Gita Satsang - Chapter 5 : Verse 6-10 - Jan. 15, 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. 6-10 [with Shankara-Bhashya, tr.

Sw.Gambhirananda]*

 

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 veiw 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).

How does it lead to that? The answer is:

 

##shlokaH . [= verse]

 

sa.nnyaasastu mahaabaaho duHkhamaaptumayogataH .

yogayukto munirbrahma na chireNaadhigachchhati .. 6..

 

##pada-chchhedaH . [= words without euphony/sandhi]

 

sa.nnyaasaH tu mahaa/-baaho duHkham aaptum ayogataH .

yoga/-yuktaH muniH brahma na chireNa adhigachchhati ..

 

##pada-anvayaH . [= syntax]

 

mahaa/-baaho! ayogataH sa.nyaasaH aaptum duHkham .

tu yoga/-yuktaH muniH na chireNa brahma adhigachchhati ..

 

##pada-arthaH . [= word-meanings]

 

mahaabaaho = O mighty-armed one

ayogataH = without (Karma-) yoga

sa.nnyasa = renunciation, in the real sense

duHkham = difficult, painful

aptum = to attain

tu = but

yoga/-yuktah = equipped with yoga, with Vedic Karma-yoga in the form

of dedication to God without thought of results (for oneself)

munih = the meditative man-the word muni being derived in the sense

of one who meditates on the real nature of God

na = not

cirena = delay

brahma = Brahman

adhigacchati = attains

 

##anuvaadaH . [= translation]

 

6. But, O mighty-armed one, renunciation is hard to attain without

(Karma-) yoga. The meditative man equipped with yoga attains Brahman

without delay.

 

Therefore it was said by Me, 'Karma-yoga excels'. [Karma-yoga

leads to enlightenment through the stages of attenuation of

attachment, withdrawal of the internal and external organs from their

objects, and their inclination towards the indwelling Self. (Also

see Commentary on 5.12).]

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The monasticism under discussion is called Brahman because it leads

to knowledge of the supreme Self, as stated in the Upanisad, 'Nyasa

(monasticism) is Brahman. Brahman is verily the supreme' (Ma. Na.

21.2) Brahman means monasticism in the real sense, consisting in

steadfastness to the knowledge of the supreme Self.

 

##shlokaH . [= verse]

 

yogayukto vishuddhaatmaa vijitaatmaa jitendriyaH .

sarvabhuutaatmabhuutaatmaa kurvannapi na lipyate .. 7..

 

##pada-chchhedaH . [= words without euphony/sandhi]

 

yoga/-yuktaH vishuddha/-aatmaa vijita/-aatmaa jita/-indriyaH .

sarva/-bhuuta/-aatma/-bhuuta/-aatmaa kurvan api na lipyate ..

 

##pada-anvayaH . [= syntax]

 

same as pada-chchheda above.

 

##pada-arthaH . [= word-meanings]

 

yogayuktaH = endowed with yoga

vishuddhaatmaa = pure in mind

vijitaatmaa = controlled in body

jitendriyah = a conqueror of the organs

sarva-bhutaatma-bhutaatmaa = the Self of the selves of all beings-one

whose Self (atma),

the inmost

consciousness, has become the selves (atma) of all

beings

(sarva-bhuta) beginning from Brahma to a

clump of grass-, i.e., fully illumined

kurvan = while performing actions [for preventing mankind from going

astray] That is to say, he does not become bound by actions.

api = even

na = not

lipyate = become tainted

 

##anuvaadaH . [= translation]

 

7. Endowed with yoga, [i.e. devoted to the performance of the nitya

and naimittika duties.] pure in mind, controlled in body, a conqueror

of the organs, the Self of the selves of all beings-he does not

become tainted even while performing actions. [The

construction of the sentence is this: When this person resorts to

nitya and naimittika rites and duties as a means to the achievement

of fully Illumination, and thus becomes fully enlightened, then, even

when he acts through the apparent functions of the mind, organs,

etc., he does not become afflicted.]

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And besides, this person does not act in the real sense. Hence,

 

##shlokaH . [= verse]

 

naiva ki~nchitkaromiiti yukto manyeta tattvavit.h .

pashya~nshR^iNvanspR^isha~njighrannashnangachchhansvapa~nshvasan.h ..

8..

