Geeta 2.40

[Guest guest]

Sundar Rajanji (and others)

 

Does this guarantee apply only to Karma Yoga /

performance of rites and duties etc. or does it apply

to other prescribed spiritual paths like Bhakti and

Gyan also?

 

Thanks!

Mayuresh.

 

---------------------

2.40 Moreover, iha, here, in the path to Liberation,

viz the Yoga of Action (rites and duties); na, there

is no; abhikrama-nasah, waste

of an attempt, of a beginning, unlike as in

agriculture etc. The

meaning is that the result of any attempt in the case

of Yoga is not

uncertain. Besides, unlike as in medical care, na

vidyate, nor is

there, nor does there arises; any pratyavayah, harm.

But, svalpam

api, even a little; asya, of this; dharmasya,

righteousness in the

form of Yoga (of Action); when pracised, trayate,

saves (one);

mahato bhayat, from great fear, of mundance existence

characterized

by death, birth, etc.

 

regards

Sundar Rajan

 

 

 

 

 

 

[Guest guest]

Namaste Sri Mayresh;

 

Though Sri Sundar has quoted verse # 2.40 (since it is his favorite)

a full understanding of the verse requires the reading and grasping

the two previous verses:

 

Sukhaduhkhe same kritwaa laabhaalaabhau jayaajayau;

Tato yuddhaaya yujyaswa naivam paapamavaapsyasi. (2.38)

 

Having made pleasure and pain, gain and loss, victory and defeat the

same, engage thou in battle for the sake of battle; thus thou shalt

not incur sin. This is the Yoga of equanimity or the doctrine of

poise in action. If a person performs actions with the above mental

attitude, he will not reap the fruits of such actions.

 

Eshaa te'bhihitaa saankhye buddhir yoge twimaam shrinu;

Buddhyaa yukto yayaa paartha karma bandham prahaasyasi. (2.39)

 

This which has been taught to thee, is wisdom concerning Sankhya. Now

listen to wisdom concerning Yoga, endowed with which, O Arjuna, thou

shalt cast off the bonds of action!

 

Nehaabhikramanaasho'sti pratyavaayo na vidyate;

Swalpam apyasya dharmasya traayate mahato bhayaat. (2.40)

 

In this there is no loss of effort, nor is there any harm (the

production of contrary results or transgression). Even a little of

this knowledge (even a little practice of this Yoga) protects one

from great fear.

 

Though these three verses are most relevant to get the full message

of Lord Krishna, Gitacharya assumes that the student is fully

knowledgeable about the subject topic.

 

While conducting our duties, we are reminded that we should conduct

those duties as though they are ordained by the Lord! Conduct the

duty for the sake of duty and not for the sake of outcome. This

is 'human dharma,' and the dharma of all other beings of the universe

are also conducted with the same spirit! The flowers bloom when the

sun rises because they act spontaneously as ordained by the Nature.

All beings follow the assigned dharma without questioning and we the

humans should follow the same rule. This understanding of the Law of

Universal Dharma can only be understood by those with the purest

heart! Given this fact, our foremost duty is to undertake actions

that purify the heart.

 

Now coming back to verse #40, when the action is conducted with the

selfless motive, even a little of such actions bring immediate

purification of the heart. The purification of the heart leads to

fearlessness and that is Lord's guarantee! Only those with strong

conviction will be able to undertake selfless actions and Bhakti

becomes an integral part of Karma yoga! The mind comes back and forth

and questions the need for 'selfless actions' and only with wisdom

(Gyanam) the mind gets subdued. Essentially, Karma Yoga, Bhakti Yoga

and Gyana Yoga represents three dimensional picture of the same

personality. What Lord referred here in these verses in the

importance of 'Yagna spirit' while conducting our duties and by

following the yagna spirit, we are able to surrender the 'outcome of

the actions to the feet of the Lord" and free ourselves from the ill

effects of the 'vasanas.'

 

According to our scriptures (also true with the scriptures of other

major religions) that 'selfish actions' are responsible for heart

pollutions and with the yagna spirit we can maintain the pure heart

and free us from fear!

 

regards,

 

Ram Chandran

 

 

advaitin, tatha gat <tathagat79> wrote:

> Sundar Rajanji (and others)

>

> Does this guarantee apply only to Karma Yoga /

> performance of rites and duties etc. or does it apply

> to other prescribed spiritual paths like Bhakti and

> Gyan also?

>

> Thanks!

> Mayuresh.

>

>

[Guest guest]

Namaste

 

I was away in travel/vacation for most of last month and hence the

reason for the late response.

