Bhagavad Gita - Daily One Verse Brief Explanation - II 2:45 II

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|| Shree Hari ||Ram Ram

II 2:45 II

 

trai-gunya-visayaa vedaa, nistrai-gunyo bhavaarjunanirdvandvo nitya-sattva-stho, niryoga-kshema aatmavaan

 

"The Vedas deal with the evolutes of three Gunas (attributes of Prakriti or modes nature) and their.. "O Arjuna, transcend the three Gunas, and rise above the dualities such as attachment and aversion, get permanently established in Eternal Existence (God), absolutely unconcerned about the supply of wants and the preservation of what has been already attained, and take refuge in God only."

 

Comment:

 

The Lord is commanding Arjuna to discard the portion of the Vedas which deal with actions to achieve worldly objects (skam-bhava) and adopt the yoga of performing selfless actions (nishkaama-bhava). By performing selfless actions, you will transcend the three gunas (freedom from birth and death cycle). By breaking the relationship with the constantly changing and temporary world, experience the presence of your eternal Self (Atman). Also, do not desire for Yogakshema (Yoga is the acquisition of what we do not have and Kshema is the preservation of what we already have), because the desire is the cause for the bondage. (partial translation)

 

From Gita Prabodhani in Hindi pg. 47 - 48 by Swami Ramsukhdasji

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Chapter 2, Verse 45 is as follows;

 

TraiguNya = three Gunas i.e. attributes (Sattva, Rajasa and Tamasa)

VishayaaH = deal with

VedaaH = Vedas

NistraigunyaH = without these three attributes (Sattva, Rajasa and Tamasa)

Bhava = be

Arjuna = O Arjuna!

Nir-DvandvaH = free from the pairs of opposites

Nitya-Sattva-SthaH = ever remaining in Sattva i.e. the eternal truth

Nir-Yoga-KshemaH = free from (the thoughts of) acquisition of new and preservation of old

Aatmavaan = established in the Self

English translation:-

The Vedas illustrate the three Gunas i.e. Sattva, Rajasa and Tamasa attributes. You transcend the three attributes, O Arjuna! Be free from the pairs of opposites, ever-balanced, remain ever in the Sattva i.e. the eternal truth, unconcerned with acquisition of new and preservation of old. Be firmly established in the Self.

This is one of my favourite Shlokas in the Shreemad Bhagawad Geeta.

The four literary compilations of Maharshee Veda Vyaasa namely Rig-Veda, Yajur-Veda, Saama-Veda and Atharva-Veda; deal with the functioning of the entire Universe on the basis of the constant interaction between the ever-changing Prakruti i.e. the matter in the Mother Nature and eternal, immutable Purusha i.e. the Self, the Aatman which is a subset of the superset the Brahman, that is the reservoir of the infinite source of energy in the entire Universe.

It is quite similar to the Mass - Energy equivalence principle enunciated by Albert Einstein. In physics, mass–energy equivalence is the concept that any mass has an associated energy, and that any energy has an associated type of mass. In special relativity theory, this relationship is expressed by using the mass–energy equivalence formula of E is equal to m C squared. Albert Einstein was the first person to propose that the equivalence of mass and energy is a general principle, which is a consequence of the symmetries of space and time. The total amount of mass/energy in a closed system (as seen by a single observer) remains constant because energy cannot be created or destroyed and, in all of its forms, trapped energy exhibits mass. Mass is energy at rest. In relativity, mass and energy are two forms of the same thing, and neither one appears without the other.

Prakruti i.e. the matter in the Mother Nature is perishable. Even though being born in the Prakruti, to be Prakruti-bound for ever is not the ultimate goal of an enlightened human life.

The Vedas deal with three Gunas i.e. attributes which are as follows;

A Taamasa is an in-active person. Taamasa is the state of the thought processes steeped in ignorance and inertia. A Taamasika person is indolent, indifferent and indisposed to an active life.

A Raajasa is an active person. Rajasa is the state of thought processes full of passions and resultant agitations. A Raajasika person bristles with enthusiasm in the worldly affairs with all his activities driven by endless desires.

A Sattva is an inactively active person. Sattva is the state of thought processes characterized by equanimity, serenity and equipoise. A Saattvika person being detached from worldly transactions and the resultant excitements contemplates on the Supreme Reality and in the process he transcends the three Gunas and attains unity with the Self.

