Gita Satsangh Chapter 11 Verses 54 to 55

[Guest guest]

Gita Satsangh Chapter 11 Verses 54 to 55

(Verse Translation by Swami Gambirananda, Gita Bhasya and commentary

by Swami Chinmayanandaji)

 

Bhaktyaa twananyayaa shakyam aham evamvidho'rjuna;

Jnaatum drashtum cha tattwena praveshtum cha parantapa.

 

54. But, O Arjuna, by single-minded devotion am I-in this form-able

to be known and seen in reality, and also be entered into, O

destroyer of foes.

 

Tu, but, O Arjuna

bhaktya, by devotion-. Of what kind? To this the Lord says:

Ananyaya, by (that devotion which is ) single-minded. That is called

single-minded devotion which does not turn to anything else other

than the Lord, and owing to which nothing else but Vasudeva is

perceived by all the organs. With that devotion, aham sakyah, am I

able

evamvidhah, in this form-in the aspect of the Cosmic form

jnatum, to to known-from the scriptures

not merely to be known from the scriptures, but also drastum, to be

seen , to be realized directly

tattvena, in reality

and also pravestum, to be entered into-for attaining Liberation

parantapa, O destroyer of foes.

 

Now the essential purport of the whole scripture, the Gita, which is

meant for Liberation, is being stated by summing it up so that it may

be practiced:

Regarding devotion Shankara says: " No doubt, of the means available

for liberating ourselves, the most substantial hardware is Bhakti;

and identifying ourselves with the Self is called Bhakti. "

Identification is the truest measure of Love. The devotee, forgetting

his own individual existence and, in his love, identifying to become

one with his beloved Lord, is the culmination of Divine Love. The

Vedantic student, who is the seeker of the Self, is spiritually

obliged to renounce all his abject identification with his matter

vestures and to discover his true nature to be the Self.

Only those who are thus capable of identifying themselves with the

One unifying Truth that holds together, in its web-of-love, the

plurality, can experience, " ME IN THIS FASHION " --- in my Cosmic

Form.

The three stages in which realization of Truth comes to man are

indicated here when the Lord says, " TO KNOW, TO SEE, AND TO ENTER. " A

definite intellectual knowledge of the goal and the path is the

beginning of a seeker's pilgrimage --- TO KNOW. Next comes the

seeker's attempt to masticate the ideas intellectually understood

through his own personal reflections upon the information which he

has already gathered --- TO SEE. Having thus 'known' and 'seen' the

goal, thereafter, the seeker, through a process of detachment from

the false and attachment to the Real, comes to experience the Truth

as no object other than himself --- TO ENTER. By the term 'entering,'

it is also indicated that the fulfilled seeker becomes the very

essence of the sought. The dreamer, suffering from the sorrows of the

dream, ends it all, when he no more sees, but " enters " the waking-

state, himself to become the waker.

HOW? ... I SHALL EXPLAIN, SAYS THE LORD AND ADDS:

 

Matkarmakrinmatparamo madbhaktah sangavarjitah;

Nirvairah sarvabhooteshu yah sa maameti paandava.

 

55. O son of Pandu, he who works for Me, accepts Me as the supreme

Goal, is devoted to Me, is devoid of attachment and free from enmity

towards all beings-he attains Me.

 

Pandava, O son of Pandu

yah, he who

mat-karma-krt, works for Me: work for Me is mat-karma

one who does it is mat-karma-krt-.

 

Mat-paramah, who accepts Me as the supreme Goal: A servant does work

for his master, but does not accept the master as his own supreme

Goal to be attained after death

his one, however, who does work for Me, accepts Me alone as the

supreme Goal. Thus he is matparamah-one to whom I am the supreme

Goal-.

 

So also he who is madbhaktah, devoted to me: He adores Me alone in

all ways, with his whole being and full enthusiasm. Thus he is

madbhaktah-.

 

Sanga-varjitah, who is devoid of attachment for wealth, sons,

friends, wife and relatives, Sanga means fondness, love

devoid of them-.

 

Nirvairah, who is free from enmity

sarva-bhutesu, towards all beings-berefit of the idea of enmity even

towards those engaged in doing unmost harm to him-.

