Bhagawad Gita Ch.3 Ver. 37-End of chapter [Swamy Chinmayananda]

[Guest guest]

THE LORD SAYS: "LISTEN. I SHALL TELL YOU WHO THAT ENEMY IS OF WHOM YOU ASK

--- WHO IS THE SOURCE OF ALL EVIL":

 

shriibhagavaanuvaacha .

 

kaama eshha krodha eshha rajoguNasamudbhavaH .

mahaashano mahaapaapmaa vid.hdhyenamiha vairiNam.h .. 3\.37..

 

 

The Blessed Lord Said: 37. It is desire, it is anger born of the "active, "

all-devouring, all-sinful; know this as the foe here (in this world) .

 

IT IS DESIRE, IT IS WRATH --- Desire is the inner SATAN in the individual's

bosom. We have seen earlier that desire is nothing other than our own

spiritual "ignorance," expressing itself in our intellectual personality.

This statement in the stanza is not to be understood as enumerating two

different things. "Desire" itself, under certain circumstances, gains

expression as "anger." A constant agitation of the mind, expressing as an

uncontrollable impatience to gain something, is called "desire." Desire is

generally for something other than ourselves. In the clash of existence,

beings and circumstances may come between ourselves and the "object of our

desire," and in such cases, our "desire" --- impulses, striking at the

obstacle, gain the ugly look of "wrath."

 

Thus, whenever emotions for acquisition and possession of an object flow

incessantly towards that object, the bundle of thoughts so flowing is called

"desire;" while the same emotions, when they get obstructed from reaching

their desired objects, and get refracted at an intermediate obstacle, are

called "anger." This "desire-anger-emotion" is the very SATAN in us that

compels us to compromise with our own intellectually known Higher values of

existence, and tempts us to perpetrate sins. Greater the desire, greater the

power in the pull towards the sinful and the low. Once desire has come to

manifest itself in our intellect, it enshrouds the wisdom in us.

Desire and anger, and their numberless children of sin and sorrow, must ever

come to breed upon the marshy lands of our deluded intellect. To come under

their sway is "ignorance." To come to rule over them is "Wisdom."

 

THE LORD NOW ILLUSTRATES HOW DESIRE IS OUR FOE AND HOW IT VEILS OUR

DISCRIMINATION:

 

dhuumenaavriyate vahniryathaadarsho malena cha .

yatholbenaavR^ito garbhastathaa tenedamaavR^itam.h .. 3\.38..

 

38. As fire is enveloped by smoke, as a mirror by dust, as an embryo by the

womb, so this (wisdom) is enveloped by that (desire or anger) .

 

Three different examples have been given to illustrate how desires and the

consequent anger delude our rational capacity and choke our discrimination.

Repetition is an unpardonable crime against the "scriptural-style," and the

Geeta faithfully follows the immortal style common to all Bibles of the

world. There is no redundancy, or wasteful repetition in the Divine Song.

With this understanding, when we try to readthe stanza we find that there

are subtle implications in the three different illustrations used by the

Lord. More is meant here than meets the eye.

 

The discrimination in man is screened off and obstructed in its exercise due

to the attachment in his mind for the ever-changing worldly-objects. We all

know that our attachments to things can fall under three distinct

categories. Our desires can either be low and vicious --- mind for the

flesh-fleshy carnal pleasures --- or our ambitions may be for an active

exertion in order to achieve power and wealth, to gain strength and might,

to win fame and glory. There can also be a burning aspiration to strive and

to achieve a diviner perfection and a Godly Self-illumination. Thus, our

desires can fall under three headings according to the quality of the

attachment --- inert (Tamasic), or active (Rajasic), or noble and divine

(Sattwic). The veilings that are created over our discrimination by these

different types of qualities (gunas) are indicated here by the three

different examples.

 

AS FIRE BY SMOKE --- A smoky fire-place, shrouded by dark curling smoke can

sometimes, if not totally, at least partially, veil the brilliance of the

light emitted by the flames. A wick without a chimney is less bright than

with a chimney, proving the example under review. Even Sattwic desires veil

the infinite glory of the Spirit.

