Bhagavad Gita - Daily - II CHAPTER 3-9 II

June 24, 2009

Gita 3-9

yajnarthaat karmano 'nyatra, loko 'yam karma-bandhanah

tad-artham karma kaunteya, mukta-sangah samaachara

" The mankind is bound by actions other than those performed for the sake of

sacrifice (Yajna); therefore, O son of Kunti (Arjuna), perform action for

sacrifice (Yajna) sake, and without attachment. "

Comment:

The actions which are not performed for the sake of others but are performed for

the own selfish reason, one is bound by those actions.

Therefore a spiritual aspirant should accept three things –

1). Nothing, even including the body is mine

2). I do not desire anything

3). I do not have to do anything for myself.

By accepting the 1st item, it becomes easier to accept the 2nd item and by

accepting the 2nd item, it becomes easier to accept the 3rd item.

From " Gita Prabodhani " in Hindi by Swami Ramsukhdasji

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Chapter 3, Verse 9 is as follows;

Yadnya-Arthaat = for the sake of sacrifice (please note: Yadnya = Yajna)

KarmaNaH = of action

Anyatra = otherwise

LokaH = the World

Ayam = this

Karma-BandhanaH = bound by action

Tad-Artham = for that sake

Karma = action

Kaunteya = O Arjuna!

Mukta-SangaH = free from attachment

Samaachara = perform

English translation:-

The World is bound by action other than those performed for the sake of

sacrifice. O Arjuna, therefore earnestly perform every action for that sake (of

sacrifice), being free from attachment.

Comment:

As per Vedanta philosophy, all endeavors are expected to be done in a spirit of

sacrifice, for the sake of the Divine, without expectations of any favourable

outcome or reward. In such cases, the inevitable outcome has no binding power on

the performer of such an action. In the larger sense, a sacrifice means

abandoning lower basic tendencies of a wavering mind and focusing the entire

energies in performing bounden duty in the service of the Supreme in a voluntary

manner, without any fear or favour.

`Yadnya' in the Sanskrit language means fire worship. In a `Yadnya', one offers

grains and rarified butter (Ghee) to the fire God. Each such offering is called

as `Aahuti', while the priests chant prayers. In that process, the flames of

fire shoot up by consuming the offerings and that is considered as a sign of

blessings bestowed by the Lord upon all the participants in the worship. When

all the offerings are completely burnt out, the fire is allowed to be self

extinguished and the left over ashes are distributed as a `Prasaadam' i.e. gift

of the Lord to all the participants. The participants are expected to smear the

ash on their respective foreheads in the form of three stripes. Typically,

devotees of Lord Vishnu prefer vertical stripes, whereas devotees of Lord Shiva

prefer horizontal stripes as a mark of conclusion of the fire worship. As an

example, Raajaa Shivaji, the King of Marathaas in Maharashtra state in India,

used to apply three horizontal stripes, whereas his Guru Santa Raamadaasa used

to apply three vertical stripes. There is a freedom of choice of selection of

either horizontal or vertical stripes and there is no question of superiority of

one over the other one.

The Supreme Reality cannot be directly perceived or conceived. Therefore, the

fire worship was chosen as a symbolic worship, as fire is one of the

`Pancha-Mahaa-Bhootaas' i.e. five basic elements that form the entire Universe.

It was also the comforting nature of fire in cold northern India, where the idea

had initially originated. The fire God is associated with the Supreme Reality

due to its benevolent and beneficial nature to one and all.

Every man of action has multiple `Vaasanaas' and unfulfilled residual desires.

Every Sadhaka needs to completely exhaust them and purify his inner personality

and unveil the Supreme Self. This is possible by working in the respective field

of activity of every Sadhaka by abandoning ego and egocentric desires in the

spirit of complete surrender to the Supreme Reality. Otherwise, every action

performed with selfish motives is bound to recoil in the form of more

`Vaasanaas' and resultant constant mental agitations which are termed as sins.

