Guest guest Posted January 8, 2001 Report Share Posted January 8, 2001 Namaste, ____________________ _______________________ mat chittaaH mat gata-praaNaaH bodhayantaH parasparam.h . kathayantaH cha maa.n nitya.n tushhyanti cha ramanti cha .. shriimad-bhagavad-giitaa 10:9 'With their thought on Me, with their life absorbed in Me, instructing each other, and ever speaking of Me, they are content and delighted.' Ch.10:v.9. ____________________ _______________________-------------- ------------- Gita [cotd.] Ch. V : ver. 2-5 [with Shankara-Bhashya, tr. Sw.Gambhirananda] While stating His own opinion in order to arrive at a conclusion- shrii bhagavaan uvaacha . shlokaH . [= verse] sa.nnyaasaH karmayogashcha niHshreyasakaraavubhau . tayostu karmasa.nnyaasaatkarmayogo vishishhyate .. 5.02.. pada-chchhedaH . [= words without euphony/sandhi] sa.nnyaasaH karma-yogaH cha niHshreyasa-karau ubhau . tayoH tu karma-sa.nnyaasaat karma-yogaH vishishhyate .. pada-anvayaH . [= syntax] sa.nnyaasaH karma-yogaH cha ubhau niHshreyasa-karau . tayoH tu karma-sa.nnyaasaat karma-yogaH vishishhyate .. pada-arthaH . [= word-meanings] sa.nnyaasaH = renunciation of actions karma-yogaH = performance of actions [dedicated to God] cha = and ubhau = both, to be sure niHshreyasa-karau = lead to liberation tayoH = between the two tu = however karma-sa.nnyaasaat = over mere renunciation of actions karma-yogaH = performance of actions vishishhyate = excels anuvaadaH . [= translation] The Blessed Lord said: 2. Both renunciation of actions and Karma-yoga lead to Liberation. Between the two, Karma-yoga, however, excels over renunciation of actions. Ubhau, both, to be sure; sannyasah, renunciation of actions; ca, and; karma-yogah, Karma-yoga-their performance-; niHshreyasa-karau, lead to Liberation. Though both lead to Liberation by virtue of being the cause of the rise of Knowledge, even then, tayoh, between the two which are the causes of Liberation; Karma-yoga, tu, however; visisyate, excels; karma-sannyasat, over mere renunciation of actions. Thus He extols Karma-yoga. [Karma-yoga is better than renunciation of actions that is not based on Knowledge.] ---- ----------------------- Why? In answer the Lord says: shlokaH . [=verse] GYeyaH sa nityasa.nnyaasii yo na dveshhTi na kaaN^kshati . nirdvandvo hi mahaabaaho sukhaM bandhaatpramuchyate .. 5.03.. pada-chchhedaH . [= words without euphony/sandhi] GYeyaH saH nitya-sa.nyaasii yaH na dveshhTi na kaa~Nkshati . nirdvandvaH hi mahaabaaho sukhaM bandhaat pramuchyate .. pada-anvayaH . [= syntax] mahaabaaho yaH na dveshhTi na kaa~Nkshati saH nitya-sa.nnyaasii GYeyaH . nirdvandvaH hi bandhaat sukhaM pramuchyate .. pada-arthaH . [= word-meanings] mahaabaaho = O mighty-armed! yaH = who na = not dveshhTi = hates na = not kaa~Nkshati =craves nitya-sa.nnyaasii = one of constant renunciation GYeyaH = should be known nirdvandvaH = one free from duality hi = for bandhaat = from bondage sukham = easily pramuchyate = freed anuvaadaH . [= translation] 3. He who does not hate and does not crave should be known as a man of constant renunciation. For, O mighty-armed one, he who is free from duality becomes easily freed from bondage. That performer of Karma-yoga, yah, who; na dvesti, does not hate anything; and na kanksati, does not crave; jneyah, should be known; as nitya-sannyasi, a man of constant [A man of constant renunciation: He is a man of renunciation ever before the realization of the actionless Self.] renunciation. The meaning is that he who continues to be like this in the midst of sorrow, happiness and their sources should be known as a man of constant renunciation, even though engaged in actions. Hi, for; mahabaho, O mighty-armed one; nirdvandvah, one who is free from duality; pramucyate, becomes freed; sukham, easily, without trouble; bandhat, from bondage. It is reasonable that in the case of renunciation and Karma-yoga, which are opposed to each other and can be undertaken by different persons, there should be opposition even between their results; but it canot be that both of them surely lead to Liberation. When such a question arises, this is the answer stated: ---- ----------------------- shlokaH . [= verse] saaN^khyayogau pR^ithagbaalaaH pravadanti na paNDitaaH . ekamapyaasthitaH samyagubhayorvindate phalam.h .. 