 

AS DUST ON A MIRROR --- This illustrates the veiling caused by agitations

that cover the purer intellect due to our thick desires for glory and power

(Rajasic). Compared with the former, this is indeed more complete, and the

removal of it is, naturally, more difficult. The smoke rolls off even at a

passing whiff of breeze, while the mirror cannot be cleaned even by a storm.

It can be polished only by our own efforts at dusting it clean with the help

of a clean, dry duster.

 

Through the smoke, however thick it might be, the fire can be perceived;

through the dust, if it be thick, no reflection at all can be seen in the

mirror --- if at all seen it will only be dim.

AS THE FOETUS IN THE WOMB --- This is an illustration to show how completely

the Diviner aspect in us is screened off by the low animal appetites and the

vulgar desires for the sensuous. The foetus is covered by the womb until it

matures, and there is no method of observing it as long as it is in the

womb. The veiling is complete, and it can drop off only after a definite

period of time. Similarly, the desires for the flesh-fleshy enjoyments

build, as it were, a womb around the discriminative power in us, and such

low mental pre-occupations (Tamasic) can drop off only after a longer period

of evolutionary growth undergone by such a deluded mind-and-intellect.

 

In the true scriptural style, Krishna thus distinguishes between the

different textures in the veils that come to cover the soul when the

individual is entertaining different types of desires. In short, desire is

that which hides the Divine in us.

 

IN THIS STANZA IT IS NOT CLEARLY STATED, WHICH COVERS WHAT; THE LITERAL

TRANSLATION OF THE WORDS AS THEY STAND IN THIS COUPLET ONLY SAYS, "SO IS

THIS COVERED BY IT." THE TWO PRONOUNS, 'IT' AND 'THIS,' ARE DEFINED IN THE

FOLLOWING STANZA AND THEREIN WE FIND AN EXPLANATION OF BOTH:

 

aavR^itaM GYaanametena GYaanino nityavairiNaa .

kaamaruupeNa kaunteya dushhpuureNaanalena cha .. 3\.39..

 

39. Enveloped, O Son of Kunti, is 'wisdom' by this constant enemy of the

wise in the form of 'desire, ' which is difficult to be appeased, like fire.

 

 

This stanza vividly explains to us that discrimination (Jnana) the capacity

to distinguish the Real from the unreal, the permanent from the impermanent,

the true from the false, which gives man his higher status in the scale of

evolution --- is the divine faculty that gets screened off from us due to

our own greedy and insatiable desires. The pronouns in the previous stanza

now stand clearly elucidated: the "discriminative capacity" in us (it ---

idam) gets screened off by the insatiable "desires" (by this --- tena).

 

HE NOW TELLS US WHICH ARE THE SEATS OF 'DESIRE,' WHICH, BY ENVELOPING

WISDOM, FORMS THE ENEMY OF THE WHOLE WORLD. THE SEAT OF THE ENEMY BEING

KNOWN, IT IS EASY TO KILL IT:

 

indriyaaNi mano buddhirasyaadhishhThaanamuchyate .

etairvimohayatyeshha GYaanamaavR^itya dehinam.h .. 3\.40..

 

40. The senses, the mind, and the intellect are said to be its seat; through

these, it deludes the embodied by veiling his wisdom.

 

As a true soldier, Arjuna understands that there is an inner enemy called

"desire," which, like an efficient saboteur, undermines the wealth and

security of his inner kingdom; and as a true prince, the royal demand of

Arjuna is for immediate information as to the exact hide-out of this

dangerous bandit. Krishna, as the spiritual teacher, has to indicate to his

adventurous student where exactly the den of this devil is, from where he

plans his nefarious activities. Indicating the secret fortresses of this

inner enemy "desire," the Lord says, "the senses, the mind, and the

intellect are said to be its

seats of action."

 

A true criminal, functioning as an efficient leader of a gang, operating in

a large area, will generally have more places than one to function from.

Three main offices, from where "desire," in different forms, functions to

destroy the peace and health of our inner life, have been indicated here

very clearly.

