Bhagawad Gita Ch.4 Ver. 37 to End of the chapter [Swamy Chinmayan anda]

[Guest guest]

IN WHAT MANNER DOES THIS WISDOM DESTROY SIN?... HERE IS AN EXAMPLE:

 

yathaidhaa.nsi samiddho.agnirbhasmasaatkurute.arjuna .

GYaanaagniH sarvakarmaaNi bhasmasaatkurute tathaa .. 4\.37..

 

37. As the blazing fire reduces fuel to ashes, O Arjuna, so does the

Fire-of-Knowledge reduce all actions to ashes.

 

JUST AS FIRE REDUCES FUEL TO ASHES --- This example has been given by the

Lord in His sheer fatherly love for Arjuna. These words, familiar in all

Yajnashalas, when used apart from their word meaning, are capable of

creating, in their association, brilliant suggestions of a serene atmosphere

and a thrilled sense of divinity.

 

Besides, the example is very striking. Whatever be the quality, shape,

condition, colour, etc., of the fuel pieces, when all of them are taken to

the fire-place and digested by the fire, they become one homogeneous mass of

ash! In the samples of ash left in the hearth we cannot recognise the ash of

a particular twig as different from that of another. Similarly, all Karmas,

it is said, good, bad, or indifferent, get burnt up in the 'Fire of

Knowledge' and will become something altogether different from what they

were in their cause-and-effect condition. Solid fuel having girth, weight,

smell, etc., becomes almost weightless, with no specific colour except a

light-greyness, when it comes to the final state of ash.

 

Actions leave reactions. The reactions mature at different periods of time

depending upon the quality and intensity of the actions. From beginningless

time, in our different manifestations, we have been, at every moment, acting

in our ego-centric vanity and individuality. All those actions must have

left their residual impressions and they have to be lived through.

 

This entire Karma has been scientifically considered as falling under three

classifications. They are called "not yet operative" (Sanchita), "operative"

(Prarabdha), and "to be operative in future" (Agami). When, in the Geeta, it

is said that all Karmas are burnt down, the Lord means the entire Sanchita

and Agami.

WHEREFORE:

 

na hi GYaanena sadR^ishaM pavitramiha vidyate .

tatsvayaM yogasa.nsiddhaH kaalenaatmani vindati .. 4\.38..

 

 

38. Certainly, there is no purifier in this world like 'Knowledge. ' He who

is himself perfected in YOGA finds it in the Self in time.

 

So glorious is the result of Self-realisation that Lord Krishna explodes in

enthusiasm and cries: "VERILY THERE EXISTS NOTHING IN THIS WORLD MORE NOBLE

AND SACRED THAN SELF-KNOWLEDGE." Just as to a drowning man there is nothing

more precious than a life-belt, so too, to the deluded ego there cannot be a

greater possession and a nobler endeavour than the acquisition of

'Knowledge' of its own Real Nature.

 

The Knowledge of the Self can be attained in one's own bosom when one has

gained in oneself a full "MASTERY IN Yoga" --- when one has sincerely and

diligently practised the above-mentioned twelve Yajnas and gained a complete

self-mastery through them. This mastery of the Self over the flesh is not

given by any teacher. The traditional story of a teacher spiritualising a

student by his touch is a myth; it is impossible. Had it been so, in the

presence of such a perfect Prophet like Krishna, Arjuna could have attained

--- especially when the Lord felt such a great friendliness and love towards

him --- in a wink, all the spirituality needed to become a God-man.

 

Many devotees have, from time to time, wasted their chances and brought

dishonour to their noble teachers, because they expected their Gurus to

impart their acquired Wisdom to them, their Chelas (disciples), for the

physical services rendered or the intellectual support given. Many of the

existing seekers are, today, thoughtlessly squandering away their noble

opportunities by vainly waiting for this cheap and ready method of

purchasing God-hood! Let them be warned that, in spite of such

glorifications of some Gurus available in the market and sold at some

Ashramas in this country, it has no scriptural support. Here, Krishna, in

all love, plainly tells the truth to Arjuna that he has to purify himself

(Swayam) and then he himself will realise the Truth "in good time" (Kalena).

 

 

No definite time schedule is promised for Perfection to manifest. It is only

said that he who is practising sincerely and devotedly, all the twelve

different subjective-Yajnas that are described earlier, will attain the

necessary growth within, and will "IN GOOD TIME" come to experience the

Self, the Beatitude-of-Perfection, the State of God-hood.

