Bhagavad Gita - Daily - II 2:49 II

March 22, 2009

|| Shree Hari ||

Ram Ram

|| 2-49 ||

doorena hy avaram karma, buddhi-yogaad dhananjaya

buddhau saranam anviccha, kripanaah phala-hetavah || 49 ||

" O Dhanamjaya (Arjuna), action performed with a selfish motive is far inferior

to that performed with equanimity of mind (Budhi-Yoga). Seek refuge in this

evenness of mind (Samtaa), wretched are those who crave for the fruits of

action. "

Comment:

The ordinary action motivated by result is far inferior to the one performed

with the equanimity of mind, the two states cannot be compared. The reason for

that is that the action has a beginning and an end (perishable) while Yoga stays

the same at all times (imperishable). Therefore, one should take refuge in Karma

Yoga only and not in the ordinary action. Yoga cannot be attained through

actions rather it can be attained through performing actions while servering all

relationship with the action and the fruits of actions. Performing actions

ordinarily gives rise to birth and death and performing action with the attitude

of Yoga is liberating.

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

Ramsukhdasji

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

Chapter 2, Verse 49 is as follows;

DooreNa = by far

Hi = indeed

Avaram = inferior

Karma = action

Buddhi - Yogaat = in comparison with wisdom

Dhananjaya = O Winner of wealth! / O Arjuna!

Buddhau = in wisdom

SharaNam = refuge

Anvichchha = seek

KrupaNaaH = wretched

Phala - hetavaaH = seekers after fruits

English translation:-

O Arjuna, mere action is far inferior to the one performed with the equanimity

of mind, therefore take refuge in the evenness of the mind i.e. the

intelligence. Indeed pitiful or wretched are those, who seek for the fruits of

their action.

The entire world is involved in a day to day transaction of `Lena Aur Dena' i.e.

to initiate an action provided there are either tangible or intangible returns.

It is treated as if an unbreakable pair of action and reaction.

What is expected from a Yogi is very nicely illustrated in a doha / verse of

Santa Kabir which is, " Hame Na Kucha Lenaa Na Denaa, Hame Sirf Magan Rahenaa "

i.e. I am not involved in any transaction of `give and take' as I am already

engrossed in the Self.

The majority performs any action as wage-earners and as a result makes

themselves wretched ones. There are very few who initiate action with the sense

of service as a bounden duty and sacrifice, while expecting nothing in return.

They assume the role of a giver and do not participate in `the operation grab'

that goes on unabated otherwise.

There are many examples of such relentless givers in the nature. The Sun offers

light and heat that is crucial to the very survival and maintenance of the

entire living beings on the Earth. Rivers like Ganges and Nile offer water and

in turn convert their banks into fertile fields where three crops can be drawn

in a year. All such actions are without expectations of any returns in cash or

kind.

In essence, as the more water is drawn from a well, more fresh water is supplied

by underground water currents; similarly the more a Sadhak acts with the

unwavering faith in one's obligatory duties, the more he grows in the

establishment of Yoga i.e. one-ness with the Self.

Though the word `BuddhiH' means intellect, `Buddhi-Yoga' in this verse refers to

the Nishkaama Karma-Yoga i.e. the self-less action. It is the novel concept of

practice of action in conjunction with the guidance of the intellect. The idea

is that the intellect always raises the bar of excellence and therefore

`Chanchala Mana' i.e. fickle mind becomes `Chala' i.e. the mind surrenders to

the increasing higher goals and accelerates all self-less actions towards the

ultimate goal of the Self-realisation.

Self-centered and desire-ridden actions drive people to mental agony and misery.

Therefore, wretched are those who merely seek sensual pleasures, acquisition of

objects of endless desires and enjoyment of the fruits of actions. However, this

is equivalent to the insatiable fire, which consumes everything and the end

result is destruction everywhere.

Unselfish work that is performed in the spirit of dedication and devoid of ego

is the secret recipe of exhausting all individual unfulfilled residual desires,

which are stumbling blocks in the ascent of a man to a Yogi.

Therefore, Lord Krishna's advice to Arjuna is, " Let your mind be perfectly under

the control and direction of the intellect and instead of seeking `Sukha and

Shaantee' i.e. satisfaction and peace in the external world; try to turn inwards

and take refuge in the knowledge of the Self, which already resides within your

own heart. "

Thanks & Best Regards,

Shrikant Joshi.

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

|| Shree Hari ||

Ram Ram

All Sadhaks can participate in discussion / clarification of the verses.

