Gita Satsang - Chapter 5 : Verse 2-5 - Jan. 8, 2001

[Guest guest]

Namaste,

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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.

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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.]

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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:

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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:

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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).

 

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For Gita Dhyana Shlokas/Mantras and Mahatmya

/message/advaitin/6987

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Adi Shankara's commentary, translated by Swami Gambhirananda, at URL:

[kindly supplied by Madhava-ji]

advaitin/Gita/Shankara1/gmbCH5.htm

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Adi Shankara's commentary, translated by Shri Varriar, at URL:

[kindly supplied by Shankara-ji]

advaitin/GCh5SYAABV1-24

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Swami Chinmayananda's commentary at URL:

[kindly supplied by Ram-ji]

advaitin/Gita/Chinmaya/COMM5.HTM

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[Guest guest]

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

[Guest guest]

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

[Guest guest]

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

[Guest guest]

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?

>