Gita Translation

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Greetings Jen:

 

Welcome to the list. I recommend the book, 'The

BhagavadGita, by S. Radhakrishnan available in the

Internet Book Stores (Amazon.com, Borders, Barnes&

Noble). The paper back edition is just $7.00 and the

book is scholarly and the translation is excellent.

 

Sri Radhakrishnan sites appropriate references from

Upanaishads and convinces the readers that the essence

of Gita come from the Upanishads. More extensive

commentaries of Gita are available in other

translations and they are too many to recommend.

 

The verses that you have selected focus on the "Bhakti

Yoga of Gita" and the importance of Divine devotion is

emphasized.

 

The following extensive commentary is taken from the

CD publication by Bhagavad Gita Multimedia Station

Pvt. Ltd., Bangalore, India. There are Four main

sections with twelve topics addressing all levels of

the readers

and those interested in Bhagavadgita Gita.- the

multimedia bookTM software on CD-ROM is developed by

Multimedia Station in conjunction with International

Sanskrit Research Academy.

 

Extensive Commentary for Gita Chapter 12: Verses 10 to

12.

====================================

12.10

 

Although, as a matter of fact, it was in no way

difficult for Arjuna to fix his mind on God, or

realize Him through the Yoga of repeated practice as

stated above, the Lord asks him not to despair even if

he found himself unequal to the task, and suggests a

third alternative. For, as already pointed out above,

different types of practices are suited to different

individuals due to difference in temperament. This is

what is meant by the first half of this verse.

The compound word `Matkarma' denotes those actions

which are performed only for the sake of God or are

connected with His service or adoration, nay, in which

the practicant has no trace of self-interest and for

which he appropriates no credit to himself nor

conceives any attachment whatsoever. The word has

already appeared in the concluding verse of Chapter

XI, and has been duly explained.

He who recognizes God and God alone as his supreme

refuge and highest goal and goes on constantly

performing through mind, speech and body actions

enjoined by the scriptures, such as sacrifices,

charity and penance, with utmost reverence and love

only for the pleasure of God and as a matter of duty

is said to be `intent on work for God.'

By the second half of this verse the Lord indicates

that even actions performed for His sake constitutes

an independent and easy means to His Realization. God

can be attained even by those who work for Him, in the

same way as by those who adore and meditate on Him.

Therefore, performing actions for His sake is in no

way inferior to the other practices mentioned above.

For Additional Information, Contact the Website:

http://www.bhagavadgita.com/hmpg.htm

 

12.11

 

In reality, it was not at all difficult for Arjuna to

tead the path of Action coupled with Devotion; nay, it

was rather easy for him. Nevertheless, if he regarded

it as actually difficult, the Lord now suggests a

fourth type of discipline for him. This is sought to

be conveyed by the first half of this verse.

The world `Atman', forming part of the compound

`Yatatmavan' stands for the body including the mind,

intellect and senses. Therefore, `Yatatmavan' is he

who has acquired control over his mind, intellect,

senses and body. The mind and senses etc, unless they

are brought under control, forcibly drag one into the

mire of enjoyments; and caught in the mire of

enjoyments one cannot give up attachment to or

yearning for the fruit of all actions in the shape of

enjoyments: Therefore, recognizing the supreme need of

self-control in renouncing the fruit of all actions

the Lord advises Arjuna to subdue his mind and senses.

 

One may ask here: How is it that the Lord does not

insist on self-control as a part of the spiritual

practices enjoined in verses 6 to 10 above? The reason

is not far to seek. It will be seen that verses 6, 7

and 8 of this chapter deal with those who practice

single-minded devotion to God. Since such loving

devotees of God have no attraction for the enjoyments

of the world, their mind and intellect remain

naturally indifferent towards the world and centered

on God. Hence there was no occasion for insisting on

their subjugation in those verses.

