Bhagavad Gita - Daily - II CHAPTER 3-25 and 3-26 II

September 16, 2009

Gita 3-25 and 3-26

saktah karmany avidvamso, yatha kurvanti bharatakuryad vidvams tathasaktas, cikirsur loka-sangraham

na buddhi-bhedam janayed, ajnanam karma-sanginamjosayet sarva-karmani, vidvan yuktah samacaran

"As the ignorant men act with attachment to action, O Bharata (Arjuna), so should the wise act without attachment, seeking maintenance of world order of the world. Let no wise man (established in the Self), unsettle the minds of ignorant people attached to action, but he should get them to perform their duties, duly performing his own duties."

Comment:

Although for a wise man there is no work remaining to do – `tasya karyam na vidyate' (Gita: 3-17), even then for the sake of welfare of many, the Lord is commanding him to carefully perform his ordained duty and get others who are attached to action, to do their prescribed duty. From "Gita Prabodhani" in Hindi by Swami Ramsukhdasji----------------

Chapter 3, Verse 26 is as follows;

Na = not

Buddhi – Bhedam = unsettlement in the minds

Janayet = should produce / create

Adnyaanaam = of the ignorant

Karma – Sanginaam = of the persons attached to actions

JoShayet = should engage

Sarva = all

KarmaaNi = actions

Vidvaan = the wise

YuktaH = the balanced one

Sam – Aacharan = performing

English translation:-

Let no wise man unsettle the minds of the ignorant people, who are attached to action. The enlightened person, by pursuing himself all his activities in a persistent manner with devotion and in the spirit of Yoga, should induce all others to good activities.

Comment:

The elements of duty, sacrifice, love and gratitude are the foundations of every religion in this World. Religions are all one in their ultimate aim and they lead all men to the same goal, but people differ in their temperaments. Their beliefs will be in accordance with their own temperaments i.e. the combination of mental, physical, and emotional traits. Our general views on our respective religion are determined by our ancestry, family upbringing and surrounding environment in which we are born and lead our lives. We should not speak contemptuously about religious views of others. We must approach the common followers of simple faiths with reverence and should not heedlessly criticise them or disturb the practitioners. We need to respect that these simple faiths have practical value and spiritual appeal.

Modern anthropologists advise us that we should not in our anxiety to uplift the aborigines, deprive them of their innocent joys, their folklore music and dances, their feasts and festivals. Whatever we would like to do for them, we should do with love and reverence. We must use their restricted apprehensions as baby steps to the larger vision.

Therefore, the `Dnyaanee' should not unsettle the `Buddhi' of `A-Dnyaanees' who are attached to action; but he should become a `Yoga-Yukta' and a true practitioner of all obligatory actions and thus in that process enable others to perform in a willingly manner.

Performing bounden duty for duty's sake devoid of desire is a privilege enjoyed by the enlightened ones. An ordinary human being is unable to fathom such a selfless philosophy. He either works for favourable outcomes or wants to avoid exertion on one pretext or another. To work for results is far superior to being given to laziness born out of inertia. The indolent person must be roused to ambitions and exertions leading to pleasures and prosperity. Teaching him mere disinterested service, will only unsettle his poor understanding and certainly will not propel him to action from his state of inertia.

Bewilderment of the mind is a split in or a jolt to the common conviction, "I must do this work and enjoy its fruit." The man of wisdom should not cause it to the ignorant ones who are unable to discriminate and are helplessly driven to action due to attachments. An utmost care should be taken that no confusion is created in the minds of the indolent and the ignorant. By setting an example of being engaged in relentless action, rising above the self-interest, the enlightened person should induce everyone around him to intense productive and not destructive activities for the benefit of one and all.