 

Sah, he who is such a devotee of Mine

eti, attains

mam, Me. I alone am his supreme Goal

he does not attain any other goal. This is the advice for you, given

by Me as desired by you.

When he heard that anyone can, through undivided devotion, not only

recognize the cosmic might of the Lord but also experience that glory

in himself, the Pandava Prince's face must have reflected an anxiety

to acquire this status. As an answer to this unasked question from

Arjuna, Krishna explains here how one can grow towards this great

fulfillment in life.

 

The Krishna-plan, for finite man to gain the stature and strength of

the Cosmic, seems to consist of five distinct schemes. This is clear

from the conditions required of a seeker as given in this verse. They

are: (1) whose work is all dedicated to the Lord, (2) whose goal is

the Lord, (3) who is a devotee of the Lord, (4) who is free from all

attachments, and (5) who is devoid of all sense of enmity towards

everyone.

 

In these five schemes, we find the entire line of self-discipline

summarized. Detachment from all activities, whether physical or

mental or intellectual can take place only when one is constantly

thinking of the Self. Enmity is possible only when one considers the

other as separate from oneself. There cannot be enmity between my own

right hand and my left hand. The awareness of the Oneness should be

experienced through the vision of the same Self everywhere and then

alone can the total avoidance of enmity with any creature be fully

accomplished.

 

Total detachment is impossibility at the mind-and-intellect level.

The mind and intellect cannot live without attaching themselves to

some thing or being. Therefore, the seeker, through God-dedicated

activity, learns first to withdraw all his attachments from other

things, and then to turn his mind with the fervor of devoted

attachment to the Lord. In accomplishing this, all the schemes

explained earlier are, indeed, very helpful.

 

Thus, when the whole scheme is re-evaluated, we can find in it logic

quite acceptable and perfectly psychological. Each subsequent item in

the scheme is beautifully supported and nourished by the previous

one. From the stanza, it is evident that the spiritual seeker's great

pilgrimage starts with God-dedicated activities. Soon, that God-

principle Itself becomes his very goal in life. He will develop, in

himself, a consummate liking for this glorious goal. Naturally, all

his other finite attachments with the world-of-objects will end, and

at last, he will come to contact the Self. Having become the Self, he

recognizes himself everywhere, in everything, and so, in him there

cannot be any sense of enmity at all.

 

LOVE FOR ALL AND HATRED FOR NONE can be considered the Geeta 'touch-

stone' to know the quality of realization and intensity of experience

a seeker has gained through his Sadhana.

 

Hari Om Tat Sat

Iti Srimad Bhagavadgeetaasoopanishatsu Brahmavidyaayaam

Yogashaastre Sri Krishnaarjunasamvaade

Vishwaroopa Darshanayogo Naama Ekaadasho'dhyaayah

Thus, in the UPANISHADS of the glorious Bhagawad-Geeta, in the

Science of the Eternal, in the scripture of YOGA, in the dialogue

between Sri Krishna and Arjuna, the eleventh discourse ends titled:

 

THE YOGA OF THE VISION OF THE UNIVERSAL FORM

The Chapter is rightly named as the vision of the Universal-Form. In

Sanskrit scriptural terminology, it is pointed out that the term

Vishwa Roopa used here is actually the Virata Roopa. The Self,

identifying itself with an 'individual physical body,' experiences

the waking-state happenings, and in this condition the Self is called

in Vedanta as Vishwa. When the same Self identifies Itself with the

total-physical-gross-bodies of the Universe, in that condition the

Self is called the Cosmic-Virata. Here the Lord showed His Cosmic-

Form but the Chapter is titled as Vishwa-Roopa.

Om Om Om Om Om

[Guest guest]

Swami Dayananda Saraswati's Commentary and Explanations:

 

bhaktya ivananyaya Sakya ahamevamvidho'rjuna jnatum

drastutn ca tattvena pravestum ca parantapa (54)

 

bhaktya tu - but with devotion; ananyaya - in which there is no

other; Sakyzh - it is possible; arjuna- Arjuna; /datum - to know;

drastum ca - and to see; tattvena - in reality; a/jam evamvidhah -

that I am in this form; pravestum ca - and to enter; parantapa -

 

But with devotion in which there is no other it is possible, Arjuna,

to know and to see in reality that I am in this form. And (it is

possible) to enter (into me), Arjuna.