 

Sri Mayuresh - In response to your question, the Lord's guarantee

applies not only to Karma Yoga/performance of rites and duties etc.

but to ALL spiritual paths. This is evident from the Lord's response

in the sixth chapter regarding one who is following the path of Yoga

(meditation).

 

In response to Arjuna's question, the Lord clarifies

 

na hi kalyaaNakRitkashchid.h durgati.n taata gachchhati .. 6\-40..

 

For, no one, engaged in good meets with a deplorable end

 

regards

Sundar Rajan

 

advaitin, tatha gat <tathagat79> wrote:

> Sundar Rajanji (and others)

>

> Does this guarantee apply only to Karma Yoga /

> performance of rites and duties etc. or does it apply

> to other prescribed spiritual paths like Bhakti and

> Gyan also?

>

> Thanks!

> Mayuresh.

>

> ---------------------

> 2.40 Moreover, iha, here, in the path to Liberation,

> viz the Yoga of Action (rites and duties); na, there

> is no; abhikrama-nasah, waste

> of an attempt, of a beginning, unlike as in

> agriculture etc. The

> meaning is that the result of any attempt in the case

> of Yoga is not

> uncertain. Besides, unlike as in medical care, na

> vidyate, nor is

> there, nor does there arises; any pratyavayah, harm.

> But, svalpam

> api, even a little; asya, of this; dharmasya,

> righteousness in the

> form of Yoga (of Action); when pracised, trayate,

> saves (one);

> mahato bhayat, from great fear, of mundance existence

> characterized

> by death, birth, etc.

>

> regards

> Sundar Rajan

>

>

>

>

>

>

[Guest guest]

>>

advaitin, "Ram Chandran" <RamChandran@a...>

wrote:

> Namaste Sri Mayresh;

>

> Though Sri Sundar has quoted verse # 2.40 (since it is his

favorite)

> a full understanding of the verse requires the reading and

grasping

> the two previous verses:

>

>

>>

Namaste

 

Appreciate Sri Ram Chandran's effort to answer Sri Mayuresh's

question. Although the intention is laudable, I have to disagree

with Sri Ram Chandran's assessment that 'a full understanding of the

verse requires the reading and grasping of the two previous verses'.

 

Verse 2.40 is one of the pivotal Gita verses that stands by itself

and does not require reading of any previous verses.

 

The verse states one of the most fundamental Spiritual laws : There

is NO loss of effort in the Spiritual Path.

 

regards

Sundar Rajan

[Guest guest]

Namaste Sri Sundar Rajan:

 

While sharing our thought during any spiritual discussions with like

minded people, we are likely to observe both agreements and

disagreements. Whether we agree or agree, the discussions eventually

enhances our understanding provided we keep our focus on the subject

matter.

 

Sri Sundar's assessment demonstrates how much he loves that verse and

also illustrates his depth of understanding of Gita. But at the same

time the perception and understanding of Gita do vary between

individuals depending on the spiritual maturity and scholastic

ability. In advaitin list, we have 1200 members with varied

background and understanding of Gita – some beginning students and

some very advanced like Sri Sundar.

 

My comment, "full understanding of the verse requires the reading and

grasping of the two previous verses" is provided with the intention

to help beginning students to read Gita more comprehensively instead

of reading one or two specific verses. I have listened to Gita

discourses of Swami Chinmayananda, Swami Dayananda Saraswati and

Swami Tejomayananda and they have always insisted linking Gita

verses appropriately to get the most comprehensive understanding of

Gita. I have been quite fortunate to participate in Gita Satsangh

regularly now for over 10 years and we always found it more effective

to discuss several verses together.

 

Bhagawan Sri Krishna understood our level of ignorance and provided

700 verses in 18 chapters so that we get clarified thoroughly without

ambiguity.

 

Warmest regards,

 

Ram Chandran

 

 

advaitin, "Sundar Rajan" <avsundarrajan>

wrote:

> >>

>

> Appreciate Sri Ram Chandran's effort to answer Sri Mayuresh's

> question. Although the intention is laudable, I have to disagree

> with Sri Ram Chandran's assessment that 'a full understanding of

the

> verse requires the reading and grasping of the two previous verses'.

>

> Verse 2.40 is one of the pivotal Gita verses that stands by itself

> and does not require reading of any previous verses.

>

[Guest guest]

Namaskar,

 

I have not read the previous discussion on this thread. I do not know how far it

will be proper to write here what I understand by

the Verse 2/40. However,with an understanding that the experts in

this group shall excuse me for my mistakes I dare to write few words on the

important Verse 2/40 of Geeta, on the basis of Bhashya.