 

IN GOOD TIME (Kalena) --- This does not mean either immediately, nor does it

promise us the Supreme only after trillions of impossible years. The same

idea has been more beautifully described in the following stanza by a more

self-explanatory term "ere long" (Achirena). It gives a direct suggestion of

hope and guidance to all seekers of all times that they need not become

impatient and that, in fact, it would be far better for them constantly to

apply themselves on the right path in the full confidence that they shall

"ere long" reach their goal.

 

THE SUREST MEANS OF ACQUIRING WISDOM IS DECLARED AS FOLLOWS:

 

shraddhaavaa.Nl{}labhate GYaanaM tatparaH sa.nyatendriyaH .

GYaanaM labdhvaa paraaM shaantimachireNaadhigach{}chhati .. 4\.39..

 

39. The man who is full of faith, who is devoted to It, and who has subdued

the senses, obtains (this) 'Knowledge' ; and having obtained 'Knowledge, '

ere long he goes to the Supreme Peace.

 

The qualities that are necessary for an individual to be assured of the

Knowledge-Divine are being enumerated here as vividly as from the leaf of a

Science text-book. Three great qualities have been indicated and to

understand them is to understand why the so-called seekers, in spite of

their claims to sincere self-application, do not actually reach anywhere

near the ladder of development. Faith, devotion, and self-control are the

three imperative necessities to be acquired ere we can hope to evolve to the

diviner stature from our present mortal encumbrances. But these three words

are more often misunderstood than rightly evaluated.

 

FAITH (Shraddha) --- Exploiters of religions have been making capital out of

repeating this word as their safest excuse for all problems spiritual, to

clear which devotees may approach these men who pose themselves as guides in

religion. Invariably, we find that the ordinary devotees are completely

rendered, sometimes fanatical and often poorer, in their intellectual and

mental growth, because of the unintelligent insistence of Shraddha

translated as "blind faith and unquestioned acceptance of any declaration

said to be divine."

 

Shankara tolls the death-knell of this misunderstanding when he explains

Shraddha as "that by which an individual readily understands the exact

import of the scriptural text as well as the pregnant words of advice of the

preceptor."

 

DEVOTED TO IT (Tatparah) --- Whatever be the 'path' of divine

self-development that he may be following, it is an unavoidable necessity

that the seeker must give his undivided attention to it, and must, on all

occasions, maintain in his mind a continuous consciousness of the Divine. A

mere intellectual study of the scriptures will not help us in purifying and

shaping our "within' to the glorious Beauty of the Divine. It is necessary

that we must pour out our mind and intellect into the scheme of living that

the Upanishads advise.

 

WHO HAS SUBDUED THE SENSES --- The Shraddha and Jnana explained above will

not sustain themselves, and no seeker can consistently hope to entertain

them unless he is constantly striving his best to live in a spirit of

self-control. It is the sense-organs that seduce us away into the life of

excessive sensuousness, and when one has entered into the troubled waters of

a sensuous life, one has no chances of maintaining oneself quietly in the

higher values of life. To walk the Path-Divine is to get out of the

gutters-of-sensuousness. Excessive sense-life and Absolute God-life are

antitheses to each other; where the one is, the other cannot be. Where the

light of inward serenity and deeper peace have come, the darkness created by

sense passions and animal appetites must depart. It is imperative,

therefore, that a seeker should learn to live in steady and constant

sense-control.

 

Why should we live renouncing sense enjoyments, and employing our mind in

remembering constantly the Divine goal of life, with faith both in ourselves

and in the science of religion? Ordinarily, an intellect can enquire only as

to the cause-and-effect of things. The ego is ever employed in its own

motive-hunting. A seeker in the initial stages of his self-development

remains constantly in his intellect. Naturally, he will enquire what the

result of such a conspicuous sacrifice would be. To convince him, the second

line is given.

 

That a seeker who lives the above-mentioned triple-programme of Divine life,

reaches the State-of-'Knowledge' is the promise and guarantee of the Rishis,

who are the authors of the immortal scriptures. A doubt again arises as to

why we should, after all, acquire the 'Knowledge-Divine.' Krishna explains

here that, having gained the right-knowledge, the individual "SOON REACHES

THE SUPREME PEACE." The promise of reaching the great Goal-of-life is not

guaranteed to take effect in a definite period of time. Just as, in the

previous stanza, it was said, "In good time" (Kalena), so too, here it is

said, "Ere long" (Achirena). In short, after gaining this 'Knowledge,' one

would "soon" reach the Goal-of-life.

