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

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|| Shree Hari ||

Ram Ram

 

Hari Om

 

A Sadhak, Shri Raj Pandit has stated that Learned Purports on Gita by Shrikant

Joshi are relections of Shri Joshi on the commentaries on Gita by Pujya Swamiji

Ramsukhdasji Maharaj. He may please note that the purports of Shri Shrikant

Joshi are his own research purports

 

and

 

are NOT from the 'Sadhak Sanjeevani' which is the extensive Gita Commentary by

Param Shraddheya Swamiji Shri Ramsukhdasji Maharaj.

 

Therefore, these purports by Shri Shrikant Joshi should not be understood to be

any reflections etc on the commentaries of Swamiji Maharaj.

 

However, purports presented to Divine Sadhaks by Shri Madanji Kaura are

" straight and as it is " from the Gita Prabodhini, a shorter version written by

Swamiji Maharaj on Holy Gita.

 

Jai Shree Krishna

 

Vyas N B

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II 2:45 II

 

trai-gunya-visayaa vedaa, nistrai-gunyo bhavaarjuna

nirdvandvo 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

----

 

 

Maananeeya Shrikant Joshi ji

 

(Removed reference to commentary from Swami Ramsukhdasji's Gita)

 

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 Ram

 

All Sadhaks can and should contribute as well. Discussion /

clarification is encouraged

 

OTHER REQUESTS FROM SADHAKS -

 

Please feel free to take the lead in any of these areas so that all

sadhaks 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 SADHAK

SANJIVANI)

 

From Gita Talk Moderators

Ram Ram

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

 

Shree Hari

Ram Ram

We deeply thank Shri Shrikantji Joshi for taking the initiative to

support this divine work of daily one verse Bhagavad Gita

explanation and Shri Madan Kauraji for the Gita Prabodhani

translation Chapter 1 and 2 and to Mrs. K Asani for requesting shloka

explanation on a daily basis.

From Gita Talk Moderators

Ram Ram