5.04.. pada-chchhedaH . [= words without euphony/sandhi] saa~Nkhya-yogau pR^ithak baalaaH pravadanti na paNDitaaH . ekam api aasthitaH samyak ubhayoH vindate phalam.h .. pada-anvayaH . [= syntax] baalaaH saa~Nkhya-yogau pR^ithak pravadanti paNDitaaH na . samyak aasthitaH ekam api ubhayoH phala.n vindate .. pada-arthaH . [= word-meanings] baalaaH = fools saa~Nkhya-yogau = the paths of Knowledge and Action pR^ithak = distinct pravadanti = speak paNDitaaH = learned ones na = not samyak = properly aasthitaH = follows ekam api = even one ubhayoH = of both phalam = result vindate = gets anuvaadaH . [= translation] 4. The fools, not the learned ones, speak of Sankhya (the path of Knowledge) and (Karma-) yoga as different. Any one who properly resorts to even one (of them) gets the result of both. Balah, the fools; na panditah, not the learned ones; pravadanti, speak of; sankhya-yogau, Sankhya [sankhya, i.e. monasticism, is that which is suited for sankhya, Self-inquiry.] (the Path of Knowledge) and (Karma-)yoga; as prthak, different, having opposite and different results. The learned ones, the wise, however, admit one, unconflicting result. How? Any one who samyak, properly; asthitah, resorts to, i.e. follows; ekam api, even one, between the Path of Knowledge and (Karma-) yoga; vindate, gets; phalam, the result; ubhayoh, of both. For, the result of both is that Liberation itself. Therefore there is no conflict with regard to the result. Objection: After beginning the topic with the words, 'renunciation' and '(Karma-) yoga', how is it that the Lord speaks of the identity of the results of the path of Knowledge and (Karma-) yoga, which is beside the point? Reply: This defect does not arise. Although the question was put by Arjuna merely with regard to renunciation and Karma-yoga, yet the Lord, without actually avoiding them, and by adding something special which was intended by Him, gave the answer by expressing them through other words, 'Sankhya' and '(Karma-) yoga'. Those very 'renunciation and 'Karma-yoga', when they are (respectively) associated with Knowledge and such of Its means as equanimity etc., are meant by the words 'Sankhya' and 'yoga'. This is the Lord's veiw. Therefore there is no discussion out of the context. How can the result of both be attained by the proper performance of only one? The answer is: ---- ----------------------- shlokaH . [= verse] yatsaaN^khyaiH praapyate sthaanaM tadyogairapi gamyate . ekaM saaN^khya.n cha yoga.n cha yaH pashyati sa pashyati .. 5.05.. pada-chchhedaH . [= words without euphony/sandhi] yat saa~NkhyaiH praapyate sthaana.n tat yogaiH api gamyate . eka.n saa~Nkhya.n cha yoga.n cha yaH pashyati saH pashyati .. pada-anvayaH . [= syntax] yat sthaana.n saa~NkhyaiH praapyate tat yogaiH api gamyate . yaH saa~Nkhyan cha yoga.n cha ekaM pashyati saH pashyati .. pada-arthaH . [= word-meanings] yat = which sthaanam = the state called libeartion saa~NkhyaiH = by the monks steadfast in knowledge praapyate = is reached tat = that yogaiH = by those who perform actions dedicated to God api = as well gamyate = is reached yaH = who saa~Nkhyam = knowledge cha = and yogam = action cha = and ekam = one pashyati = views saH = he pashyati = sees anuvaadaH . [= translation] 5. The State [sthana (State) is used in the derivative sense of 'the place in which one remains established, and from which one does not become relegated'.] that is reached by the Sankhyas, that is reached by the yogis as well. He sees who sees Sankhya and yoga as one. Sthanam, the State called Liberation; yat prapyate, that is reached; sankhyaih, by the Sankhyas, by the monks steadfast in Knowledge; tat prapyate, that is reached; yogaih, by the yogis; api, as well. The yogis are those who, as a means to the attainment of Knowledge, undertake actions by dedicating them to God without seeking any result for themselves. The purport is that, by them also that Stated is reached through the process of acquiring monasticism which is a result of the knowledge of the supreme Reality. Therefore, sah, he; pasyati, sees truly; yah, who; pasyati, sees; Sankhya and yoga as ekam, one, because of the identity of their results. This is the meaning. Objection: If this be so, then monasticism itself excels yoga! Why, then, is it said, 'Among the two, Karma-yoga, however, excels renunciation of actions'? Reply: Hear the reason for this: Having is view the mere giving up of actions and Karma-yoga, your question was as to which one was better of the two. My answer was accordingly given that Karma-yoga excels renunciation of actions (resorted to) without Knowledge is Sankhya. This is what was meant by me. And that is indeed yoga in the highest sense. However, that which is the Vedic Karma-yoga is figuratively spoken of as yoga and renunciation since it leads to it (supreme Knowledge). ====================================================================== ======================= For Gita Dhyana Shlokas/Mantras and Mahatmya /message/advaitin/6987 ---- ----------------------- Adi Shankara's commentary, translated by Swami Gambhirananda, at URL: [kindly supplied by Madhava-ji] advaitin/Gita/Shankara1/gmbCH5.htm ____________________ _______________________ Adi Shankara's commentary, translated by Shri Varriar, at URL: [kindly supplied by Shankara-ji] advaitin/GCh5SYAABV1-24 ____________________ _______________________ Swami Chinmayananda's commentary at URL: [kindly supplied by Ram-ji] advaitin/Gita/Chinmaya/COMM5.HTM ____________________ _______________________ Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 10, 2001 Report Share Posted January 10, 2001 Hari Om: Dr. Radhakrishnan in his book (The Bhagavadgita) names this chapter as 'True Renounciation.' The dialog between Arjun and Bhagawan Krishna is as follows: Arjun: Tell me, which one is better of the two: renunciation of the selfish work or unselfish performance of the work? Bhagawan: Renunciation of the selfish work and unselfish perfomance of work will enable the salvation of the seeker; but of the two, unselfish performance of the work is better. Those who understand the 'true spirit of renunciation' become the 'true karma yogi.' The truth seeker should become a 'true worker' who is also the 'true renouncer.' Those who are ignorant can't understand that there is no duality between 'true karma yoga' and 'the true spirit of renunciation.' With true wisdom, one gets the vision that renunciation of selfish work is non-dual to the status of unselfish performance of the work. Commentary: Now let me pose the question: How do we relate Gita's prescription to day to day performance of our duties? To get the answer to this question, we should look for a real person who closely followed and practiced Gita from heart and soul. Fortunately, we had such a person - Mahatma Gandhiji. Prof. Ranade (my earlier postings, parts I to III) forcefully asserts that Gandhiji is the person that we are looking for: "The True Karma-Bhakti-Jnana Yogi." Gandhiji in his assessemnt of Gita demonstrates that he is the person with the True Wisdom using a powerful example - the seed and fruites. For illustration, I have expanded his vision with my understanding. Seed and Fruits: Suppose we possess a seed in our hand, we can eat the seed (selfish action) or plant the seed and conduct all the necessary work until it becomes a tree and yield the fruits (renunciation of the selfish desire). When we plant the seed, we not only renounce our selfish desire, we decided to WORK and wait until we get the PRASAD. Our action of planting of the seed demonstrates that we have decided to renounce our selfish desire to eat the seed and at the same time decided to conduct an unselfish work of planting and taking care. It should be clear that all the benefits that accrue from the tree (flowers, fruits, wood, seeds, etc.) may or may not materialize within our life time. Also more likely, the tree will benefit the planter, his/her children and their neighbors. If we look carefully, we can see that if n we expand our 'decision horizon' the benefits are multifold. If the decision horizon is narrowly focused on the individual for instantenous gratification the individual eats the seed. If the decision hoizon expands for longer time periods and for the benefit of more, the individual will plants the seed and takes care until it matures. Gandhiji who had the true vision of Karma Yoga was able to renounce all instantaneous gratifications and chose to work for everlasting world peace and world happiness. In conclusion, Karma Yoga is the most effective practical solution for us to consider and our motto of work ethics should focus away from instantaneous gratification, instead we should aim for long lasting benefits for everyone! warmest regards, Ram Chandran Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 10, 2001 Report Share Posted January 10, 2001 Hello Ram, I do read often the commentary of this list and appreciate them deeply. I have a simple commentary, in the form of a question following your post. You quoted: << Arjun: Tell me, which one is better of the two: renunciation of the selfish work or unselfish performance of the work? Bhagawan: Renunciation of the selfish work and unselfish perfomance of work will enable the salvation of the seeker; but of the two, unselfish performance of the work is better. >> You commented: << Commentary: Now let me pose the question: How do we relate Gita's prescription to day to day performance of our duties? To get the answer to this question, we should look for a real person who closely followed and practiced Gita from heart and soul. >> It makes me wonder: Is looking for a real person to relate Gita's prescription to day to day performance of our duties not a form a renunciation of the selfish work rather than unselfish performance of the work? You add from an example: << If the decision horizon expands for longer time periods and for the benefit of more, the individual will plants the seed and takes care until it matures.