Whenever a Sadhaka directs all his endeavors to a nobler cause, a common purpose

of the entire society or a nation or the entire World; those are termed as the

spiritual actions in the spirit of service and sacrifice to the entire mankind.

This is the spirit of `Idam Na Mama' i.e. it does not belong to only me but it

belongs to the entire humanity. This spirit is evident in the action of the Sun

that provides heat and light to the Earth. In turn the earth provides water and

vegetation to all the living beings without any selfish motives. On the

contrary, only human beings have selfish motives, which are to be overcome in

due course of time.

The offerings of grains to the fire God symbolise the offering of each Sadhaka's

endeavors in his field of activity as a sacrifice. The three stripes of ash on

the forehead symbolise transcending three types of `Vaasanaas' namely Saattvika,

Raajasika and Taamasika and signify an attempt of trying to become one with the

Self.

In every physical body there is an ongoing `Yadnya'. The old biological

molecular cells die and new cells are born in every instant. The combination of

stimuli and responses to every Sadhaka, generate perceptions like glowing

flames. In such a process, in a gradual manner, the part-time fire worship

transforms into a full time awareness of the Supreme reality and ultimately it

culminates into merging of the Sadhaka / Upaasaka with the Brahman.

All meritorious ethical and spiritual endeavors that are untainted by

selfishness, dis-interested service, work of any kind performed for the welfare

of the mankind and adoration of the Supreme Being; all these activities are

subsets of the superset `Yadnya'. The spirit and attitude of `Yadnya' transforms

a soul-entangling Karma into soul-emancipating Karma. Wherever Yadnya takes

place, Divinity reveals itself and it leads a Sadhaka from `Preyas' i.e. what is

liked to be done to `Shreyas' i.e. what ought to be done.

" He lives in vain who does not utilize the human birth which is very rare to

obtain, for the attainment of Divinity " …….Shri Ramakrishna Paramahansa

Lord Krishna advises Arjuna to treat the royal battle as a `Yadnya' and fight

for the cause of righteousness that will result into the welfare of the entire

populace of the Kuru kingdom as well as to the entire mankind. There are number

of such examples in the annals of history that whenever people like Arjuna came

forward to act in the spirit of mutual co-operation, unselfishness and total

dedication; then and then only the entire society and in turn the entire nation

freed itself from the shackles of `A-Dnyaana' i.e. ignorance, poverty and

misery.

It reminds me of the famous prayer " Asato Maa Sat Gamaya " i.e. O Lord, lead me

from unreal to the Real, lead me from darkness to light, lead me from death to

immortality. Let there be peace, peace and only peace. - Brihadaranyaka

Upanishad 1.3.28.

Thanks & Best Regards,

Shrikant Joshi.

June 25, 2009

Gita 3-9yajnarthaat karmano 'nyatra, loko 'yam karma-bandhanahtad-artham karma kaunteya, mukta-sangah samaachara"The mankind is bound by actions other than those performed for the sake of sacrifice (Yajna); therefore, O son of Kunti (Arjuna), perform action for acrifice (Yajna) sake, and without attachment."Comment:

'Yajnarthatkarmano'nyatra'—According to the Gita, every duty is 'Yajna' (sacrifice). The" term 'Yajna' includes sacrifice, charity, penance, oblation, pilgrimage, fast, study of the Vedas and all physical, mundane and spiritual actions. Professions such as business, service and teaching etc., sanctioned by the scriptures, are also included in 'Yajna'. Other actions, which are performed in order to comfort others and for the welfare of others, are also included in the term 'Yajna'. Attachment perishes very quickly by performing actions for the sake of sacrifice and all actions of a Karmayogi are dissolved (Gita 4/23) i.e., they instead of leading the person to bondage, reduce the stock of his past actions also to nothing.

In fact, a man's inclination is judged by his aim, rather than by his actions. As a businessman's aim while engaging in a transaction is to earn money, and he thinks of money, as soon as he shut his shop, similarly, a striver who performs action for the sake of sacrifice, has the aim of God-realization and as soon as the action is over, he is inclined towards God.

