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ADHYAAY IV
GYANA KARMA SANYASA YOGAM
Introduction
This chapter named ‘Gnyana Karma Sanyasa Yog’ is a special one, as this is where Shri Krishna reveals the secrets of Avatara to Arjuna.
We, as human have a natural weakness. When a great thought is placed before us, instead of analysing the thought, understanding it and trying to put it into practise, almost all of us start worshipping the person who revealed the thought. Worship of the Cross and the idols of Buddha can be quoted as examples. One of the reasons for this may be that we deem him to be the originator of the thought. Truths are eternal and can only be revealed and not invented. You ask any educated person about ahimsa or non-violence. You should not be surprised if he instantly come up with the answer, “Gandhi”. You try to clarify that ‘almost two thousand years ago Shri Mahaveer based his life and religion solely on the principle of Ahimsa’ and ‘hundreds of years prior to that the Vedas, the Gita and Yoga Sutra have elaborated on this principle’. Your words are most likely to fall on deaf ears. Not that he has studied all these in depth and hence rejecting your view with authority. It is because he has been ‘brain-washed’ through an education system which project political personalities as ‘Super-Heroes’ so as to gain political advantage. Shri Krishna is well aware of this weakness. Hence He states in categorical terms that, “Arjuna, do not conclude that this son of Yashoda, this Gokula Krishna, this charioteer of your Ratham, standing before you has invented this idea. No. This idea on Yog has been passed on to us through generations. In fact, this idea has been there since the start of creation.” At the same time He also states that, “I told the Sun at the start of creation.” He explains to a confused Arjuna the term ‘Me’ and the secrets of Avataara. Let us peep into the chapter and get a glimpse of His view....
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श्री भगवानुवाच -
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेsब्रवीत् ॥ १ ॥
Bhagwan Shri Krishna says – I told this imperishable Yog to Vivasvat; Vivasvat told this to Manu; and Manu to Ilshvaku. (Vivasvaat – The Sun; Manu – the original law-giver; Ikshvaku – the glorious ancestor of Shri Rama’s Solar dynasty of Kshatriyas.)
(IV - 1)
“It is imperishable Yog” says Shri Krishna. We attribute imperishability to the Vedas. Any knowldge is inscribed on dried palm leaves. Now a days, knowledge is printed on paper. Paper or palm leaves are perishable. Many Upanishads and so many treasurable ancient texts are said to have been lost. What does Shri Krishna mean then? The Knowledge, as Truth, is imperishable. It may appear ‘lost’ for the human mind and a scientist discovers it. It is further patented as his ‘property’. The laws of Gravity or Electric energy or laws on motion, discovered in the last century, were always there. These might have been discovered and lost so many times in the long human history. It is childish to claim that we are the first to have known all these. One century is but a small ripple in the total Time flow. Let us look at the Time units devised by our great ancestors.
The shortest unit in time was ‘Truti’ and the longest ‘Kalpa’
100 Truti = 1 Tatpara
60 Tatpara = 1 Para
60 Para = 1 Viliptham
60 Viliptham = 1 Liptham
60 Liptham = 1 Vinazhi
60 Vinazhi = 1 Nazhi
60 Nazhi = 1 Day (24 Hours)
Satya Yug (Krutha Yug) has 4,32,000 years. Tretha Yug has 8,64,000 years. Dwapara Yug has 12,96,000 years. Kali Yug has 17,28,000 years. A cycle of four yug, a Chatur Yug has 43,20,000 years.
43,20,000 Years = 1 Chatur Yug
71 Chatur Yug = 1 Manvantharam
14 Manvantharam = 1 Kalpa
1 Kalpa = ½ a day in Brahma’s life
720 Kalpa = 1 year in Brahma’s life
100 Brahma years = 1 Mahakalam (Pralayam)
(311,040,000,000,000 years or 311 Trillion years)
The current year (2,011 April – 2012 March) is 5,113rd year in this Kali Yug. The current Kalpa is Shvetha Varaha Kalpa. The current Manvantharam is Vaivasvatha Manvantharam. This is seventh Manvantharam. We are in the 28th Kali Yug of this Manvantharam. That means, we have already passed six whole Manvantharams (426 Chatur Yug), 27 Chatur Yug in the present manvantharam, 3 whole Yugas in the current Chatur Yuga and 5,113 years in the current Kali Yug, i.e. 426*43,20,000 + 27*43,20,000 + 4,32,000 + 8,64,000 + 12,96,000 = 184,03,20,000 + 11,66,40,000 + 25,97,113 = 195,95,57,113 years or around 2 billion years in this Kalpa. Does this reading make your head reel?