SUPREME PEACE (Param Shantim) --- The Goal-of-life is labelled here as the

"Great Peace" that knows no diminution. In these days of peace-mongers

getting ready for war in the name of peace, one is apt to become honestly

sceptical about the goal indicated in this stanza. The term 'peace' here is

not that undefined vague concept, that is often repeated in politics,

whenever it is convenient for a set of politicians to do so, but the term

Shanti has a wealth of psychological suggestiveness.

 

It is very well-known that every living creature is, at all moments, trying

to gain a better happiness, through all its activities in life. From

breathing and eating, to the organised endeavour in capturing the

world-market through war and destruction, all activities are attempts by the

frail individuals to discover a greater and a better joy or happiness. This

is true not only in man but in the animal kingdom, and even in the vegetable

world. In short, no action is possible unless the actor is motivated by an

inner urge in him to seek a greater sense of fulfilment or joy unto himself.

 

 

If thus, the whole world is striving to win the highest joy that it possibly

can, and having gained it, to invest all energy and intelligence to retain

the same, then the goal of life should be ABSOLUTE-HAPPINESS, where all

strife ends, all desires are fulfilled, all thoughts and agitations are

finally exhausted. Desires for joy give rise to thought disturbances, which,

trying to fulfil themselves in the outer world, become the visible actions

in everyday life. The restlessness of the mind and the weary fatigue of the

body shall both end, when Absolute Joy is attained. Therefore, Absolute Joy

is Absolute Peace.

 

Here, in this stanza the Goal-of-life is indicated as the Supreme Peace,

which may be, in other words, explained as the Supreme Joy.

 

THOU SHALT NOT DOUBT THIS, FOR DOUBT IS MOST SINFUL. HOW?... LISTEN:

 

aGYashchaashraddadhaanashcha sa.nshayaatmaa vinashyati .

naayaM loko.asti na paro na sukhaM sa.nshayaatmanaH .. 4\.40..

 

40. The ignorant, the faithless, the doubting-self goes to destruction;

there is neither this world, nor the other, nor happiness for the doubter.

 

In the previous verse it was said that those who had faith and knowledge

would soon reach the Supreme Peace. In order to hammer this very same Truth

in, Krishna is here emphasising through a negative declaration that they,

who have NOT these qualities cultivated, gained and developed in them, will

get themselves ultimately destroyed and completely ruined. He who has

neither the "Knowledge-of-the-Self" --- if not a spiritual realisation, at

least a clear intellectual understanding --- nor "the intellectual readiness

to grapple with and fully understand the true import of the scriptural

declarations and the words of the Masters" (Shraddha), Krishna asserts, will

certainly get ruined, if he be also a 'doubting Thomas' (Samshaya-atma).

 

In the next line, Krishna, with all emphasis, condemns such men of endless

doubts, and points out their tragedy in life. The Lord says that such men

who "DOUBT THE SELF" will not find any joy or happiness ANYWHERE --- "

NEITHER HERE NOR IN THE HEREAFTER." In explaining thus, the Geeta seems to

express that there may be a small chance perhaps, for one who is devoid of

knowledge and faith to discover some kind of a happiness in this world, here

and now, but that those who are constant doubters can enjoy neither here nor

there. Such men are psychologically incapable of enjoying any situation,

because the doubting tendency in them will poison all their experiences. He

whose teeth have become septic must constantly poison the food that he is

taking; so too, those who have this tendency of doubting everything, will

never be able to accommodate themselves to any situation, however perfect

and just it might be. The line contains a spot of satire, almost vitriolic

in its pungency, when it is directed against the intelligent sceptic.

 

WHEREFORE: --- FOR THIS REASON ONLY:

 

yogasa.nnyastakarmaaNaM GYaanasa.nchhinnasa.nshayam.h .

aatmavantaM na karmaaNi nibadh{}nanti dhana.njaya .. 4\.41..

 

41. He who has renounced actions by YOGA, whose doubts are rent asunder by

'Knowledge, ' who is self-possessed, actions do not bind him, O Dhananjaya.