In the real life any change that takes place gradually is conducive for development. Any change that takes place abruptly, like a step function in mathematics, is unsettling and in fact it is detrimental to the well being of every individual. The course of any river curves gently and never turns at a sharp angle of 90 degrees. A car or a plane moving at any speed can only change its direction in a gradual manner; otherwise it will result into unpredictable consequences and resultant calamities. The same principle is valid for self development of every human being. The `Vaasanaas' of every person take finite time to discharge in his life span and he certainly but gradually navigates to higher principles and goals in his life. Please refer the Verse 25 in Chapter 6 in Shreemad Bhagawad Geeta in this context. In order to educate others, attune to the Supreme Self within, practice before preach and simply lead the way by setting an example for others to emulate. Therefore, avoid giving sermons to the ignorant ones, who cannot appreciate the value of knowledge due to their attachments to the lower values.

It reminds me of a nice verse in the Marathi language, "Divyattvaachi Jethe Prachitee, Tethe Kara Maajhe JuLatee" i.e. wherever I find the divinity in a person I come across, automatically I fold my hands and I bow to him / her with a feeling of deep respect tinged with awe, admiration and veneration.

Please refer to the Verse 41 in Chapter 10 in Shreemad Bhagawad Geeta, wherein Lord Krishna has pronounced, "Whatever being is glorious, prosperous and powerful, you better know that it is indeed a manifestation of My spendour." If you ever accept this in principle, then all the apparent differences in the respective divisive, religious beliefs will be certainly dissolved.

Some mischievous commentators have offered a perverse interpretation of this verse as, "The `Dnyaanee' should hypocritically perform the same acts, which are performed by the `A-Dnyaanees' in order that as long as they remain `A-Dnyaanees'; he can continue to sway them and rule them. However, there is a great chance that he too may become an `A-Dnyaanee' in the long run." By this twisted logic, even the `Loka-Sangraham' will become a hypocritical activity. There can be nothing further from truth than such deceptive arguments. Therefore, I appeal to all Sadhakas not to heed such twisted logic and divisive tactics of those mischief-mongers.

In this verse, Lord Krishna offers a guiding principle to all social and political workers, religious and cultural transformers that by intermingling with the common man, they should guide him in slow but steady manner such that he is induced to act in the right direction by emulating their unfailing footsteps.

Thanks & Best Regards,

Shrikant Joshi

============================================================To learn more -please visit Hindi website: www.swamiramsukhdasji.orgplease visit English website: www.swamiramsukhdasji.net

September 19, 2009

Gita 3-25 and 3-26

saktah karmany avidvamso, yatha kurvanti bharatakuryad vidvams tathasaktas, cikirsur loka-sangraham (Gita 3/25)

na buddhi-bhedam janayed, ajnanam karma-sanginamjosayet sarva-karmani, vidvan yuktah samacaran (Gita 3/26)

"As the ignorant men act with attachment to action, O Bharata (Arjuna), so should the wise act without attachment, seeking maintenance of world order. Let no wise man (established in the Self), unsettle the minds of ignorant people attached to action, but he should get them to perform their duties, duly performing his own duties."

Comment: —

`saktaah karmany avidvamso, yatha kurvanti bharata'—The expression saktaah avidvamso' has been used, for those ignorant men attached to worldly pleasures, who have full faith in the scriptures, the ordinance of the scriptures and also the actions sanctioned by the scriptures, and who are neither enlightened nor vile but are attached to actions, pleasures and objects. They are called ignorant (unwise) because of their desire, though they have bookish knowledge of the scriptures. They are well-read but are not enlightened. They are called ignorant, because they perform actions for themselves.

Such ignorant people, perform their duty scrupulously according to the ordinance of the scriptures without heedlessness and indolence believing that if duty is not performed scrupulously according to strict scriptural ordinance, it will not bear fruit. The Lord urges wise men to act in the same way without attachment, only for the welfare of the world.

kuryad vidvans tathasaktas, cikirsur loka-sangraham — `asaktasÌ£' and `vidvans'—unattached wise men, are enlightened souls* who are totally free from desire, a feeling, of `mine', lust, favouritism, selfishness etc., and who have not the least attachment, to body and other objects etc.

The expression `cikirsur loka-sangrahamÌ£' (wishing the welfare of the world) has been used with a view to the welfare of the masses, used in the twentieth verse of this chapter and explained, in the twenty-first verse.