 

This is purely in keeping with the Sastra. There is no longer any

magic here. " It is possible to see that I am in this form, " Krishna

says, " by a devotion that admits of no other, ananyaya bhaktya. " Anya

means another, ananya, without any other. Therefore, a devotion which

does not imply any other thing is ananya-bhakti. What does it mean?

This has been interpreted to mean that only by devotion to Krishna,

not Rama or any other god, can you_get this vision of Tsvara. But the

meaning here is a devotion in which there is only Isvara, none other.

 

Generally we are committed or devoted to a number of things - money,

one's partner, duty and so on. And there is a little bit of devotion

to God also. On certain days of the week or at certain times of the

day we turn our attention towards God. Because our devotion is

divided among various things, God has to wait for his turn. When

money-making - and counting - is over, when devotion to music, to

this and to that is all over, Bhagavan gets his chance. The last

chance. Then slowly a person finds that the little bit of devotion he

had for the Lord has grown to cover a few more things. He finds that

money also is Bhagavan, wife is Bhagavan, children are Bhagavan, till

finally, the whole world is Bhagavan. That is ananya-bhakti. The

devotion goes nowhere else except to Bhagavan. That requires a lot of

inquiry, vicara. The more you look into it, the more you see Isvara

as everything. There is nothing other than Isvara. Your devotion to

the Lord grows as you understand who he is until you find that there

is nothing outside. This is ananya-bhakti. If that is your devotion,

the whole world is Bhagavan. What else is the cosmic form but that?

Arjuna had excluded himself in the cosmic vision. But here, you are

totally included. That is why a real cosmic vision is possible only

through jnanam. It has to include the observer or it is not complete;

it is not cosmic. Krishna makes it clear by adding, tattvena, in

reality. " It is possible to truly see that I am in this form, by

ananya-bhakti. "

 

It is possible to see, drastum sakyah, and to know, jnaturp sakyah.

Because he has said " see " , the jnanam is not mere paroksa-jnanam

through study of the sastra. It is a clear, immediate knowledge. If

you understand that there is Brahman who is infinite and the cause of

creation, it is indirect knowledge, paroksa jnanam. But if you

know, " I am the cause, " it is direct knowledge, aparoksa-jnanam. That

step is a very big step and is what they call darsanam, vision. It is

seeing it in reality, tattvena, because it is a knowledge which

includes the person who sees. That knowledge of the Lord which

includes the individual is what they call tattva-jnanam.

 

And what is the result? Thereby he gains moksa, he enters into and

becomes one with Isvara. He is no longer separate from the Lord, even

when the body dies. Pravestum means to enter but it is like a wave

entering into the ocean in the sense of understanding that it is

water, not a wave. That is the praveta, the knowledge that releases

the wave from being a separate entity. This is called moksa and is

accomplished, Krishna says here, by ananya-bhakti.

 

" Only with an appreciation that there is no other thing except

Isvara, is it possible for you to see me in this original form. " What

Arjuna saw was not truly the cosmic form. The real cosmic form has to

be understood to include you. These are ail things that must be

properly understood. Otherwise you can embark upon an eternal

struggle to see the cosmic form by intensifying your acts of

devotion. Even if you see it, you will be as frightened as Arjuna.

Therefore, it is important to understand that ananya-bhakti is seeing

only Bhagavan and is only possible through knowledge, a knowledge

that includes the knower.

 

In this next verse, Lord Krishna sums up the chapter and also all

that has been said so far. Introducing the verse Sankara says, now

the meaning in essence of the entire GIta-£astra which is meant for

moksa and which has to be pursued either in terms of knowledge or, if

it is karma yoga, in terms of practice with the right attitude. This

includes not only what has been said but what may be said later.

Having ascertained this, the following is said by Krishna.

 

matkarmakft matparamo madbhaktah sangavarjitah

nirvairah sarvabhutesu yah sa mamets pandava (55)

 

sarva-bhutesu yah - among all people, the one who; mat-karma-krt -

does all action for my sake; mat-paratnah - for whom I am paramount;

mad-bhaktah - who is devoted to me; sanga-varjjtah - who is free from

attachment; nirvairah ~ who is free from enmity; sa mam eti- he comes

to jne; pandava - Arjuna

 

Among all people, the one who does all action for my sake, for whom.