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 23, 2009

|| Shree Hari ||Ram Ram

Link:— In this verse, Lord Krsna explained about Equanimity - that equanimity (which has been described from the thirty-ninth verse to the forty-eighth verse) which is superior to actions with a selfish motive.

|| 2-49 ||

doorena hyavaram karma buddhiyogaddhananjaya

buddhau sharanamanviccha krpanaah phalahetavah || 49 ||

Action performed with a selfish motive is far inferior in relation to actions performed with equanimity (buddhi yoga) of mind. Therefore, O Dhananjaya, seek refuge in buddhi (evenness of mind. equanimity), for wretched are those, who crave for fruit of action. || 49 ||

Comment:—

'Doorena hyavaram karma buddhiyogat — Of all actions, equanimity is best of all. This is because without equanimity, actions have no power to lead one to salvation. In actions, the equanimity itself is the skillfulness of action. If there is no equanimity in action, one will develop egoism and attachment, to the body.

'Doorena'— The point here is that just as light and darkness can never be in the presence of each other, similarly actions performed with equanimity of mind (buddhi yoga) and actions performed with a selfish motive (sakaam karma) can never co-exist.

'Buddhau sharanamanviccha'— Seek refuge in this buddhi (equanimity). Remaining established at all times in this evenness of mind is taking refuge. It is on remaining established in equanimity, that you will be able to realize yourself.

'Krpanah phalahetavah'—It is very lowly to crave for fruit of action. To accept one's affinity with actions, fruits of actions, organs of action and bodily actions, and to establish a relationship with it is itself considered as craving for fruit of action. Therefore, Lord Krishna, in Gita 2/47 – "maa karmaphalaheturbhooh", exhorts Arjuna not to have the fruit of action as his object

Both actions and the fruit of action are in a different category and that Eternal Essence (tattva) which is beyond both is a separate category. That Eternal Essence, becoming subservient to the perishable fruits of action, what can be more lowly and ignoble than this?

Addendum / Epilogue — An action with a selfish motive is far inferior to yoga (equanimity) viz., it does not lead to salvation. As a molecule is far smaller than a mountain viz., a molecule can't be compared with a mountain, similarly an action with a selfish motive is far inferior to yoga (equanimity) that it can't be compared to it. Yoga (equanimity) is skill in action—'yogah karmasu kausalam' (Gita 2/50). Therefore without yoga, an action is of a very low order. It is worthless and is an obstacle—'karmanaa badhyate jantuh'.

In Karmayoga 'Karma' is Karana Saapeksha (dependent on external and internal organs) but 'yoga' is Karana Nirapeksha (independent of external and internal organs). Yoga is not attained by actions but is attained by service and renunciation. Therefore Karmayoga is not Karma (action). Karmayoga is Karana Nirapeksha , that is a discipline that it is predominantly based on "vivek" (discrimination). If there is no predominance of service and renunciation, it will be ordinary actions (karma), not Karma yoga (Discipline of Action) at all.

Equanimity leads to God-realization, but actions done with an interested motive lead to the cycle of birth and death. Therefore a striver should depend on equanimity alone, he should remain established in equanimity itself. By being established in equanimity, he will not remain destitute and nothing will remain to be done, to be known and to be attained by him. But he, who works with an interested motive (for himself), ever remains destitute and bound.

In the Gita three terms have been used for Karmayoga—Buddhi, yoga and Buddhiyoga. In Karmayoga, there is no predominance of action (Karma) but there is predominance of 'yoga'. Yoga, Buddhi and Buddhiyoga—the three are synonyms. In Karmayoga because of the predominance of determinate intellect, it is called 'Buddhi' and because of the predominance of renunciation by discrimination, it is called 'yoga' or 'buddhiyoga'.

In 'Dhyanayoga' (Discipline of Meditation) there is predominance of 'mind', while in Karmayoga there is predominance of 'intellect'. While trying to control and still the mind, serenity and fickleness linger for a long time because in this method, a striver wants to withdraw the mind from the world and wants to concentrate it on God. While withdrawing the mind from the world, in its conception the existence of the world persists. It is a rule that so long as there is assumption of any other entity except God, the mind can't be fully controlled. Therefore even on reach the stage of samadhi "deep meditation or trance" also there are two states – trance and deviation from trance (relapse). But in Karmayoga because of the predominance of intellect, there is prominence of vivek (discrimination). In vivek, there is both real (sat) and unreal (asat, perishable). A karmayogi applies the perishable things for the service of others by regarding those things as the material for the service. By such conception the attachment for the unreal is quickly and easily renounced.

The mind cannot be continuously concentrated but it is concentrated at times and in solitude. But a determinate intellect i.e. a single pointed determination of the intellect always remains steadfast.

From "The Bhagavadgita - Sadhak Sanjivani" in Hindi, page 106-107 by SwamiRamsukhdasji----------------------

|| Shree Hari ||Ram Ram

All Sadhaks can and should contribute as well. Discussion / clarification isencouraged

OTHER 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-----------------------------