 

Na + Iha + Abhikrama + Nashah + Asti

 

Let us find out the meaning of this. Na is No. "Iha" refers to Karma Yoga (Like

we say Iha Loka Kartavya). "Abhikrama" is the continuity of clan/ heredity.

 

Now in this sloka, Bhagwan Krishna say that by undertaking Karmayoga there is no

fear of Nasha of Abhikram.

 

Pratyavayo + Na +Vidhyate

 

Pratyavay is the Vipareet Phala. Bhasya say, there is no Viparita Phala

(undesired fruits- or please translate this properly. I am not able to

translate),like Chikitsadi.

 

The second line of the Verse is simple and it means,"even Alpa Anushtan of

Karmayoga shall save a person from the fear of Janmantar."

 

Yours

 

Anil

 

List Moderator's note:

The post article has been edited and materials that do not fall within the list

guidelines such as inappropriate words and interpretations have been removed.

We request members to make sure that what they post do not contain inappropriate

language or words. Thanks in advancce for the cooperation and understanding.

 

Since the list is obligated to provide correct understanding of this important

verse, we are pleased to provide the following notes due to Swami Dayananda

Saraswati from Arsha Vidhya Gurukulam. This is extracted from Swamiji's

Homestudy Course Notes on "Bhagavad Gita." We want to sincerely thank Swamiji

for allowing us to quote if and when necessary: Swamiji rightly points out that

the focus of this verse in praise of this verse - 2.40

 

In Praise Of Karma-Yoga

 

Krsna praised karma-yoga, telling Arjuna that it was as important as jnana.

Karma-yoga is not something less than jnana since, without it, jnana will not

take place. To create a certain value for karma-yoga in Arjuna, Krsna praised it

in this way. Praise of karma-yoga is called stuti. Krsna told Arjuna that the

knowledge of karma-yoga would enable him to destroy the bondage of karma

(karma-bandham prahasyasi).

 

Karma here means dharma-adharma, which means punya-papa, the good and bad

actions that alone bind the individual. Therefore, it is called karma-bandha,

the bondage of karma. The karma itself is the bondage which is destroyed by

knowledge made possible by karma-yoga. But how is the karma destoyed? Knowledge

destroys ignorance (ajnana). Because of the destruction of ignorance, doership

is destroyed, causing all the karmas to fall apart.

 

Thus, both sannyasa and jnana -yoga play a role in the destruction of samsara.

But there is a difference between the two that must be clearly understood.

Otherwise, it will be said that there are various paths, such as the four paths

advanced by some: jnana-yoga, bhaktl-yoga, karma-yoga, and hatha-yoga. It is

also incorrect to say that there are as many paths as there are people.

Addressing this lack of clarity in understanding, Sankara said that because of

the grace of Isvara, you find yourself with a purified mind, the teaching, and

the teacher. And because of all of this, you gain the knowledge

(Isvara-prasada-nimitta-jnana-praptya). To have the knowledge, you have to

understand that "I am Brahman." There is no other way. The Lord's grace (Isvara

prasada) is in the form of the guru, the sastra. the teaching, the type of mind

that is required and conducive circumstances, as well.

It has been everyone's experience that there can be a number of obstacles in any

worthwhile undertaking. In fact, by the time people come to this teaching, they

have met with a lot of obstructions in life and have experienced a lot of pain.

This is how they come to the teaching in fact—and the obstructions continue. For

this undertaking also, then, the grace of Isvara is required. Thus, one has to

be prayerful and prayer is karma-yoga.

 

One Yoga, Two Life-Styles

Karma-yoga makes everything possible so that you can gain the knowledge which

destroys the bondage of karma. How many yogas are there for moksa, then? Only

one—knowledge, jnana. And there are two life-styles: karma-yoga as a karma-yogi

and sannyasa as a renunciate. This is the vision of the Veda, the only vision

that can account for the entire Sastram. And Sankara states it very clearly, in

keeping with the Sastra. Both life-styles imply knowledge and that knowledge is

moksa. There is no doubt whatsoever here. To gain that knowledge you require a

properly prepared mind, for which you require Bhagavan's grace. Therefore, you

invoke the Lord's grace so that you have everything ready for gaining the

knowledge. This is the only way to remove samsara, bondage. Before discussing

the two possible life-styles, Krsna first praised karma-yoga:

 

Chapter 2, Verse 40: Transliteration

 

Neha abhikrama naasho asti pratyavaayo na vidyate;

Svalpam apyasya dharmasya traayate mahato bhayaat. (2.40)

 

Word Meaning

neha – not in this; abhikrama-nasah - waste of effort;

na asti - is not; pratyavaayo - production of opposite results;

na vidyate - there is no; asya dharmasya - of this dharma (karma-yoga);

svalpam - very little; apt - even; mahatah - great;

bhayat - from fear; trayate - protects

 

English Translation

In this, there is no waste of effort, nor are the opposite results produced.