I am. paramount, who is devoted to me, free from attachment and free

from enmity comes to me. Arjuna. The one who has all the things

listed here, " is the one who reaches me, yah sal} mam eti, " Krishna

says here, addressing Arjuna as the son of Pandu, pandava. Who is

that person? Matkarmakrt. One who performs action is a karmakrt. What

is relevant is what he does it for. Here it is someone who performs

all his daily duties, etc. not for dharma or artha or kama but for

moksa which is Isvara-svartfpa. He engages in all his various

activities keeping Isvara in the center because for him, the Lord is

to be accomplished, nothing else. He is " mat-karmakrt. " His karmas

are performed not out of raga-dvesa but out of respect for dharma and

adharma. This is an important thing to understand. What does it mean

to perform action for the sake of the Lord? We hear this all the time

but what does it really mean?

 

How can I perform an action for the sake of Isvara? If Isvara

specifically tells me to do something, for his sake I can do it. As

we often do for others. But Isvara does not directly ask me for

anything. How am I to know what pleases him and what displeases him?

Some say one must undertake all actions saying, " Narayana. " But how

does simply saying his name make it an offering to him? How am I to

dedicate my karma to the Lord? Even if I say, " Oh Lord, I dedicate

this karma to you, " neither the action nor the result goes to the

Lord. Matkarmakrt is one of those vaguely understood words we find in

the Glta. But earlier, Bhagavan explained it very clearly saying

ragadvesayoh vasam na agacchet, do not come under the hold of likes

and dislikes, and svadharme nidhanam sreyah paradharmo bhayavahaht

death in one's own dharma is better; the dharma of another is fraught

with fear.

 

What is to be done in a given situation is svadharma. Within the

societal division of brahmana, ksatriya, vaishya, and surd, svakarma

or svadharma is very clear. When that structure is absent, as is the

case even in India today, then svakarma is the appropriate course of

action in a given situation. This can conflict with what I like or do

not like to do. As long as what is to be done is in keeping with my

raga or what is not to be done corresponds to my dvesa, there is no

problem. But more often than not, dharma and adharma are pitted

against raga and dvesa. This is the devasura-yuddha, the war between

the gods and the asuras. When raga-dvesas are in keeping with what is

to be done, they assume the status of dharma. They cannot rightly be

called raga-dvesas unless they are in conflict with dharma. And we

should know that what is against dharma is against Bhagavan because

he is the moral order. In human interaction we sense these natural

laws and learn to adjust our behavior accordingly. But the laws are

not created by us, they are ftvara-srsti which is why they are

universal. Without any education every human being has knowledge of

dharma and adharma. At least we are very clear about what others

should and should not do to us. That we all commonly sense. And when

we all commonly sense something, that is order. Moreover, the moral

order and free will are connected. We do have a faculty of choice. If

we did not, there would be no necessity for a moral order because we

would be perfectly programmed like the animals. But there is a free

will and it is intimately connected to the moral order. Because I

have a free will, I can always align it with my raga-dvesa and go

against the order. It does not join dharma all the time.

 

We can understand that the moral order is the Lord's creation. Then

we take it one step further. If you understand that what is created

is non-separate from the Lord, you are a //5aj?/and will

spontaneously act in harmony with dharma. If you are not aware of

this, you follow Bhagavan's order. Understanding dharma as Bhagavan's

creation you adjust your behavior to conform with dharma. Doing karma

for Isvara's sake means for dharma's sake, not for the sake of raga-

dvesas. As a karm a-yogi one is not interested in dharma-artha-kama.

Although he has raga-dve3a. his actions are done as a yoga tot

moksa's sake. Then he is matkarmakrt. Even though someone may be

worshipping the Lord, if he is doing it for heaven or some other end

he is not matkarmakrt. He is really doing it for the sake of his own

raga-dvesa. A matkarmakrt is a karma yogi who is a mumuksu. His

pursuit is moksa but because he is not a sannyasi, he has certain

mandatory duties.

Mat-paramah means for him the Lord is the most important. Sankara

says his attitude towards the Lord is like a servant to his master.