 

This being the penultimate verse in the chapter, it is a beautiful summary

of all the main secrets-of-life explained at length in it. When, through the

practice of Karma Yoga, we have learnt to renounce our attachments to the

fruits-of-action, and yet to work on in perfect detachment --- when every

doubt in us regarding the Goal-of-life has been completely removed in our

own inner experiences of the nobler and the diviner in us --- as a result of

the above two, the ego comes to rediscover itself to be nothing other than

the Atman. Then the individual ego comes to live "POISED IN THE SELF AS THE

SELF." When such an individual works, his actions can never bind him.

 

It is only egoistic activities motivated by our ego-centric desires that

leave gross impressions on our inner personality, and thus painfully bind us

to reap their reactions. With a sense of detachment and in right-knowledge,

as indicated in the above scheme, when an individual has completely

destroyed his ego-sense, his actions cannot bind him at all. As a dreamer, I

might commit a murder in my dream, of my dream-wife, but when I awake from

my dream, I shall not be punished for the crime that I seem to have

committed in my dream. For, the dreamer has also ended along with the dream.

The dreamer committed the murder and deserves punishment; but in the waker,

the dreamer is absent. Similarly, the ego-centric actions can bind and

throttle only the ego, but when the ego has become Atmavantah, meaning

"POISED IN THE SELF" --- just like the dreamer when he gets poised in the

waker --- the activities of the ego can no more bind the Self. The ego

"POISED IN THE SELF," is the experience of the Real Self; the dreamer poised

in the waker, is the waker.

 

THIS BEING THE WONDROUS RESULT AND THE SUPREME PROFIT THAT 'TRUE-KNOWLEDGE'

CAN GIVE TO THE DELUDED, KRISHNA ADVISES ARJUNA:

 

tasmaadaGYaanasaMbhuutaM hR^itstha.n GYaanaasinaatmanaH .

chhittvainaM sa.nshayaM yogamaatishhThottishhTha bhaarata .. 4\.42..

 

42. Therefore with the sword-of-Knowledge, cut asunder the

doubt-of-the-Self, born of 'ignorance, ' residing in your heart, and take

refuge in "YOGA. " Arise, O Bharata.

 

In this concluding stanza the Lord's advice is precise and it is given with

a loving insistence. The stanza rings with a spirit of paternal urgency felt

by the Lord towards the Pandava Prince.

In the language of war, Krishna advises his warrior-friend on the

battle-field, how best to live the life of dedication and perfection as

advised by the Hindu Rishis from the quiet and peaceful Himalayan valleys.

With the "SWORD-OF-KNOWLEDGE," Arjuna is encouraged to cut off the bonds of

ignorance and 'CLEAVE ASUNDER THIS DOUBT-OF-THE-SELF LYING IN THE HEART."

 

The spiritual doubt is explained here as working from the heart. This may

read rather strange to a modern man: doubt must come from the intellect; it

cannot come from the heart.

 

It is the traditional belief in Vedanta that "the intellect is seated in the

heart," wherein the term HEART does not mean the fleshy pumping-instrument

in the human bosom. The term HEART is used here not in its physiological

meaning but in its literacy usage, where HEART means "the source of all love

and sympathy --- of all noble human emotions." An intellect functioning from

and through an atmosphere of sympathetic love, kindly charity and such other

noble qualities alone can be considered in the science of philosophy as the

human reason. Therefore, when the Upanishads talk of the doubts lying

crystallised in the heart, the Rishis mean the intellectual perversions in

some of the seekers that make them incompetent to feel and appreciate the

Vision-of-the-Soul.

These doubts can be completely annihilated only when the individual gains an

intimate, subjective experience of the Self in him.

 

This can be achieved only by Yoga --- NOT a strange mystical process,

secretly advised to a few, by mysteriously rare groups of Gurus, to be

practised in the unknown dark caves of the Himalayas, living altogether a

frightful life of unnatural privations. In the Geeta, the word Yoga has been

forever tamed and domesticated to be with all of us, serving us faithfully

at all times in our life. By the term Yoga, in this last stanza, Krishna

means the "twelve techniques" which he has explained as the

subjective-Yajnas.

The chapter concludes with a spirited call to Arjuna: "ARISE, O BHARATA." In

the context of the Geeta, though the word may be rightly said to mean only a

call to Arjuna, it is a call to every seeker --- especially to this country

as a whole --- to get up and act well in the spirit of Yajna, and thereby to

gain more and more inner purity, so that through true meditation everyone of

us can come to experience and gain the Supreme Peace which is the final

fulfilment of evolution.

 

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 fourth discourse ends entitled:

 

 

THE YOGA OF RENUNCIATION OF ACTION IN KNOWLEDGE