How many times ‘law of gravity’ or ‘laws on motion’ or ‘electric energy’ or ‘nuclear energy’ or any other ‘astonishing’ scientific principles should have been discovered in this loooooo......ng period of time? How many Edisons and Newtons and Einsteins should have visited this planet? The Sun is the first among creations and Shri Krishna says, He gave this Knowledge of Yog to the Sun.
He says “I gave this Knowledge to the Sun”. We have to understand that the ‘I’ is not the Krishna of Brindavan. It is the Paramaatman, That which always existed, even before the Brahma was created and all these creations appeared. Paramaatman is speaking through Shri Krishna. Shri Krishna, having realized Self to be a speck of the Paramaatman, is voicing this Truth. We are all That, but have not realized the same.
Shri Krishna must have meant KarmaYog by the term ‘Yog’ here. All the names He mentions are those of family men, who attained Divinity through Karma Yog. He is talking to Arjuna, a Kshatriya. All these names are of Kshatriyas or Emperors. Kshatriyas were the first to know Karma Yog. They lived by Karma Yog and implemented prevelance of the same among their subjects. It is the leadership which sets trends and rules. ‘Yathaa Raja tathaa Praja’ ‘As the King, so the people’ is an old Samskrit saying. Good or bad has to flow down from the top.
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एवं परम्पराप्राप्तमिमं राजर्षयो विदुः ।
स कालेनेह महता योगो नष्टः परन्तप ॥ २ ॥
Thus handed down in regular succession, the royal sages or Rajarshis knew it. This Yog, by long lapse of time, declined from this world, Oh! Paramtapa. (Arjuna is also known as Paramtapa, or the one who burns down or destroys the foes.)
(IV - 2)
Everything is cyclic in Nature. Whenever materialism dominates, Knowledge and Sacrifice takes a back seat. We can see a glimpse of this phenomenon, in the last 150 years of our history. Valour and will to sacrifice were dominant in our society in the last three decades of ninteenth century and the first two decades of twentyfirst century. Many courageous nationalists lived in that era. Valour faded away, but sense of sacrifice was still the dominant factor in Gandhi era (1920 to 1950). Many good politicians, who put the Nation before self, lived in this era. Simple, Sacrificial living too, eroded gradually in the post independance era, when selfishness raised its head. In the last two decades, materialism and desire for lavish life are dominant and sacrifice is very rare to be found.
Similarly, Yog faded away and disappeared many times in the long period of human existance. Rajarshis or Royal visionaries, who saw and discovered this lost Yog through their Knowledge, took birth again and again in this world. Shri Krishna does not mean books being handed over to next generation, when He says, “Yog handed down in regular succession’. Only inert and lifeless assets can pe passed on this way to the next generation, only to be lost. Rishi is a visionary, who can see beyond the seen. Knowledge is imperishable. It disappears whenever materialism and desire for comfortable and cosy life are in full bloom. Rshis visualize and rediscover knowledge and work towards rekindling it in society. That is why, Shri Krishna says, we have inherited Yog from Rshis. Shruthi is another name for Vedas. Shruthi means that ‘which has been heard’. The knowledge, disappeared from human society, exists in subtle form in the space. Rshis are able to ‘hear and download’ it. There are also ‘smritis’ in Hindu tradition. Smriti is that which is kept in memory and is lost too. Smriti has to be freshly written again and hence vary from era to era. Smritis have writers. Shruthi is not written by anybody, but only discovered. The fundamental Knowledge is eternal and imperishable.
