nature (prakRti) ; what can coercing or

restraint do? This means that a coercion, or a suppression of, and

violent resistance to, one's own nature and becoming will be of no avail.

But this is not a cry of despair. We do not have to resign ourselves to

the wayward tendencies of our mind, inherited by our vAsanAs. The use

of the word 'nigraha' is significant. What is decried is 'nigraha' coercion,

violent resistance and suppression. Those who have carefully analysed

themselves when they raise children, would know that a similar statement

is true with our reaction to children. The more we coerce them the more it

turns counter-productive. On the other hand we have to tactfully

combine it with cajoling and the three standard methods of sAma

(reconciliation), dAna (bribery, to say it bluntly), and bheda (divide and

rule) before we use any coercion. This is what exactly do with our own

prakRti. Krishna himself extols 'samyama' self-control, disciplined

restraint and practice in controlling the senses. We have to give due

respect to the devil of our svabhAva, which is our own speciality of a

prakRti, go along with it and in due time control it, as much as possible.

This verse is an excellent example of how Hinduism is not a fatalistic and

pessimistic religion, but is actually very realistic and constructive.

praNAms to all advaitins,

profvk

 

Prof.V. Krishnamurthy

My two books, one on Science and Spirituality

and the other on Gems from the Ocean of Hindu Thought, Vision and Practice,

can both be accessed at the address:

http://www.geocities.com/profvk/

 

 

 

Talk to your friends online with Messenger.

http://im.