Heat and cold, pain and pleasure, loss and gain, defeat and victory, honour and dishonour are the pairs of opposites confronted by every human being in every walk of life. Each one's presence is defined by the absence of the other. For example, darkness is absence of light and light is absence of darkness. You have no value of a `Chhaaya' i.e. a shade unless you walk in "Dhoopa' i.e. scorching heat of midday Sunlight for a long time. The opposites are inevitable at every stage in life. However, the tragedy is that you get caught up in the innumerable opposites, which are created by your own strong likes and dislikes.

If a Yogi refuses to be affected favorably or adversely by such push-pull effects, while maintaining equanimity and dynamic equilibrium of his physical body, mind and intellect; then he is considered to be progressing well on the path of the Self realisation.

If you try to provoke me by hook or crook and if I do not co-operate with you by refusing to get dragged into any controversy by any kind of interaction with you, without anticipating any personal benefits or losses; then there is hardly anything that you can achieve by provoking me. This is indeed the attitude of a true Yogi, which is well illustrated by the famous saying, `Tyakten BhunjeetaaH' i.e. you enjoy the life by voluntary renunciation of worldly enjoyments.

`Yoga' is the act of seeking the needful for basic existence and mere sustenance in the world, while `Kshema' is the act of preservation of things already sought. A true spiritual aspirant needs to develop an attitude of `could not care less' towards the constant acquisition of new worldly objects and resultant enjoyments and preservation of the old ones already procured.

Every human being needs to breathe air with oxygen. But you breathe what you need at any instance of time. You cannot accumulate air with oxygen within your body. Nature has designed us such that we should seek what are our bare necessities from time to time.

"If the word `Gita' is repeated rapidly, it sounds like `Tagi…..Tagi…..Tagi'. In fact, it is the modification of the word `Tyagi' i.e. a man who practices renunciation of worldly acquisitions and the expectations of their perpetual enjoyments. Renunciation of the phenomenal existence is the gist of the Bhagawad Gita."…. Shri Ramakrishna Parahamsa.

The entire chapter 14 called `Guna Traya Vibhaaga Yoga' of Shreemad Bhagawad Geeta is devoted to the three qualities of Sattva, Rajasa and Tamasa and what are the characteristics of a person who is Gunaateeta i.e. beyond the three Gunas.

Lord Krishna advices Arjuna, "Be Gunaateeta i.e. Seek freedom from the influence of three Gunas. Free yourself from the onslaughts of Dvandvas. Never succumb to your strong likes and dislikes. In order to be happy and contented, you need not depend on the external environment. The true peace lies within you. Seek that peace in the Self. Now get ready and fight with `Nishkaama Bhaava' i.e. free from anticipation of any personal gains and there is no doubt that you will attain victory in the royal battle."

Thanks & Best Regards,

Shrikant Joshi

 

 

-Shree Hari-

Reference Gita 2:44 posting

Narain ! Narain !!

 

Shrikantji !

As we would see in next verse, the intention of Lord Krishna is not to criticise Vedas, but to state that a Karma Yogi should lift himself up from certain portions of Vedas which deal with karmas with motive and Gunas ; thereby with the WORLD ( as world is the effect of these 3 Gunas only) . Naturally, therefore , only that portion has been singled out. That does not mean that entire Vedas contain only that. Vedas extensively deal with Paramatma and Paramatma Realisation methods also. Vedas are the breaths of Lord. Here the question of God being a Kshtriya and having knowledge of Vedas and thereby showing exemplary courage of declaring these portions to be mere rituals and thereby putting Brahmanas to shame etc does not arise. God is beyond castes. The glory of Vedas is infinite.

 

Pranaam

 

Anirudh Joshi

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Maananeeya Shrikant Joshi ji

For many weeks now we have been showered with divine GItAmRitam and thank you kindly for sharing your reflections on the Gita commentary by Pujniya Swami Ramsukhdasji.

Though we highly appreciate your immense efforts in portraying the essence of Gita, it appears that this noble undertaking is being tainted with subjective and problematic purports. We would kindly draw your attention to the following assertion you have made:

"No doubt many are motivated to perform such rituals and this has been fully exploited by `Brahmana VarNa' i.e. a people of priest class even today, which has been resented by people belonging to the other three VarNas in the system of Chaatur-VarNa."

According to your own testimony; the ritualistic treatises form a `major part' (80%) of Veda. Had these rituals been superfluous, outmoded and unnecessary this then begs the question why Ishvar revealed them to us in the first place?