As a servant does everything to please his masterL this person does

everything only to please the Lord. But performing karma for Isvara

is a little different from performing action for someone else. In

doing something for someone, though you may want to please the

person, you do not look upon the person as an end. Here the whole

purpose of performing action for Isvara is to become one with Isvara,

the parama gatih. This is the ultimate end reaching which there is no

other end wished for or possible. That is the purpose of his karma-

yoga. He pursues knowledge doing his duties as a yoga. By karma-yoga

he gains antahkarana-suddhi and therefore, jnanam. Matparamah is the

one for whom Isvara is the ultimate end to be reached. He does not

lose sight of that.

 

Being matparamah, how does he live his life? He is madbhakta. With

his whole heart and soul he is devoted to the Lord. Whatever he does,

studying sastra, doing japa, singing the glories of Bhagavan,

meditating upon Bhagavan, he does with great enthusiasm. It is

natural because one is always enthusiastic about what one loves. He

knows very clearly that Isvara is the end to be accomplished, for

which he is a karma-yogi. When matparamah and matkarmakrt have

already been said, why is it necessary to say matbhaktah? Without

devotion he will not be able to do all that is necessary to be a

karma-yogi. He may be doing his svakarma but if his understanding of

moksa is vague, his bhakti will also be vague. Bhagavan says

madbaktah here to indicate his enthusiasm. It shows that his

commitment is complete.

 

And he is sangavarjitah, free from attachment. Attachment is usually

to an object. Sankara mentions a few of them here, dhanam, wealth,

putra, son or daughter. mitram, friend, kalatram, wife, bandhuh,

relatives. These are all things to which you can become attached.

A friend can be an object of obsession; so can wealth, children etc.

Sanga-varjhah is a person who is free from such obsessive attachment

which is really emotional dependence. He has affection, love, etc.

but is not dependent on any of these for his sense of well-being.

 

If you have sanga, several other problems follow in its wake;

anxiety, pain, etc. and raga-dvesas become predominant. It is an on-

going problem. There is always some misunderstanding or another with

a relative. No sooner do you resolve that than there is a problem

with your spouse or child. The entire life gets consumed in pleasing

people. It is endless because there will always be misunderstandings.

So we decide to understand the whole thing more fundamentally. We

appreciate the nature of the mind and develop an awareness of what

detachment is. In different degrees, everyone experiences the

problems surrounding excessive emotional involvement. It is a

universal problem. So we become conscious of the fact that we are

subject to emotional involvement and try to understand what it is.

With that awareness we can enjoy relationships instead of having them

be problematic. In fact they help us to grow. Unless we have to

relate, how do we Know whether we have emotional involvement? The

involvement arises because of a need and it is that which creates the

problems. Once the need is detected, a certain detachment is called

for and that cannot come without understanding. In the process of

inquiry you gather an awareness of yourself and understand your

behavior. You learn what situations you have to avoid until the time

comes when you are able to interact without getting emotionally

involved. Then you only give in relationship. As long as we take,

there is dependence. Without dependence you can give freely of your

affectionrlove, and sympathy.

 

And he is without enmity, nirvairah. Sometimes people behave in a way

that is inimical to you. But if you are committed to your own

maturity you will question yourself, " Perhaps I invoke enmity.

Otherwise why should he be inimical to me? He is not inimical to

everybody else, only to me. Perhaps my actions evoke enmity. " I do

not say we should internalize everything but we must be responsible

for our emotions and actions. And each person behaves according to

his or her own mind. If this is understood, problems are greatly

minimized. The animals etc., including mosquitoes are all above

reproach. They just do what Bhagavan has programmed them to do. You

cannot blame a mosquito for biting. But you can keep away from it. It

is much the same with human beings. Even if they are totally

committed to activities which are inimical to you, they are to be

understood as human beings whose behavior, like all other human

beings', is helplessly dictated by their past. If you had the same

past, you would behave in exactly the same way. Knowing this, there

cannot be any enmity. We allow people to be as they are. This is

dispassion which is possible only with a certain maturity. To gain

that, we keep analyzing our responses.

One who has all these characteristics becomes one with " mematn

eti. " I " am the ultimate, the only end for him. Suppose you have

become one with Bhagavan, then what will you do? What can you not

do? You are free; you are full. There is no isolation. This is the

most desirable teaching. Arjuna asked for this and Krishna taught

him everything.