 

The sense-organs, functioning without restraint in the world of

sense-objects, are a very convenient theatre for "desire" to function in.

When the external stimuli reach the mind through the sense-organs, the mind

also becomes a breeding centre of sorrows created by "desire." Lastly, the

intellect, working and playing with the memories of the sense-enjoyments it

had lived, and of the mental attachments it had entertained, becomes yet

another safe den for "desire" to function from.

 

The deluded ego, foolishly identifying with the body, desires

sense-enjoyments. Thoughtlessly identifying with the mind, it thirsts to

experience more and more emotional satisfactions. And lastly, identifying

with the intellect, it plans to re-live the remembered experiences of

sense-enjoyments and mental-joys.

 

TO HUNT FOR "DESIRE" IN THESE THREE HIDE-OUTS IS TO COME, AT LAST, FACE TO

FACE WITH IT. HOW FINALLY TO OVERCOME THIS INNER ENEMY IS DESCRIBED IN THE

FOLLOWING STANZAS:

 

tasmaattvamindriyaaNyaadau niyamya bharatarshhabha .

paapmaanaM prajahi hyenaM GYaanaviGYaananaashanam.h .. 3\.41..

 

41. Therefore, O best of the Bharatas, controlling first the senses, kill

this sinful thing, the destroyer of knowledge and wisdom.

 

As indicated earlier, Krishna declares a truth only when he has exhausted

all the logical arguments leading to it. After giving all the arguments, he

summarises here: "therefore, restrain the senses first," so that you may

finally throw overboard the inner enemy "desire."

"Desire" is called sinful, since, in its grosser manifestations, it tends to

make us live and work satisfying our lower nature, and thus persuades us to

live a lower devolutionary life. Even at its best (Sattwic), like "the smoke

that covers the fire,desire" does not allow the full dawn of the

Infinite, which is the Self in us. Thus, "desire," in all its textures,

contributes to the sins of man, and, therefore, it is styled here as "THE

SINFUL THING."

 

It is easy for a doctor to prescribe a medicine for my wound and promise me

an immediate healing. It is indeed consoling to have the prescription in my

hand. But, I am sure, I will never gain a cure if the prescription requires

me to prepare an ointment out of "sky-flowers." Similarly, it is quite a

dignified advice for a spiritual Master to declare, "control the senses and

cast off the 'desires,' O man!" --- But, unless the teacher gives us a

method by which we can get this prescription dispensed, it will be as

useless as the "sky-flower-treatment" for my painful wound.

 

WHERE SHOULD ONE TAKE ONE'S STAND, AND CAST OFF THE DESIRES?"... THE ANSWER

FOLLOWS:

 

indriyaaNi paraaNyaahurindriyebhyaH paraM manaH .

manasastu paraa buddhiryo buddheH paratastu saH .. 3\.42..

 

42. They say that the senses are superior (to the body) ; superior to the

senses is the mind; superior to the mind is the intellect; one who is even

superior to the intellect is He, (the Atman ) .

 

This and the following stanza with which Vyasa concludes the third chapter

of his incomparable Geeta, give every seeker a perfect technique by which he

can bring about a successful hunting and capture of his inner enemy,

"desire."

 

Although we cannot expect in the Bhagawad Geeta --- especially in one of the

very opening chapters --- an exhaustive treatment of the technique of

meditation, yet we find that, in these stanzas, the Lord has etched out a

complete outline of the "Scheme-for-Self-discovery."

Compared with the objects of the world, we can easily understand that the

sense-organs are more sacred and divine. Of the instruments that constitute

our physical structure, certainly the sense-organs are subtler than the

organs-of-action. Everyone of us can easily experience that our mind

controls and orders our sense-organs, and, therefore, we know that the mind

is subtler than the Indriyas.

 

No doubt, the mind has a vast kingdom to roam about in, but, even so, it has

its own limitations and fixed frontiers. From knowledge to knowledge we

extend the frontiers of our mind and all along this aggressive march of new

conquests it is the intellect that first crosses the existing frontiers of

the mind, and wins for it the neighbouring kingdoms of "fresh knowledge." In

this sense, the intellect has a greater pervasiveness than the mind, and,

therefore, it is conceived of as being subtler than the mind. That which

lies beyond the intellect is called the Supreme, the Atman.