>> Is there a need of an expanded _decision horizon_ and a need to weight the benefits of the community for unselfish performance of the work to occur? Antoine Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 10, 2001 Report Share Posted January 10, 2001 Greetings Antonine: Your question is quite thoughtful and beautiful and the answer is obviously no! What I have stated is to demonstrate that even from the from the materialistic point of view expanding the horizon is a win-win proposal. However, for a spiritual person karma yoga is spontaneous and the yogi has no attachment to his/her individuality (ego). Karma Yogi conducts his/her actions without conducting benefit-cost analysis. When the materialist expands the time and space horizon to infinity (without bounds) the materialist becomes the spiritual person! In this special case, the materialist's goal is to achive the long-run welfare of the total community instead of his/her selfish gratification. This is the understanding and rationalization of spiritualism using the materialistic yardstick! It is should be also understood that there is no such thing as the 'spritualistic yardstick' because a spiritual person neither measures nor analyzes. The spiritual person conducts duties for the sake of duties without any question. Such a person is always at peace and at total bliss! Now let us try to understand where we stand with respect to 'Karma Yoga' I believe we can call us as a "limited karma yogi." This can explained using examples from our own life. It is quite possible that we can rate our own actions in a scale of zero to ten (0: totally unselfish and 10: totally selfish). All such ratings will be quite subjective and will likely vary. Thes ratings are at the vyavahara level for our own intellectual understanding of 'Karma Yoga.' "True Karma Yoga" is beyond intellectual perception but the rating strategy will be quite useful. It is quite similar understanding complex mathematical theorems with the help of simple examples. Finally, I believe it is time for others to exchange their thoughts on what has been stated in Gita. Please don't hesitate to point out errors in my understanding of this most complext topic, 'Karma Yoga.' warmest regards, Ram Chandran advaitin , Antoine Carré <carrea@v...> wrote: > Hello Ram, > > I do read often the commentary of this list and appreciate > them deeply. I have a simple commentary, in the form of > a question following your post. > .............. > > Is there a need of an expanded _decision horizon_ and a need > to weight the benefits of the community for unselfish > performance of the work to occur? > > Antoine Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 10, 2001 Report Share Posted January 10, 2001 Dear Antoine: It seems that I missed one part of your enquiry and let me try to explain my understanding. I am just narrating the human tendency to weekness in looking for a 'roll model.' Several thoughts occur to the deluded human being and one one of the potential one is looking for the role model. Gita ditinguishes between 'human nature' and 'divine nature.' When the human being recognize his/her 'True Divine Nature' the question of looking for a role model will not arise. Had Arjuna recognize his 'Divine Anchestory' he wouldn't seek the help of Bhagawan Krishna to clarify questions related to fightting, killing, sin, misery, etc. Interesting in chapter 18 verse 72, Bhagawan asks Arjun: "Has thy distraction caused by ignorance been dispelled." In verse 73, Arjun answers: "My delusion is destroyed and I can now recognize my True Divine Nature." After this last, dialog, Arjun starts the fighting ordained by the SELF (Divine Nature). In conclusion after the realization of the SELF, all actions become spontaneous, unselfish and self-fulfilling! warmest regards, Ram Chandran advaitin , Antoine Carré <carrea@v...> wrote: > Hello Ram, > ...... > > It makes me wonder: > > Is looking for a real person to relate Gita's prescription to > day to day performance of our duties not a form > a renunciation of the selfish work > rather than unselfish performance of the work? > Quote Link to comment Share on other sites More sharing options...
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