 

pralapanvisR^ijangR^ihNannunmishhannimishhannapi .

indriyaaNiindriyaarteshhu vartanta iti dhaarayan.h .. 9..

 

##pada-chchhedaH . [= words without euphony/sandhi]

 

na eva ki~nchit karomi iti yuktaH manyeta tattvavit.h .

pashyan shR^iNvan spR^ishan jighran ashnan gachchhan svapan

shvasan.h ..

 

pralapan visR^ijan gR^ihNan unmishhan nimishhan api .

indriyaaNi indriya/-artheshhu vartantaH iti dhaarayan.h ..

 

##pada-anvayaH . [= syntax]

 

yuktaH tattvavit pashyan shR^iNvan spR^ishan jighran ashnan gachchhan

svapan shvasan pralapan visR^ijan gR^ihNan unmishhan nimishhan api

indriyaaNi indriyaartheshhu vartante iti dhaarayan ki~nchit eva na

karomi iti manyeta .

 

##pada-arthaH . [= word-meanings]

 

yuktaH = remaining absorbed in the Self

tattva-vit = the knower of Reality - knower of the real nature of

Truth, of the Self, i.e., the seer of the supreme Reality

pashyan = while seeing

shR^invan = hearing

spR^ishan = touching

jighran = smelling

ashnan = eating

gachchhan = moving

svapan = sleeping

shvasan = breathing

pralapan = speaking

visR^ijan = releasing

gR^ihNan = holding

unmishhan = opening

nimishhan = closing the eyes

api = even

indriyaaNi = senses

indriyaartheshhu = amongst sense-objects

vartante = move

iti = thus

dhaarayan = being convinced

ki~ncit = anything.

eva = certainly

na = not

karomi = I do

iti = thus

manyeta = should think

 

##anuvaadaH . [= translation]

 

8-9. Remaining absorbed in the Self, the knower of Reality should

think, 'I certainly do not do anything', even while seeing, hearing,

touching, smelling, eating, moving, sleeping, breathing, speaking,

releasing, holding, opening and closing the eyes-remembering that the

organs function in relation to the objects of the organs.

 

Having realized the Truth, when or how should he think? This is

being answered; All these are to be connected with the above

manyeta (should think).

 

For the man who has known the Truth thus, who finds nothing but

inaction in action-in all the movements of the body and organs-, and

who has full realization, there is competence only for giving up all

actions because of his realization of the nonexistence of actions.

Indeed, one who proceeds to drink water in a mirage thinking that

water is there, surely does not go there itself for drinking water

even after knowing that no water exists there!

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##shlokaH . [= verse]

 

brahmaNyaadhaaya karmaaNi sa~Nga.n tyaktvaa karoti yaH .

lipyate na sa paapena padmapatramivaambhasaa .. 10..

 

##pada-chchhedaH . [= words without euphony/sandhi]

 

brahmaNi aadhaaya karmaaNi sa~Nga.n tyaktvaa karoti yaH .

lipyate na saH paapena padma/-patram iva ambhasaa ..

 

##pada-anvayaH . [= syntax]

 

yaH sa~Nga.n tyaktvaa brahmaNi aadhaaya karmaaNi karoti .

saH ambhasaa padmapatram iva paapena na lipyate ..

 

##pada-arthaH . [= word-meanings]

 

yaH = who

sa~Ngam = attachment, even with regard to the resulting Liberation

tyaktvaa = by renouncing

brahmaNi = to Brahman, to God

aadhaaya = by dedicating, by surrendering

karmaaNi = actions

karoti = acts

saH = he

ambhasaa = by water

padma-patram = lotus leaf

iva = just as

paapena = by sin

na = not

lipyate = get polluted, affected

 

##anuvaadaH . [= translation]

 

10. One who acts by dedicating actions to Brahman and by renouncing

attachment, he does not become polluted by sin, just as a lotus leaf

is not by water.

 

The only result that will certainly accrue from such action will be

the purification of the heart.

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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]

Namaste:

 

But renunciation, O mighty armed, is hard to attain except by Yoga; a

sage equipped with Yoga reaches Brahman. Renunciation (Samnyasa) here

spoken of is the true Samnyasa; and Yoga is the Vedic Karma Yoga

(performance of Vedic ritual) dedicated to the Isvara and entirely

free from motives.