Verse 9 speaks of the Yoga of repeated practice or

Abhyasayoga; and since `Ahbyasayoga' covers all

practices for fixing the mind and intellect on God

there was no necessity of insisting on self-control

separately in that verse. And verse it speaks of the

path of Action coupled with Devotion, which

presupposes dependence on God; and all actions of the

practicant following this path are also performed only

for the sake of God. Hence it was unnecessary to ask

Arjuna to control his mind and senses etc, as a

separate discipline. The present verse, however,

enjoins the practice of Karmayoga in the shape of

renunciation of the fruit of all actions; in which

control of the mind and intellect is indispensable.

For if the mind, intellect and senses are not kept

under control while performing all the duties of the

world appropriate to one's grade in society and stage

in life, it is very easy for the mind, intellect and

the senses to develop attachment and craving for, and

the sense of possession in respect of,

sense-enjoyments; and so long as they are present

total renunciation of the fruit of actions cannot be

accomplished. That is why Arjuna has been specially

warned in this verse to subdue his mind and intellect

etc.

"All actions" in this verse include the performance

of sacrifices, charity, austerity, social service and

all other activities approved of by the Sastras and

carried on for the sake of one's livelihood or for

bare maintenance in conformity with one's grade in

society and stage in life. While duly performing these

actions, he who renounces all connection with,

attachment to, and the craving for, their fruit in the

form of enjoyments of this world and the next is said

to renounce the fruit of all actions.

Here it should be noted that prohibited actions, such

as telling lies, practicing duplicity and committing

adultery, violence and theft etc, are not included in

the `Sarvakarma' referred to in this verse. Attachment

to, and the craving for, enjoyment alone is

responsible for sinful acts of this kind, which cause

man's degradation from every point of view. That is

why the scriptures advise actual and total

renunciation of such acts; when such actions

themselves stand prohibited, renunciation of their

fruit is altogether out of question.

It will be recalled here that the Lord, in the first

instance, called upon Arjuna to fix his mind and

intellect on Him; He next recommended the Yoga of

repeated practice; thereafter He asked Arjuna to work

for His sake; and, finally, He exhorted him to

renounce the fruit of all actions. It will be further

seen that the Lord advises an alternative course only

in the event of Arjuna's inability to follow the one

previously suggested. The method adopted by the Lord,

however, does not imply any disparity in the fruit of

the various practices recommended by Him; for they all

bear the same fruit, viz., God-Realization. Nor is it

intended to convey that the practice suggested as an

alternative is easier than the one recommended before;

for such is not actually the case. A practice that is

easy for one may be difficult for another. On this

ground it is reasonable to suppose that the four

practices have been recommended only to suit the

varying qualifications of different types of

practicants.

Careful analysis will reveal that the practice

enjoined in verse 8 is easy and suitable for the

practicant in whose mental constitution there is

predominance of love for God with attributes, and who

has a natural reverence for God, and an inborn

attraction for His virtues, glory and mysteries and

the stories of His sports.

The practice recommended in verse 9 is easy and useful

for the practicant who has no natural love for God but

who, being endowed with faith, seeks to concentrate

his mind on God through resolute practice.

Again, the practicant who has reverence for God with

attributes, and a natural attraction for pursuits such

as the performance of sacrifices, charity and penance,

and has got faith in the worship and adoration of

images etc, of God, will find the practice suggested

in verse 10 easy and suited to his temperament.

And the practicant who has no natural love and

reverence for God with attributes and form, who

recognizes God as only all-pervading and formless, who

has a natural bias for worldly pursuits and works of

public good, and who because of his greater faith in

and attraction for external activities cannot attune

his mind even to the Yoga of repeated practice

recommended in verse 9, will find the practice

enjoined in the present verse easy and suited to his

nature.