‘KarmaYog has vanished with passage of time’, says Shri Krishna. Karma or actions have not ceased. Only Yog has vanished. Selflessness is eliminated from actions by material and selfish desires. Yog vanishes when man forgets that the body and other worldly instruments earned by him here are but instruments to serve larger interests and not for acquiring more material wealth.
Actions are usually for getting material things. When man forgets he is in essence Divinity personified and feels alienated from the Divine, he resorts to Karma or actions to ‘attain’ divinity. This also causes loss of Yog.
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स एवायं मया तेsद्य योगः प्रोक्तः पुरातनः ।
भक्तोsसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ ३ ॥
I have this day told thee that same ancient Yog, for thou are My devotee, and My friend and this secret is profound indeed.
(IV - 3)
Arjuna and Shri Krishna have been childhood friends. They were cousins and hence related too. Abova all, Shri Krishna knew that Arjuna has to play a crucial role in His own Life mission of establishment of Dharma. It is no surprise that Arjuna was close and dear to Shri Krishna. In the Gita, Shri Krishna has often mentioned that ‘You are dear to Me’.
Endearment is must for an effective communication between two. The ears and mind shut down in absence of mutual Love, and communication reduces to an ‘one-way-traffic’. Common man needs to be reminded frequently of this bondage of Love. Ego and resultant turbulance in his mind makes him forget self. It is obvious that he tends to forget the loved-ones around. Shri Krishna seeks open-minded participation of Arjuna and hence the reminder: “Arjuna, You are dear to Me”.
Puraathana does not mean ‘old’. Only ‘new’ becomes ‘old’. Consumer market is full of ‘new’ items. These are old ones, packed in ‘new’ packages. These ‘new’ one have to become ‘old’ in a few months and have again to be replaced with ‘new’ ones. Puraathana is that which is now as it was in ancient ages. Truth is Puraathana. Times may change, but truth does not. The Sun is Puraathana. The Vedas say that, ‘At the start of creation, the Sun appeared as it was in the previous ages’. Similarly, Shri Krishna says that, ‘Yog, told and retold by many since ages, is being revealed today by Me’.
Shri Krishna says, ‘Yog is a Secret’. These words may be misinterpreted in the present social atmosphere laden with Brahmin-hatred. ‘Secret’ may be interpreted as a ruse to deny knowledge to the Non-Brahmins. (In fact, both the participants in this Holy conversation are not Brahmins by birth. None of the names taken by Shri Krishna in the first shlokam is a Brahmin by birth.) Then, what does He mean by ‘secret’? Scenes in a TV set change rapidly. On the background is an unchanging, steady screen. This unchanging screen is the basis for the changes in picture to occur. A moving screen will cause confusion in the pictures. A fan rotating at high speed is firmly anchored on a hook. The hook has to be unmoving and firm to facilitate high speed rotation of the fan. An infirm and moving will result in chaotic movement of the fan. Every change has to be supported by an unchanging base. The ever changing world is based on an Unchanging Eternity. The destructible, ephemeral worldly objects have Indestructible, Eternal Paramaatman as base. The Unmanifested is the base for the manifested. This is the sectret. The one lured by and glued to the dazzling changes does not notice the basis of all these. The mind impressed by the manifested world fails to realize the unmanifested, hidden base. The wise one who tries to discover and see the ‘hidden’ knows the secret.
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अर्जुन उवाच -
अपरं भवतो जन्म परं जन्म विवस्वतः ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४ ॥
Arjuna said: Later was Thy birth, and that if Vivasvat prior. How then should I understand that you told this in the beginning?