 

The sage who is equipped with Yoga, whose mind has been purified, who

has conquered the body and the senses, who visualizes the Inner

Consciousness (Self), has formed the Self of all beings from Brahma

down to a clump of grass, will not be tainted, i.e the sage will not

be bound by actions, though he/she may continue to perform them for

the protection of the masses, i.e with a view to set an example to the

masses. Such actions conducted by the Sage are really no actions.

Neither does the sage really do anything!

 

I do nothing at all; thus would the truth knower think, steadfast

though seeing, hearing, touching, smelling, eating, going, sleeping,

breathing, speaking, letting go seizing, opening and closing the eyes,

remembering that the senses move among sense objects. Thus the truth

knower knows the true nature of the Self - the Supreme Reality.

 

The duty of the sage who, thus knowing the truth and thinking rightly,

sees only inaction in actions in all the movements of the body and the

senses consists in renouncing all actions; the sage sees the absence

of action. Karma Yogin is untainted by the results of his action. On

the other hand, those who are not a truth knowers: are engaged in

action:

 

The sage who does actions, offering them to Brahman, abandoning

attachment, is not tainted by sin, as a lotus leaf untouched by water.

By offering all actions to the Isvara, in the faith that I act for His

sake (just like a servant acts for the sake of the master). Such a

sage has no attachment for the result, even for moksha. The result of

actions so done is only to purify the mind, and nothing else.

 

Once again, these slokas emphasize that we shouldn't renounce works

but offering them to the Supreme. The true renunciation is discarding

our attachment to the finite ego (and its likes and dislikes) and

redirect our attachment to the Eternal. The true sanyasi performs

actions that benefit everyone and harm none and he/she dedicates all

such actions as the service to the Lord. Essentially, the true sanyasi

is equipped to conduct the true karma Yoga with true dedication to

Iswara with true knowledge. It is like enjoying a musical concert

where the performers and audience fully immersed in the music and get

submerged. This is even more so when the artist dedicates his/her

music completely dedicated to the Lord and everyone's attention gets

diverted to the Divine (true meditation) and no one recognize the

action of music!

 

regards,

 

Ram Chandran

[Guest guest]

Bhagavan Ramana Maharshi on Sanyasa

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Sanyasa means renouncing one's individuality, not

shaving one's head and putting on ochre robes. A man

maybe a householder, but if he does not think he is

one, then he is a sanyasin. On the other hand, he

maybe wearing ochre robes and wander about, but so

long as he thinks he is a sanyassin, he is not one. To

think about one's renunciation defeats the purpose of

renouncing.... Why should your occupation or duties in

life interfere with your spiritual effott ? It is

wrong to suppose that if one is fixed in the Self,

one';s duties in life will not be properly performed.

 

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[Guest guest]

Namaste,

 

Another quotation from Sri Ramana:{day by Day with Bhagavan-by

A. Devaraja Mudaliar.]

 

"Renunciation and realisation are the same. They are different

aspects of the same state. Giving up the non-self is renunciation.

Inhering in the Self is jnana or Self-realisation. One is the

negative and the other the positive aspect of the same single truth.

Bhakti, jnana, yoga--are different names for Self-realisation or

mukti. which is our real nature. These appear as the means first.

They eventually are the goal. So long as there is conscious effort

required on our part to kee up bhakti, yoga, dhyana, etc., they are

the means. When they go on without any effort on our part, we have

attained the goal. There is no realisation to be achieved. The real

is ever as it is. What we have done is, we have realised the unreal,

i.e. taken for real the unreal. We have to give up that. That is all

that is wanted."

 

 

Regards,

 

s.

 

 

 

advaitin , Anand Natarajan <harihara.geo>

wrote:

>

> Bhagavan Ramana Maharshi on Sanyasa

> ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

>

> Sanyasa means renouncing one's individuality, not

> shaving one's head and putting on ochre robes. A man

> maybe a householder, but if he does not think he is

> one, then he is a sanyasin. On the other hand, he

> maybe wearing ochre robes and wander about, but so

> long as he thinks he is a sanyassin, he is not one. To

> think about one's renunciation defeats the purpose of

> renouncing.... Why should your occupation or duties in

> life interfere with your spiritual effott ? It is

> wrong to suppose that if one is fixed in the Self,

> one';s duties in life will not be properly performed.

>

> ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

>

>

>

> Get email at your own domain with Mail.

> http://personal.mail./