Bhagavad Gita - Daily - II CHAPTER 3-7 II

June 15, 2009

yas tu indriyaani manasa, niyamyarabhate 'rjuna

karmendriyaih karma-yogam, asaktah sa visisyate

" But he who controls his senses through the mind, O Arjuna, and engages himself

in the path of action, using the organs of action (all senses), without being

attached (selfless), is superior. "

Comment:

That Karma Yogi is superior than even the Jnana Yogi (One practicing discipline

of Knowledge), who, renouncing the desire for the fruit of actions, while being

detached, performs the actions for other's sake. This is explained in 5th

Chapter, that Karma Yoga is superior to Jnana Yoga (Gita: 5-2).

From " Gita Prabodhani " in Hindi by Swami Ramsukhdasji

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

Chapter 3, Verse 7 is as follows;

YaH = who

Tu = but (It indicates that a follower of discipline of action is superior to a

hypocrite as well as to a follower of discipline of knowledge)

IndriyaaNi = the sensory organs (In fact, all the ten organs of sensory

perception and action)

Manasaa = by the mind (In fact, by the mind and all the ten organs of sensory

perception and action)

Niyamya = having restrained

Aarabhate = commences

Arjun = O Arjuna!

KarmendriyaiH = by the organs of action (In fact, all the ten organs of sensory

perception and action)

Karmayogam = Yoga of action

AsaktaH = the one being unattached

SaH = he

VishiShyate = excels

English translation:-

O Arjuna! But, the one who while restraining the sensory organs by the mind and

being unattached, engages his organs of action in the path of work i.e. Karma

Yoga; he excels.

Comment:

In the verse 6 of chapter 3, Lord Krishna condemns the mere outer renunciation

and in the 7th verse, He commends the true spirit of introspection and inner

detachment.

In order to gain equanimity and integrity, one must consider all the beings and

material things as manifestations of the Real and not as mere subjects and

objects to be grabbed and possessed. Before plunging into the unabashed

`Operation Grab', one has to think twice.

A hypocrite allows his mind to run helter skelter after sensuous and material

objects with an outwardly false show of curbing the sensory organs. On the

contrary, an aspirant of spiritual progress engages his mind on the things that

are divine. The mind disciplined in this manner chooses to engage the ever

active and indulgent sensory organs on things that are noble and elevating

rather than on those things which are debase and disgraceful.

A hypocrite fritters away all the precious resources, while the unattached

person conserves them and in turn effectively weans away the mind and the

sensory organs from the slippery path of self degradation and ultimate

destruction.

The unattached person engages all his sensory organs and organs of action in the

service of the Lord. His self control finally results into attainment of his

ultimate goal of becoming one with the Self.

If a person indulges physically and mentally in the sensual pleasures of this

mortal world, his cravings for more and more such pleasures is bound to increase

exponentially and he will never ever feel satisfied. On the contrary, he

restrains himself physically, but continues to mentally indulge in the sense

objects, he suffers from artificial suppression and repression and as a result,

he becomes a hypocrite. In both the cases of physical indulgence and unnatural

suppression, his desires are bound to multiply. How to deal with this dangerous

potential energy accumulation that every Sadhak has to ponder over!

This verse provides the middle path between the extremes of indulgence and

artificial deficiency by checking the mental indulgence irrespective of the fact

that sensory organs of the physical body actually interact with the sense

objects or not. As a matter of fact, mental indulgence and not mere physical

experience produces desires. To control the impetuosity of the mind with sheer

will is like a futile attempt of containing a river in flood by not opening the

flood-gates of a dam on the river.

Therefore, the only remedy is to elevate the mind and let it focus on higher

ideals and goals in life. In Vedanta philosophy, the natural progression is from

an idea to an ideal to an idol. The idols of multiple deities are created to

help Sadhaka of every hue and shade to focus on divinity in every walk of life.

Those who pursue knowledge can focus their mind on idols of Lord Ganesha and

Goddess Saraswati. Those who pursue physical strength can focus their mind on

idol of Rama-Bhakta, Pavana-Putra Hanuman. Please refer verse 21 of chapter 7 in

Shreemad Bhagawad Geeta, wherein Lord Krishna has asserted, " Whatever form any

devotee with faith wishes to worship, I make that faith of his as steady and

unswerving. " All such worships ultimately elevate the Sadhakas from mundane

mortal existence.