 

Thus in the Bhagavadglta, which is but upanisad, in the dialogue

between Krishna and Arjuna is thel 1th chapter which has as its topic

the vision of the cosmic form.

[Guest guest]

God's Assertion for Self-Realization:

 

Sankaracharya in his Bhasya (commentary of Gita) states that the

essence of entire Gita is summarized through verse # 55:

 

matkarmakft matparamo madbhaktah sangavarjitah

nirvairah sarvabhutesu yah sa mamets pandava (55)

 

sarva-bhutesu yah - among all people, the one who;

mat-karma-krt - does all action for my sake;

mat-paratnah - for whom I am paramount;

mad-bhaktah - who is devoted to me;

sanga-varjjtah - who is free from attachment;

nirvairah ~ who is free from enmity;

sa mam eti- he comes to me;

pandava - Arjuna

 

Bhagwan Sri Krishna in verse #53 poses the puzzle that through the

study of Vedas, austerity and rigorous sacrificial rites with gifts

alone will not qualify one to get God- realization. Then naturally

the question arises that what else will qualify the seeker to get God-

realization. He was expecting this question and He provides the

answer through verse #55. His answer is quite simple but very

profound. According to Lord Krishna, every seeker who practices

his/actions by acquiring three specific positive qualities and by

discarding two negative tendencies: The transformed personality is

characterized as:

(1) Matkarmakrt (Karma Yogi)

(2) Matparatnah (Jnana Yogi)

(3) Madbhaktah (Bhakti Yogi)

(4) Sangavarjitah (free from raga)

(5) Nirvairah (free from dwesha)

 

What is stated above is the Vedantic Menu for human liberation from

the bondage of Samsara (cycle of life and death). Though what has

been suggested above is quite simple, we seem to resist changing our

attitude while dealing with everything that we do and everyone that

we encounter in our life. The prescribed medicine is quite effective

for removing all our miseries. All that we need is to pledge to

become a matkarmakrt, matparatnah and madbhaktah and willing to

conduct our actions without raga (attachment) and dwesha (dislike or

enmity).

 

The matkarmakrt Yogi is a Karma Yogi who acts spontaneously without

any selfish desires. The madbhatah Yogi is a Bhakti Yogi with an

infinite love (ananyabhakti) for the Lord. The Matparatnah Yogi is

the Jnana Yogi who recognizes that Atman is the Supreme. This Karma-

Bhakti-Jnana Yogi is the PERFECT YOGI (Sthitaprajna) spelled out in

great details in chapter 2, verses 55 to 72.

 

Sankara in his Bhashya points out that a complete comprehension of

this verse requires thorough understanding of Advaita Vedanta

Philosophy.

 

This verse can be explained through a BMI Chart provided in the link

(http://www.chinmayadc.org/BMI.htm) and outlined below with a simple

chart::

 

Aum < ===== Vasanas ====> Body ---- Mind ---- Intellect

 

Aum represents the Atman (Brahman), Vasanas are the Egocentric

accumulated desires, and Body, Mind and Intellect represent the

false identity of the SELF.

 

Matkarmakrt conducts all physical actions with an attitude that such

actions to the benefit of the Lord (everyone in the universe).

Matparatnah intellectually recognizes that he/she is not the doer and

Self is the doer . Matbhaktah is totally emotionally filled his/her

mind with the Self without an iota of separation. In conduction all

actions the seeker has no raga (attachment) or dwesha (likes and

dislikes) and thereby free the egocentric desires. Such a seeker is

able to recognize his/her True Identity with the Atman (Self).

 

What I have provided a simple description of the transformation of a

Jiva to the Atman and any further explanation will bring more notions

and definitions and consequently more questions and confusions!

 

With my warmest regards,

 

Ram Chandran

 

 

advaitin , " Ram Chandran " <ramvchandran

wrote:

>

>

> matkarmakft matparamo madbhaktah sangavarjitah

> nirvairah sarvabhutesu yah sa mamets pandava (55)

>

[Guest guest]

Namaste all.

 

In addition to what Ramchandranji has written on 11-55, I want to point

out that in the entire Gita 9-27 and 11-25 are two key shlokas. For the

parallelism between the two and their significance, please see post

no.15514.

 

PraNAms to all advaitins.

profvk