In our humble estimation scriptures advise that we should all pursue four purushArtha in life; dharma, artha (prosperity), kAma (desire) and moksha. Could it not be that Veda reveals the way whereby such ritualistic practices (Yajnas) can fulfil these goals not only for the individual, but help to sustain the entire universe? By way of example, had King Dasharath not had the desire to beget an heir and had ShRngi Rshi not performed the `putrakAmeSHThI yajnA' where would Shri RAma have taken birth to destroy RAvaNa thereby restoring order to the cosmos? To dispel the entire practice of `karmakANDa' as excessive is a somewhat simplistic inference and I would strongly suggest that we all consider the science behind rituals and their effect on our existence very carefully prior to dismissing them.

It is most regrettable that a person of such apparent erudition such as your good self should resort to such blanket statements vilifying the BrAhmaNa varNa, blaming them for executing their duty and dharma according to shruti, smRiti and the very tenets of the blessed Gita that you propound. This unabashed onslaught on the Brahmana/Purohit is without merit and indicative of anti-Brahmin propaganda peddled by adversaries of Sanatan Dharma.

By undertaking their duty ascribed in the scriptures how then can you singularly blame BrahmaNa varNa for exploiting statutes laid down by Paramatma? The observances of ritvik-varanam, dakshina, brahma-bhojanam and gaining blessings from Brahmins are endorsed by our scriptures, stipulated in all the Grihyasutras and other ritualistic treatises including those narrated by the learned Rishis to whom Ishvar initially revealed Veda. How then can you blame Brahmins for concocting these integral elements of Vedic rituals for personal gain and self-deification?

 

Are other professions devoid of unscrupulous people who extort money from their clients or customers, or is this charge you levy exclusively against the BrAhmaNa jAti? The west has experienced the worst economic downturn for decades resulting in an ever increasing global recession attributed to the greed of its financial custodians. Would we honestly consider that it is only Brahmin Priests prone to such indiscretions?

 

If indeed Brahmins accumulate hoards of wealth through conducting "rituals" why is it that since ancient times they have always been deemed financially poor in the innumerable historical accounts such as Vipra Sudama in BhAgavat Purana or Pandit ShatAnand in the Skanda Purana (Satyanarayana Vrat Katha)? Would you kindly relate any examples from our long long history whereby a Brahmin has accumulated vast reserves of wealth through conducting Vedic rituals or wielded control over an entire nation?

 

More importantly would you please explain to us all if your assertion that Brahmins exploited other Hindus and accumulated vast fortunes through conducting rituals why according to Government statistics, Brahmins are actually the poorest caste community in many States of India and the Hindu Priests employed in temples in India and abroad in stark comparison to their counterparts in the West are paid the minimum wage and survive on pittance?

 

Inciting other varNas against the BrAhmaNa jAti is reprehensible, destructive, promotes discord and disunity, weakening our society even more. The varNashrama stipulated by Ishvar is akin to a body, whereby each component is integral to its very survival. By ostracising one varNa we would be advocating Hindus to amputate their limbs.

 

Pranaam

Raj Pandit

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|| Shree Hari ||Ram RamAll Sadhaks can and should contribute as well. Discussion /clarification is encouragedOTHER REQUESTS FROM SADHAKS -Please feel free to take the lead in any of these areas so that allsadhaks may benefit.- Introduction to Chapters (GT MODERATOR FROM SADHAK SANJIVANI)- Chapter Summary - Principles and Laws emanating from it.(N.B. VYAS)- Summary of Chapter from Sadhak Sanjivani "AS IS"- Yes, Epilogue / Important Facts in each verse good to bring out.- Any subtle thoughts / interpretation (MIKE)- In-depth explanation of "Om Tat Saditi Srimadbhagavadgitaasu,Upanishadsu....." is a very good idea. (GT MODERATOR FROM SADHAKSANJIVANI)From Gita Talk ModeratorsRam Ram-----------------------------Shree HariRam RamWe deeply thank Shri Shrikantji Joshi for taking the initiative tosupport this divine work of daily one verse Bhagavad Gitaexplanation and Shri Madan Kauraji for the Gita Prabodhanitranslation Chapter 1 and 2 and to Mrs. K Asani for requesting shlokaexplanation on a daily basis.From Gita Talk ModeratorsRam Ram