All actions of wise men, are naturally performed for the welfare of the world. They have also no egoistic notion, that they are engaged in the welfare of others. As a licentious person, is attached to sensual pleasures, the greedy to riches and an infatuated one to the family, the wise are engrossed, in the welfare of all beings, naturally and without any egoistic feeling. Because of the total renunciation of affinity, for the materialistic world, their so-called bodies, senses, minds and intellects etc., are inclusive of the term `loka' (world) used in the expression, `loka-sangrahamÌ£' (welfare of the world).

People think that such wise men have a desire to be engrossed in the welfare of the world, but in fact they have no desire at all. They regard the body, senses, mind, intellect, objects, position, riches, ability and all other resources, as of the world and for the world, which these really are. So all of them, automatically remain engaged in rendering service to the world, without any expectation of reward.

The terms, `yatha' (as) and `tatha' (so), have been used, to point out that as ignorant men scrupulously act for their selfish motive, so the wise should act, without attachment, aiming at the welfare of the world. When the wise perform actions thus for the welfare and salvation of all beings, good and sweet feelings, automatically propagate.

An ignorant person performs action scrupulously, in order to reap its fruit, while a wise man is neither attached to the fruit of action, nor has any duty to perform. So, it is possible for him to be indifferent to action. Therefore, the Lord directs him to act, without attachment.

In the twenty-first verse, a great (wise) man was called a model, but here he has been called a follower. It means that a wise man may either be a leader (model) or a follower, as automatically good to the world is done by him. For example, Lord Rama preaches a gospel to His subjects and also goes into exile by obeying His father. In both cases, welfare of the world is done by Him because He has nothing to do either with the performance or non-performance of such actions.

A wise man who performs actions without attachment, having no desire for its fruit, automatically leaves an impression on the ignorant people, who are attached to action, whether it is clearly noted or not. Not only people, but beasts and birds are also influenced by such feelings and actions.

`na buddhi-bhedam janayed, ajnanam karma-sanginam; josayet sarva-karmani, vidvan yuktah samacaran —A wise man without attachment, who has been described in the twenty-fifth verse by the expression `AsaktahÌ£ vidvan,' has been called `YuktahÌ£ vidvan' here.

An enlightened soul, who remains, equanimous, is unmoved under all circumstances, whose senses are controlled and to whom a clod, a stone and a piece of gold, are same, is called `YuktahÌ£ vidvan' (wise man established in the self) (Gita 6/8).

Ignorant men attached to prescribed action, who have been described in the twenty-fifth verse by the expression 'saktaah avidvaansah' have been called by the expression `ajnanam karma-sanginam' here. These people have been called `karma-sanginam' (attached to action) and `ajñani' (Ignorant), because they perform action prescribed by the scriptures, for themselves, (in order to gain pleasure, honour and praise etc.)

Great men have greater responsibility, because common men follow them. Therefore, the Lord urges the wise man, that he should not perform any such action or make any such utterance, as may lead the ignorant to a downfall, which has been called here `as buddhibhedam' (unsettlement in the minds). Therefore, a wise man should perform virtuous actions, according to his caste and order of life for the welfare of other people, so that they may be inspired to perform their duty, without any desire for fruit. This rule also applies to important persons of society and a family that they should perform their duties scrupulously, and they may set an example for other members of society and family.

The Lord through the terms `samacaran' (duly performing) and `josÌ£ayet' (should get them to perform) directs a wise man (i) to perform his duty, scrupulously according to the scriptural injunctions, (ii) he should make the ignorant men, who are attached to action, perform their duty.

Ostentation in the performance of actions is hypocrisy, which is a mark of demoniac nature (Gita 16/4). Therefore, the Lord orders people to perform actions, not for show, but for the welfare of the people. An enlightened soul should set other people, who are attached to action, to act by performing their duty scrupulously, without attachment and also by preaching a sermon. He should inspire them to discard selfishness, and also inspire them through his example and precepts, to perform prescribed actions and to refrain from forbidden actions.

From "The Bhagavadgita Sadhak Sanjivani" in English by Swami Ramsukhdasji============================================================To learn more -please visit Hindi website: www.swamiramsukhdasji.orgplease visit English website: www.swamiramsukhdasji.net