Even very little of this (karma-yoga ) protects (one) from great fear. (40)

 

Karma-yoga, not karma itself, is involved in the pursuit of moksa. A person does

karma-yoga, not for karma-phalam, but for moksa. Here, abhikrama indicates the

beginning of an undertaking and nasa means destruction. You can always begin

cultivation, but you may not be able to reap the harvest. Water may not be

available, there may be no rain, or the pests may come in large numbers.

Anything can happen between these two events. There may even have been floods or

adequate rain at the wrong time. All of this can destroy whatever cultivation

was undertaken. But. in this verse. Krsna said, there is no destruction for this

undertaking (abhikrama.-nasah na astj). Any karma that you undertake has

numerous obstacles, but karma-yoga has none. It is purely prayer. All the karmas

that you do form a prayer, as it were. Prayer itself is the result because, to

the extent that you are able to pray, your antahkarana is taken care of. You are

praying for the sake of purifying your mind (antahkarana-iuddhi), and the prayer

itself produces the result. The result is not later. That you are praying itself

is the result of prayer.

 

Karma-yoga is an attitude; it is not just action. If it were an undertaking, it

would be a problem because it might not end properly. There could be

obstructions in between or something could happen to prevent you from achieving

the desired end. For example, if you perform a scripturally enjoined karma

(vaidika karma), the undertaking can be destroyed altogether (abhikrama nasa )

by not doing the ritual properly. Certain omissions and commissions may be

there. If something was done incorrectly or you did not distribute the gifts

that you were required to give (daksina) properly, there would be no result at

all. Therefore, in the karma, there can be nasa, destruction, meaning that the

desired end cannot be fulfilled at all. This is not the case for karma-yoga,

because you are not interested in the result (karma-phala). You are interested

only in antahkarana-Suddhi, so that you can gain moksa.

 

The word pratyavaya used here has two meanings. Any undertaking that you have

not completed due to your own omission has a pratyavaya dosa, a defect. The

desired result is not achieved because the action, a prescribed treatment, for

example, is incomplete, inadequate. Suppose you start a treatment, do it for one

or two days, and then discontinue it. This creates problems because the

treatment must be applied for a prescribed period of time for it to work. Only

after a certain point should it be discontinued. To do otherwise is pratyavaya

because you will not get the desired result. Not carrying out the prescribed

treatment is a pratyavaya, a defect, and not doing it at the right time is also

a defect, the second meaning for pratavaya. If treatment is not taken at the

right time, your condition may become complicated, yielding results that you did

not expect at all and that may be most undesirable. Similarly, when an important

ritual (karma) is performed, there are a number of satellite rituals to be

followed and if these are not followed, there is either no result or a wrong

result.

 

In karma-yoga, however, such problems do not exist because we are not talking

about karma. Karma-yoga is an attitude and, being an attitude, if it is with

you, it is with you. To the extent that you have it. you have it, and with this

attitude you continue to do karma. Previously you did karma and now also you do

karma. It is the change in attitude that brings about the result and makes it

yoga.

 

KARMA-YOGA IS AN ATTITUDE

The discipline called karma-yoga, this attitude, even in the smallest degree

(svalpam apt], protects you from great fear (trayate mahatah bhayat), the great

fear of samsara. Once you have started living a life of karma-yoga, you have

started a different journey. Up until then, you were going in one direction—as

the water flows, so to speak. Now, it is as though the water has reversed its

flow and flows toward the mountain top, instead of away from it. Through

karma-yoga, you have reversed the process. Once you have started the reverse

process, there is nothing to stop you, no matter how many obstacles remain. If

you do not complete the journey in this lifetime, then you simply continue it in

the next, the Gita assures you. You might ask how having karma-yoga in the

smallest degree can help remove the samsara-bhaya. It is because that small

measure, that shift in attitude, has already initiated the reverse process of

the journey. Even if the person dies while pursuing this moksa-marga, according

to Krsna, it does not take much time at all to complete it, as we will see in

detail in the sixth chapter. The very fact that you reversed the process shows

that you are well on your way. that the journey is all but over.By assuring us

that this reversal itself is a great blessing, the Gita praises karma-yoga