Thus, the practice of dedicating one's mind to a higher / spiritual goal, while

one's sensory organs as well as organs of action come in physical contact with

the external world is indeed termed as Karma Yoga. Lord Krishna has very nicely

and succinctly enunciated the right action as the fundamental basis of the

art-of-living. Every Sadhak who practises such a brilliant formula will

certainly excel in this mortal world.

Santa Dnyaaneshwara has given an excellent commentary on this verse in

`Bhaavaartha Deepikaa' popularly known as `Dnyaaneshwari' in chapter 3 verses 68

to 76. He has offered similes of lotus flower and reflection of the Sun in

water. Both are found in water but they are not affected by the natural

properties of water. A Karma Yogi in the similar manner, even though leads a

life like a normal human being, he is free from the mental vacillations and

turpitudes as his detached mind is focussed on the Supreme Self.

Lord Krishna's advice to Arjuna is, " Conserve your mental energy. Do not fritter

it away by brooding over sense objects. Engage in the right action with the

right spirit of detachment. You are bound to succeed in every walk of life and

excel in your current manifestation in this mortal world. "

Thanks & Best Regards,

Shrikant Joshi

June 16, 2009

Re: Bhagavad Gita - Daily - II CHAPTER 3-7 II

In Gita 3/4 Bhagavan laid emphasis on the performance of actions in both the discipline of Action and Knowledge. In Gita 3/5, He declared, "No one can remain even for a moment without performing action." In Gita 3/6 He said, "He who restraining the organs of actions forcibly regards himself as free of action, is a hypocrite. " It means that renunciation of actions, is not true renunciation. Therefore, He in the next verse explains the marks of real renunciation.

yas tu indriyaani manasa, niyamyarabhate 'rjunakarmendriyaih karma-yogam, asaktah sa visisyate"But he who controls his senses through the mind, O Arjuna, and engages himself in the path of action, using the organs of action (all senses), without being attached (selfless), is superior."Comment:

'Arjuna' — The term 'Arjuna' expresses the sentiments of one who is "pure in nature." The Lord addressing him as Arjuna, says that being pure in nature, then why must there be any doubt about the performance of duty. In other words, this doubt cannot remain steady for long.

'Yastvindriyaani manasaa niyamya' — Here the term 'Manasaa, stands for all the inner senses — (mind, intellect, faculty of reflection and ego) and the term 'Indriyaani' denotes, all the ten organs of action and sense-organs.

'Bringing the senses under control by the mind' means that by applying discrimination an aspirant must experience and realize (anubhav karnaa) that the self has no relation with the senses and the mind. When the senses are controlled by the mind, these can be engaged in or deviated from, any activity as the aspirant wishes.

Senses are controlled, only when attachment (mine-ness) with them is non-existent (renounced totally). In the eleventh verse of the twelfth chapter also, there is mention of control over senses for a Karmayogi. It means that a Karmayogi, (one following the path of action), only performs actions, through the senses that are in control.

In the preceding (sixth) verse Lord Krsna talked, about a hypocrite who forcibly restrains his senses, while here in this verse He is talking of, preventing the senses from indulging in forbidden actions and engaging these in actions, which are sanctioned by scriptures. When disciplined actions are performed, senses are automatically controlled.

'Aasaktah'—A man is attached to two things - (i) actions, and (ii) their fruit. It is attachment, and not actions or their fruit, that is the root of all evils. Attachment is the main stumbling block to perfection. So an aspirant should renounce attachment to action to attain perfection. A sadhak must therefore not give up actions, but give up the attachment to actions. He can be free from attachment, when he, without regarding the body, senses, mind and intellect as his or for him, starts performing his duty promptly for the welfare of the world, by considering these of the world and for the world. By doing so, his attachment to the fruit of actions automatically perishes.

All actions, including thinking and trance, have nothing to do with the self (Gita 5/11). Though the self is naturally unattached, yet by developing affinity and attachment, it gets attracted to the world. The real merit of a Karmayogi consists in being free from attachment. Freedom from attachment means, having no desire for the fruit of actions.