Now offering all actions to God, as mentioned in verse

6 above, performing all actions for His sake, and

renouncing the fruit of all actions-all these three

are different forms of Karmayoga; and as pointed out

above, they all lead to God-Realization. Hence there

is no disparity whatsoever in their fruit. They have

been differentiated only because of the difference in

the mental attitude of the practicants as well as in

the process of their practice. In the first two

Processes the sentiment of devotion is predominant,

whereas in the third the emphasis lies on the

renunciation of the fruit of actions. Herein lies the

main difference among them. Besides this, the

practicant who has offered all his actions to God

considers himself as a mere puppet in His hands; he

feels that he is capable of doing nothing, that his

mind, intellect, senses and all other organs belong to

God, who gets everything done by them according to His

own will, the practicant himself having nothing to do

with those acts or their fruit. Inspired by such

feelings, the practicant entertains not the least

attraction or aversion for his actions or their fruit;

taking all pleasurable or painful experiences that

fall to his lot in consequence of his Prarabdha (good

or evil destiny) as a boon from God, he remains ever

cheerful. That is why, developing the feeling of

oneness towards all, he speedily succeeds in realizing

God.

He who works for God's sake does not like the

above-mentioned practicant, feel that he does nothing

and that it is God who gets everything done by him. He

looks upon God as the object of highest worship,

supremely loving and the greatest friend and

well-wisher, and considers it his supreme duty to

serve Him and carry out his behests. That is why,

realizing His presence throughout the universe, he

remains engaged in performance of sacrifices, charity

and penance; earning his livelihood and performing

other duties for the maintenance of his body in

conformity with his grade in society and stage in

life, as well as in pursuits connected with the

worship and adoration etc, of God with a view to His

service and according to His behest's as conveyed

through the scriptures. And since all his activities

are carried on according to His behest's and for the

sake of His service (XI. 55), he is freed from

attachment and desire for all such activities and

their fruit, and speedily attains God.

The practicant who relinquishes the fruit of all

actions, however, neither considers himself to be a

tool in the hands of God nor does he feel that he does

everything for His sake. He holds that man's right is

to work only, but never to the fruit thereof

(II.47-51), so that his duty lies only in performing

sacrifices, charity, austerity, social service and all

other activities enjoined by the Sastras, such as

earning one's livelihood and attending to one's bodily

needs etc, according to one's grade in society and

stage in life. That is why he to really renounces all

connection with, attachment to and desire for the

fruit of such actions in the shape of the enjoyments

of this world and the next (XVIII.9); and being

completely rid of attraction and aversion thereby, he

quickly realizes God.

Thus, through the fruit of all the three practices is

one and the same, viz., God-Realization, the

difference in the mental outlook of the practicants as

well as in the process of their practice accounts for

three different practices having been enunciated by

the Lord.

 

12.12

 

The word `Abhyasa' in this verse does not stand for

`Abhyasayoga' or the Yoga of repeated practice. For,

it is taken to mean the `Yoga of repeated practice'

undertaken with discernment for the realization of the

Absolute, it would be meaningless to compare it with

`Knowledge' inasmuch as such a practice is accompanied

with knowledge. Even so, if the word is interpreted to

mean practices undertaken for Karmayoga, or the

practices of meditation, such practices form part of

Karmayoga and meditation respectively; hence there

would be no sense in comparing them with mediation, or

with the renunciation of the fruit of actions.

