Bhagavad Gita - Daily - II 2:48 II

March 20, 2009

|| Shree Hari ||

Ram Ram

|| 2-48 ||

yoga-sthah kuru karmaani, sangam tyaktvaa dhananjaya

siddhy-asiddhyoh samo bhootvaa, samatvam yoga uchyate

" O' Dhananjaya (the conqueror of wealth, Arjuna), perform actions (duties) being

steadfast in Yoga, renouncing attachment and remaining even-minded in success

and failure; because being in the state of equanimity (Samta) is called Yoga. "

Comment:

When one has a liking or attraction (Raga) for some object or a person, it is

natural that he would have aversion or dislike (Dwesha) towards another object

or a person. Having likes and dislikes, it is impossible to maintain equanimity.

In the absence of likes and dislikes the equanimity (Samta) that comes, one must

remain steadfast in that equanimity, and perform one's rightful duty. This

equanimity or state of equilibrium is called Yoga. The actions are performed

with the help of instruments (senses, mind and intellect) or Karana-sapeksha

(with using the instruments) while Yoga is Karan-nirpeksha (without using the

instruments). Once established in this even-mindedness or equanimity, the

spiritual seeker does not fall from this Yogic state.

From " Gita Prabodhani " in Hindi, page 50-51 by Swami

Ramsukhdasji

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

Chapter 2, Verse 48 is as follows;

YogasthaH = steadfast in Yoga i.e. inner composure

Kuru = perform

KarmaaNi = action

Sangam = attachment

Tyaktvaa = having abandoned

Dhananjaya = O Arjuna!

SiddhiH = in success

AsiddhyoH = and in failure

SamaH = the same

Bhootva = having become

Samatvam = evenness of mind i.e. inner poise

YogaH = Yoga

Uchyate = is called

English translation:-

Perform action, O Arjuna, being steadfast in inner composure, renouncing

attachments and with even-ness of mind in success and failure. The equilibrium

of physical body, mind and intellect is verily called as Yoga.

In Sanskrit language `Samatvam' means inner poise. It represents self-mastery in

the conquest of anger, sensitiveness, pride and ambition.

One, who acts with the whims and fancies of a fickle mind and unfocussed

intellect, is always in a highly charged state and his resultant mental

agitations are unable to contain his restlessness and anger. He is very

sensitive to any criticism to his thought processes or any opposition to his

actions in pursuit of his goals. This is a common picture that we notice in our

day to day lives.

Rare indeed are those who have conquered their six enemies namely Kaama, Krodha,

Lobha, Mada, Moha and Matsara.

If you work with a perfect serenity indifferent to the outcomes of your actions,

you attain mental poise and the equilibrium of physical body, mind and

intellect, which is verily called as Yoga.

A Yogi holds all the activities that he initiates as directed by the Lord, the

inner Self. He becomes a willing servant, ever ready to execute those orders. An

attitude of this kind eliminates attachment or aversion in anticipation of

corresponding success or failure respectively.

" Try to be in this world as a maid-servant in a rich man's palace. For all the

intents and practical purposes, she claims her master's progeny and property as

her own. She has no pride in those ownerships as she knows that in reality they

do not belong to her and she remains steadfast in her attitude. In the same

manner, one should own worldly things but have no attachments to them. As the

maid-servant relinquishes her assumed ownerships with ease, be prepared for

eventual separation from worldly possessions. " …….Shri Ramakrishna Paramahansa

The natural tendency of our mind is to be elated in success and dejected in

failure. However, by remaining unperturbed by either success or failure, mind

gains clarity of thought and purpose under the rudder of our well focussed

intellect. This even-ness of mind is mental equilibrium, which a Yogi aspires to

maintain under all circumstances. Spiritual growth is possible to those, who are

able to keep the equilibrium of physical body, mind and intellect. It is like a

surface of the placid water that is fit to reflect objects clearly.

You develop strong likes and dislikes since your childhood and unfortunately

your near and dear ones encourage, nourish and nurture them. As a result, those

very likes and dislikes become strong locomotive forces that propel all your

future actions. In that process, you tend to discard all those obligatory duties

that you dislike. This approach to life destroys your mental equilibrium.

Normally we spend most of our lives in wrong imaginations, false expectations,

in day-dreams about fruits of actions, anxieties for the results and fears for

the future calamities that have not yet appeared to threaten our lives. This is

a normal pattern found everywhere.

Lord Krisha advices Arjuna to enact his divine role as an inspired warrior, one

who is well established in Yoga and in that process rise above the mundane rest.

Thanks & Best Regards,

Shrikant Joshi.