A common man performs actions in order to fulfill his desire, while an aspirant performs actions having the aim of renouncing attachment. Such a striver is called here an 'Aasaktah' (unattached).

An aspirant following the path of action, can renounce attachment and desire for fruit, more easily than the aspirant who follows the path of knowledge. A Karmayogi, only through disinterested actions without any other means, can be free from attachment and desire for fruit, while a Jnanayogi, in order to do away with his sense of egoism and attachment, has to follow the path of action i.e., he has to perform actions without, having any desire for fruit (5/6, 15/11). The reason is, that unless dispassion is developed and body consciousness is removed, Sankhyayoga is difficult to practise, without having practised Karmayoga beforehand. Through the practice of Karmayoga a Sankhyayogi gets completely detached, and then through the practice of Jnanayoga, he attains perfection. As soon as a Karmayogi renounces attachment, he attains equanimity .Therefore, the Lord declares, that actions need not be renounced but these should be performed, without attachment. It is attachment, which needs to be renounced. In Karmayoga (Discipline of Action), action is performed for the welfare of others, while 'Yoga' (union) is for one's own self. Arjuna considers action in relation to himself, therefore, he thinks that fighting is a terrible act. So the Lord completely clarifies, that it is attachment to action which is a terrible, not the actions themselves.

'Karmendriyaih karmayogam arabhate'—As the term 'Indriyani1 stands for all the ten senses, so does the term, 'Karmendriyaih' denote the ten senses. If they are taken as the five organs of action alone, such as hand, foot and speech etc., how could actions be performed without seeing, hearing and thinking? Therefore, all the internal and external senses and organs, by which actions are performed, are included in 'Karmendriyaih.'

When an action is performed, for the welfare of others without any selfish motive, it is called 'Karmayoga' or the Discipline (Path) of Action. When a person performs actions for himself, he is attached to the actions and their fruit. But, when he performs these for others, actions and their fruit are related to others, while he is related to God i.e., he realizes his real relation with God, the eternal. Thus, performance of one's duty according to one's caste and circumstances etc., selflessly, is the beginning of Karmayoga (Discipline of Action).

Strivers following the Discipline of Action are of two types:—(i) Those who are interested in performing actions, but their main aim is to attain salvation. Such strivers need not start

new actions. They have to make proper use of the available circumstances, (ii) Those who are more interested in rendering service to others, in providing comfort to others and in improving the society, than in their attainment of salvation. Such strivers, can start performing new actions, with the aim of doing away with their attachment.

In the Glta, Lord Krsna asks Arjuna to make a proper use of available circumstances, because Arjuna had a keen desire to attain the highest good i.e., to attain bliss or salvation (Gita-2/7; 3/2; 5/1).

'Sa visisyate'—He, who performs actions for the welfare of others, having renounced his selfishness and fruit for action, is superior as his all actions are directed towards the service of the world, All his possessions and body are also, for the service of others. His selflessness is of such a degree that his ego (of the sense of rendering service), is completely annihilated. Thus he becomes totally detached and liberated.

When a aspirant resolves to attain salvation, he wants to renounce actions, by regarding these as stumbling blocks to salvation. But the fact is, that it is not the action but it is the selfish motive in the performance of actions, which is an obstacle. Therefore, the Lord declares that a person, who without attachment performs action for the welfare of others, is superior to those hypocrites, who restrain the organs of action but have the sense-objects in mind. Even a person who performs action in order to receive its reward, such as heaven etc., is superior to a hypocrite. Then, there is no doubt that a Karmayogi who performs actions for the welfare of others without having any selfish motive, is superior. At the beginning of the fifth chapter, Arjuna asks Lord Krsna to tell him for certain which one of the two, Sannyasa or Yoga (renunciation of actions or their unselfish performance) is better. Lord Krsna replies that both lead to salvation, but unselfish performance of action is better, than its renunciation. Similarly, here also he declares a Karmayogi who performs actions, for the welfare of others selflessly to be superior.

From "The Bhagavadgita - Sadhak Sanjivani" in English pg 268-272

To read Sadhak Sanjivani online in Hindi please visit :

http://www.swamiramsukhdasji.org/swamijibooks/pustak/pustak1/html/SadhakSanjeevni/main.html