(IV - 4)
That Arjuna is one of us commoners is again again reaffirmed in this conversation. Shri Krishna talks about the secretive and grand idea of Yoga in the first three shlokams. Arjuna should have asked about the Yog. But, he clings on to Shri Krishna’s claim to have told this Yog to the Sun at the start of creation. There was an English teacher. His daughter left a letter and eloped with a boy. He found the letter and started pointing out grammatical mistakes in the text. That was in a lighter vein. Arjuna’s thinking is similar. He was surprised at Shri Krishna’s claim to have told the Sun. The Sun appears daily. If Shri Krishna had said that I told the Sun and I am telling you, probably Arjuna would not have had any doubt. He would have assumed that Shri Krishna must have told the Sun a few days back. But, Shri Krishna said, “I told the Sun at the start of Creation” and that is the cause for Arjuna’s doubt. He leaves Yog and holds on to this statement. ‘He has named Ikshvaku. That should mean that Shri Krishna is mentioning a period before Ramayana. But, He is here, standing in front of me. He is born in my times and has grown up with me. The Sun has been since long long time. How could He have told the Sun? Hard to believe!!’ This seems to be Arjuna’s thought flow. Arjuna’s question is as a result of this. Shri Krishna says often that ‘You are my beloved’. Doubts and questions have no place in Love. Arjuna’s response to Shri Krishna’s Love is a question soaked in doubt, and that too, after having listened to the second chapter. Arjuna’s question, though inapt, is a blessing for us. The Divine Oratory by Shri Krishna continues.
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श्री भगवानुवाच -
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ ५ ॥
Shri Bhagawan said:Oh Arjuna! Many are the births that have been passed by Me and you too. I know them all, while you know not, Oh Paramtapa.
(IV - 5)
Shri Krishna elaborates on the principle of Avatara in the next few verses. This is a unique aspect of Hindu Dharma. In Christianity, Jesus says He descended from the heavens. But, that was only once. He has promised to come again on the day of Judgement. The God does not have Avatara, according to Christianity and Humans do not have rebirth. Avatara literally means to ‘climb down’; to climb down from His Divine Attributes, for the sake of Human beings.
Man’s run after perishable objects and transient pleasures has resukted in his loss of memory. Experiences a few years old, a few months old, a few days old, why, most recent experiences of yesterday and today also are not retained in memory. When I say, ‘I was born on such and such date’, I am not speaking from my memory, but simply repeating the suggestion made by someone else. Do we remember our experiences during the nine months stay in our mother’s womb? If this is the case in present birth, remebering experiences of previous births is impossible. Now, Arjuna is a very common man. He does not his previous births. Parigraha is the one who indulges in acquiring pleasure experiences and objects, which are transient by nature. The one who rejects these is Aparigraha. Patanjali Rshi says in his Yoga-Sutra that “He, who is firm as Aparigraha, gains memories of previous births.” {II - 39}.
An ordinary human has one more weakness. He tends to deny anything not seen or perceived by him. No God, no Aatman, no rebirth etc. It is one thimg to argue logically at intellectual level and entirely another to state a personal experience. A statement that ‘there is no God’ has to be supported by unending logical statements. But, a statement, ‘God is’ by one who has experienced is just a single plain statement. (Even this statement by an unexperienced, speaking intellectually, has to be supported by a thousand evidential statements.) The former is called a Hypothesis and it comes a lots of ‘ifs’ and ‘buts’. The later is a plain statement. It is a direct, firm statement coming without any hesitation. Here Shri Krishna is speaking His experience and His tone is is interesting.
“Both of us have taken many births prior to this. I know all those”. His words are forthright. In the second chapter, He had said, “There was no time when you, Me and these kings were not there and there will be no time when we will not be”. A candid statement! A statement springing out of experience does not require reasons, logical arguements and justifications.
This statement is comforting for man. God knows all our births. He is seeing us. He is a witness to all our actions. We are always in his sight. He’ll guide me. He’ll take care of me. Realization of this nourishes our growth. This should not merely be a verbal or intellectual statement, but a statement based on unambiguous Shraddha.
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अजोsपि सन्नव्ययात्मा भूतानामीश्वरोsपि सन् ।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ ६ ॥
Though I am unborn, of changeless nature, and Lord of all beings, Yet subjugating My Prakruti, I come into being by My own Maya.