The people of different Varnas (castes) have their allotted duties and actions. A Brahmana (a member of the priest class) can depend on charity which is a source of his living, while it is not allowed for a Ksatriya (a member of the warrior class). Similarly, performance of actions without having any desire for fruit, is a man's own duty while performance of actions expecting their fruit is not his own duty. Similarly, forbidden actions are also not included in one's own duty, and so is the case, with actions which are performed in order to gain pleasure, honour, praise and comfort etc.* Therefore, a striver should take precaution lest the action should be performed with a selfish motive. In fact a striver is he, who is ever on the alert in this regard.

If a person receives a visitor with open arms, in order to create a good impression of his gentleness, it means that the action has been performed, with a selfish motive. Therefore, such an action cannot be called a sacrifice. Similarly, if a person puts a question to an orator in a meeting or in a discourse in order to impress the orator and the audience, his action is not performed for the sake of sacrifice (Yajna). It means that a aspirant should perform action by renouncing his selfish motive and desire.

A striver should not take any action for pleasure and prosperity, or even for the maintenance of the body. If actions are performed for the maintenance of body, it means that there is a desire to live. Actions should be performed for the sake of sacrifice alone. Any action taken for personal welfare, leads to bondage. Indeed, the supreme striver is he who performs actions for the welfare of others, even without having a desire to attain salvation. The welfare of others also involves one's own welfare. Therefore, all the mundane and spiritual actions should be performed, for the welfare of others.

Action which is performed for one's own self, leads to bondage. Therefore, even actions such as remembrance, reflection, meditation and even a trance should be practised for the welfare of the world. Thus whatever a seeker does with his physical, subtle and causal bodies, does only for others, not for himself. By doing so, his affinity for the world is renounced and he is united with God. This is known as Karmayoga.

'Loko'yarh karmabandhanah'— Only human beings are entitled to take action in the form of performing a duty (sacrifice), as has been described by the Lord relating to the topic, of the wheel of creation (3/14—16). He who performs actions with an interested motive is bound, while he, who performs actions, for the welfare of others, performs his duty and attains liberation from bondage. It is not action but attachment and selfishness, which bind him.

'Tadartham karma kaunteya muktasangah samacara'—Here the term 'muktasangah' (freedom from attachment) denotes, that actions should be performed without entertaining the feeling of 'mine', and attachment to actions, things, body, mind and intellect etc. If the feeling of 'mine1 and attachment are renounced, actions are automatically performed for the welfare of others, and if a striver has no other actions to perform, he automatically gets established in the self. Consequently, only actions which are prescribed by the scriptures, are performed by him.

The renunciation of duty out of indolence and carelessness, is declared to be Tamas' (GIta 18/7) which results in delusion i.e., such a person is born in the wombs of the deluded. He who abandons a duty, because it is painful, such relinquishment is Rajas (GIta 18/8) the fruit is pain (GIta 14/16). Therefore, here Lord Krsna does not exhort Arjuna to renounce actions but He orders him to perform actions efficiently and enthusiastically renouncing selfishness, mineness, attachment, desire for fruit and partiality etc., according to the ordinance of the scriptures. Such relinquishment is regarded 'Sattvika1 (GIta 18/9). The Lord Himself further declares that there is nothing in the three worlds that must be done by Him, yet He is engaged in action (3/22-23).

A person becomes slack in performing actions because of two factors—(1) It is in the nature of human beings that they perform action with a view to reaping the fruit. But when,

according to the Discipline of Action, he realizes that actions are to be performed without the desire for fruit, he thinks why he should perform actions at all. (2) If having started action, he realizes that it will bear adverse fruit, he feels that he should not perform it.

A Karmayogi has neither any desire nor expectation of the perishable fruit of action, he performs actions, only in order to do good to the world. So there cannot be any slackness in the performance of duty.

* When a man performs actions for himself, it means that he has a desire for the fruit of actions and where there is desire for the fruit of actions, there is the possibility of the performance of forbidden actions.

From "Srimad Bhagavadgita - Sadhak Sanjivani" in English pg 277-280 by Swami Ramskhdasji