Therefore, the word `Abhyasa' here denotes effort

involving cessation of worldly activities, or in other

words, practices such as the practice of Pranayama or

breath-control, the attempt to achieve a particular

Asana or Yogic posture, the practice of mind-control,

the muttering of a sacred formula, recitation of hymns

in praise of a deity, study of the Vedas etc,

habitually carried on without discernment and

involving no renunciation of desires or attachment,

and to which one naturally feels inclined under the

influence of faith, environment and inborn

disposition. Even so, the word `Jnana' here does not

mean the Path of Knowledge, or Knowledge itself in the

form of true realization. For, if it is taken to mean

Jnanayoga, it cannot be divorced from meditation which

is part and parcel of that discipline; and if it is

held to be an equivalent of true Knowledge, it is the

fruit of all forms of discipline. In that case there

would be no meaning in comparing it with mechanical

practice, meditation or renunciation of the fruit of

actions, much less in declaring meditation or even

renunciation of the fruit of actions as superior to

it. The word `Jnana' in the present context should,

therefore, be construed to mean discriminative

knowledge or intellectual perception of a high order,

gained either through a study of the scriptures or

through association with saints, with the help of

which man is no doubt able to distinguish the eternal

from the ephemeral, matter from the spirit, good from

evil., sin from virtue, and so on. But since his mind

is yet impure and distracted, a man possessing such

knowledge neither feels inclined to take to any

practice or discipline nor is he able to renounce the

fruit of actions and attachment, nor being freed from

all relationship with the world he gets firmly and

unshakably established in God.

Both `Abhyasa' and `Jnana' as interpreted above are in

their own way helpful in God-Realization. Both can

lead to this consummation if they are accompanied with

faith, devotion and the disinterested spirit.

Nevertheless, when a comparison is made between them,

knowledge proves superior to practice; for practice

without discernment cannot be so helpful in

God-Realization as knowledge devoid of practice can.

To show this very fact, the verse speaks of knowledge

as better than practice.

The word `Dhyana' too in this verse does not refer to

Dhyanayoga or the path of Meditation. That is to say,

it neither stands for meditation on the attributeless

Brahma, practiced for the sake of God-Realization

according to the procedure of Sankhyayoga not for

meditation on God, the repository of all virtues,

practiced with faith and devotion only for the sake of

His Realization, wholly renouncing the fruit of

actions and attachment. For both these forms of

meditation involve knowledge and renunciation of the

fruit of actions; hence comparison between either of

these two forms of meditation, on the one hand, and

knowledge or relinquishment of the fruit of actions,

on the other, is out of question. Hence the word

`Dhyana', in the present context, should be

interpreted to mean meditation on any of the various

forms of God, practiced without discernment and with

some interested motive.

Both `Jnana' and `Dhyana', as interpreted above, are

in their own way helpful in God-Realization. They both

lead to such consummation when accompanied by faith,

devotion and the disinterested spirit. Nevertheless,

when a comparison is made between them, meditation

will prove superior to knowledge; for knowledge by

itself, without meditation, cannot be so useful as

meditation practiced without knowledge. When one

attains success in meditation, the impurity and

distraction of the mind gradually disappear; but they

cannot be eradicated through mere knowledge. It is

with this idea that meditation has been declared as

superior to knowledge.

`Karmaphalatyaga' is the same as

`Sarvakarmaphalatyaga' referred to in verse 11 above.

The type of meditation referred to above is also

helpful in God-Realization; but such realization

cannot be easily attained so long as man's desire and

attachment are not eradicated. Therefore, meditation

not accompanied with renunciation of the fruit of

actions cannot be so useful as renunciation of the

fruit of, and attachment to, all actions can even

without meditation. It should be particularly noted in

this connection that the present verse is not intended

to assess the relative value of Abhyasayoga.

Jnanayoga, Dhyanayoga and Karmayoga. On the other

hand, it discusses the comparative merits of

mechanical practice, knowledge and meditation as

defined above; and while pointing out the superiority

of the second to the first and of the third to the

second, it declares renunciation of the fruit of all

actions as superior to all. That is to say, even

though the practices of Abhyasa, Jnana and Dhyana,

which involve the cessation of worldly activities, are

successively higher, and more Sattvika in character,

than pursuits involving worldly activity such as the

performance of sacrifices, charity, warfare, trade and

social service etc, nevertheless one's own duty,

through humblest in character, acquires the capacity

to yield the highest result, viz., God-Realization,

when performed with complete renunciation of its fruit

and attachment. What wonder, then, that other-worldly

pursuits like Abhyasa, Jnana and Dhyana should lead to

God-Realization when carried on with that object.

Therefore, instead of drawing comparison between the

various disciplines for God-Realization, man should

choose for himself one which is suited to his

temperament, and which he may be able to adopt easily

and speedily, and devote himself to its practice with

faith and reverence.