 

The Consciousness in man which lights up the very intellectual ideas in him

must necessarily be subtler than the intellect itself. In the Upanishads it

has been finally declared that there is nothing subtler than the Self, the

Atman. The technique of meditation lies in the conscious withdrawal of all

our identifications with our body, mind and intellect. All efforts end when

we have thus gathered our entire awareness from its delusory pre-occupations

and made it live in Itself as Itself --- as Objectless Awareness.

 

THE GOAL GAINED BY PURSUING THIS ART OF MEDITATION IS EXPLAINED IN THE

FOLLOWING:

 

evaM buddheH paraM buddhvaa sa.nstabhyaatmaanamaatmanaa .

jahi shatruM mahaabaaho kaamaruupaM duraasadam.h .. 3\.43..

 

43. Thus knowing Him, who is superior to intellect, and restraining the self

by the Self, slay you, O mighty-armed, the enemy in the form of 'desire, '

no doubt hard indeed to conquer.

 

With this stanza, not only does the chapter conclude, but, the special

advice demanded by Arjuna has also been finally given. Through 'knowledge'

alone is 'ignorance'ended; through a lived experience of the Self alone can

we end our 'ignorance-of-the-Self.' This spiritual 'ignorance,' we have

already found, creates 'desires.' The Lord has indicated earlier that

'desire' functions and thrives in the fields of the sense-organs, the mind,

and the intellect. Through the processes of meditation, when we withdraw

from our false identifications with the objects, the body and the mind, the

'desire'-faculty, that was till now roaming about and functioning in the

outer fields, is gathered and established in the intellect.

 

As long as we maintain in ourselves the limiting adjuncts of the

matter-envelopments, so long we cannot realise our divine potentialities,

but instead, in our delusion, we will understand ourselves to be nothing

more than the little ego --- limited, bound, finite and ever-sobbing. After

the re-discovery of our own diviner existence we will be able to live

"restraining the self by the Self." In a perfect Buddha's life, his ego

functions completely under the control of the diviner in him. No more then

can the 'desire'-impulses, if at all they arise in the mind, play their

mischiefs and bring about any devastations in his inner life.

 

It is very interesting to note that the philosophy of the Geeta preaches a

constructive re-organisation of life and not the destruction or rejection of

life's possibilities. "Desire," being a painful leprous oozing wound, we are

lovingly advised about the balm to cure the malady, and to live thereafter,

in all efficiency, as a Master of circumstances and a Lord of our own

emotions. A seeker who has accomplished this in himself is called a God-man,

a Sage, a Prophet!

 

AUM tatsaditi shriimad.h bhagavad.hgiitaasuupanishhatsu

brahmavidyaayaa.n yogashaastre shriikR^ishhNaarjunasa.nvaade

karmayogo naama tR^itiiyo.adhyaayaH ..

 

Thus in the UPANISHADS of the glorious Bhagawad Geeta, in the Science of the

Eternal, in the Scripture of YOGA , in the dialogue between Sri Krishna and

Arjuna, the third discourse ends entitled:

 

THE KARMA YOGA

 

This chapter is called Karma Yoga. The term Yoga means the act of connecting

the lower with the higher, through a technique consisting of one's own

self-evolution. Any method by which the lower in us is educated and trained

to live a Higher way-of-life --- wherein we gain a more effective control

upon both our life without and life within --- is called Yoga.

 

Here is a method of self-development pointed out to the Arjuna-type of men,

who, fully armed and standing on the battle-field of life, facing an array

of opposing forces, more powerful, better organised, and well-supplied with

equipments, are ready to fight and destroy them. In fact every honest man in

life is to a large extent --- be he a fool, be he a saint --- an Arjuna

facing his problems with hesitations... wanting to run away, and yet, not

daring to do so! The training of Karma Yoga prepares us for the greater

fights on life's battle-fields.

 

Om Om Om Om Om