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

|| 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

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

March 21, 2009

|| Shree Hari ||Ram Ram

Link:—After asking Arjuna to perform his duty, in the preceding verse, the Lord describes how he should remain even-minded, while performing actions.

|| 2-48 ||yoga-sthah kuru karmaani, sangam tyaktvaa dhananjayasiddhy-asiddhyoh samo bhootvaa, samatvam yoga uchyate || 48 ||

O Dhananjaya (the conqueror of wealth), perform actions (duties), renouncing attachment, being steadfast in the path of Yoga, remaining even-minded in success and failure, as that equanimity (equilibrium) itself is called Yoga. || 48 ||

Comment:—

'Sangam tyaktvaa' — In any action, as well as, in the fruits of any action, in all places, time, incidents and circumstances, in all things belonging to nature both within (antahkaran, inner faculties) and without (bahikaran, body), let there be no attachment (aasakti) in any thing, then only you will be able to perform actions remaining detached from the world (untainted). However, if you become stuck to any actions and their fruit etc. then how can the detachment (nirliptaah) remain? And without being detached, how can that action lead to salvation?

'Siddhyasiddhyoh samo bhootva' — What will be the result of renunciation of attachment? It will result in evenness of mind in both success and failure.

An action whether accomplished or not accomplished, from a worldly perspective whether its outcome was favorable or not favorable, whether by doing those actions one gained honor or dishonor, whether one received praise or reproach, whether the inner faculty was purified or not etc., whether complete knowledge was attained or not attained, one must remain even-minded.

If an aspirant has not experienced detachment, if he has not developed equanimity, then too his aim should only be towards detachment and evenness of mind. That which becomes your only aim and objective, that alone will be accomplished in the end. Thus through the spiritual discipline of equanimity, i.e. equanimity of the mind/inner faculties (antahakaran), the end goal or result of equanimity (Self or God Realization) happens naturally - "tadaa yogamavaapyasi." (Gita 2/53).

'Yogasthah kuru karmani' — Remaining even-minded in success and failure thereafter keeping the mind ever in a poised state is called is called steadfast in Yoga.

'Samatvam yoga ucyate'—Yoga is, nothing but equanimity i.e., equanimity is the embodiment of Paramatma Himself. This equanimity must be present at all times in the inner faculty (antahkarana). Further, in Gita 5/19, Bhagwaan says, "Those whose mind is established in equanimity, have conquered the mortal plane while living, because Brahma (the Absolute) is flawless and equanimous, hence they are established in the Eternal, The Absolute."

Something Noteworthy about Intellect and Equanimity

Intellect is of two kinds—indeterminate and determinate. The intellect of those who aim is to enjoy worldly pleasure and prosperity is indeterminate (Gita 2/44) while the intellect of those whose only aim is equanimity and salvation is determinate. Indeterminate intellect is endlessly diverse, while the determinate is single-pointed. Those whose intellect is endlessly diverse are themselves undecided (Gita 2/41) and worldly. But those whose intellect is single-pointed have rightly resolved (Gita 9/30) and therefore their Self is determinate and they are Sadhaks (spiritual aspirants, strivers).

Equanimity also is of two kinds—one of the mind/inner faculties (discipline-based) and second of the Self / Paramatma (Essence or Element-based). To remain even-minded, in favourable or unfavourable circumstances, without having any attachment or aversion, is discipline-based equanimity of the mind/inner faculties, which has been extensively described in the Gita. The equanimity which is naturally attained from discipline-based equanimity is called equanimity of the Self or union with God as described in Gita 2/53 "Tadaa Yogamavaapyasi."

There is a distinction between the worldly people and aspirants (sadhak, strivers). The goal of the worldly people is to enjoy pleasure and prosperity and their intellect is not determinate, rather the intellect is scattered extending in many directions due to their endless and diverse desires.

On the other hand, the sadhak's (striver's, aspirant's) intellect is determinate with only one goal of attaining equanimity no matter what, such a sadhak with determinate intellect maintains equanimity in their practical life, in success and failure, profit and loss, and favourable and unfavourable circumstances, without having attachment and aversion. Such strivers rise above the mortal plane – "ihaivva tairjitaha sargo yeshaam saamye sthitam manah" (Gita 5/19) and become naturally established in the Eternal (Paramatma) equanimity "nirdosham hi samam Brahma tasmaadbrahmani te sthitaah." (Gita 5/19). From "The Bhagavadgita - Sadhak Sanjivani" in Hindi, page 106-107 by SwamiRamsukhdasji----------------------|| Shree Hari ||Ram RamAll Sadhaks can and should contribute as well. Discussion / clarification isencouragedOTHER 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-----------------------------