(IV - 6)
The Lord is ‘birthless’. He comes down from that state and takes birth. He is ‘Indestructible’. He descends from that state and takes up a perishable body, grows and even dies in the body. In Samskrit, human birth is ‘janma’ and death is ‘mrithyu’. The birth of the Lord is ‘Prakatanam’ and death is ‘Antharddhaanam’. He is the Lord of all lives. He takes birth as a son to someone, as a brother to another. He binds Himself in the body and receives reprimands, lashes and even curses. We humans are bound by Prakriti. Attachments and desires bind us. He, on the other hand, volunteers to take a human body, with the Prakriti under His control. Yes. His body exhibits the normal ‘shareera dharma’. It has hunger, thirst like other bodies, but, within the body, He remains beyond all these and is Unbound, Free, Indestructible, Blissful. He is aware of this status of His. In this state, a powerful energy, potent enough to impact the whole world, emits from Him. This Energy becomes more and more poten with time. But, the people around Him rarely realize His real Nature. The Divinity and Infinite power of Shri Krishna was recognized by very few like Bheeshma, Vidura and Kunthi. The others took Him for a mortal like self and interacted with Him as they would with any other common folk. Arjuna, Yashoda and other Gopis stand as best example in this regard. In the eleventh chapter, Arjuna seeks His apologies for such a behaviour. He says, “I thought you were just a friend. I played with you, teased you. Never did I realize your true Nature. Oh Krishna! Please forgive me for all the inappropriate actions born out of my ignorance”.
The enormous energy expressed by an Avatara has potential sufficient to emancipate the whole humanity. The Gita, a conversation Shri Krishna had with Arjuna, is growing in significance day by day, even after 5,000 years. It remains a beacon light, a perennial source of inspiration to millions. The thoughts shared by Gautam Buddha with a few desciples 2,500 years ago, in a remote place, enlighten millions all over the world today. There are many being portrayed and acclaimed as Mahatma. Their names, pictures, and statues adore every nook and corner. This is the work of money power and political power. A mere hundred years after their death, these mortals will be nowhere, except probably on some stones and pieces of paper. Avataara Purusha, on the other hand, grows and encompasses wider regions with passing time.
The worship of Avataara by the Hindus is a unique feature. Religeous practices are centered around worship of Avataara. The exemplary character and conduct of the Avataara take deep roots in minds of men worshipping them. Sita, who lived in a period deep in the past guides millions Hindu women till date. If truth and other values have taken deep roots even in modern Hindu minds, faithful worship of Avataara is the sole reason.
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यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ७ ॥
परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ८ ॥
Oh Descendant of Bharatha! Whenever there is decline of Dharma, and rise of Adharma, I put forth Myself.
For the protection of the noble, for the destruction of the wicked, and for enthroning Dharma, I come into being in every age.
(IV – 7, 8)
This is a perfect time for Avataara. Avataara happens when virtue fades and vice dominates. What is the purpose of an Avataara? Eradication of vice and the vicious and protection of virtue and the virtuous.
‘I come in every Yuga’ says Shri Krishna. This statement tempts us to believe that Shri Krishna will come with His Chakra and save us when the vicious torment us the next time. Two points for our consideration.
1. Are we worth being protected and saved? He has promised to save the virtuous. Are we pure? Are we noble? According to Tulasi Ramayana, Vibhheshana was ‘Dharmaruchi’ in his previous birth. Not one treads the path of virtue, but one who is interested in Dharma. Not Dharma Nishta but Dharma Ruchi. He was interested in Dharma, but was loyally serving Ravana. He did not leave Ravana because Ravana was Adharmik. He left only on being abused and kicked out by Ravana. He joined Shri Rama as a helpless, exiled person and not with an intent to side with Dharma. He was totally loyal to Ravana. He used to say to Ravana, “You are my brother. I seek your welfare. Please send back Sita. Otherwise, you will be destroyed.” He never said, “You are on the path of adharma and I oppose it.” Many among us are like Vibheeshana. We take interest in discussion on Dharma, but, lack the determination to tread the path of Dharma. We lack courage to stand against adharma. God may not come to protect us.
2. Will Shri Krishna come again? Does He mean Shri Krishna in that form, when He says ‘I’ll come’? Probably, not. He means the one who has realized his Real, Divine Nature, his infinite potential. In fact, any one striving to vanquish adharma and establish Dharma is ‘Me’. Any one fighting darkness to establish light is ‘Me’. We commoners take birth on account of our accumulated vasana, to eradicate all vasanas. We are not free and the vasanas decide the body and other life conditions. Instead of getting rid of vasanas, we acquire more vasanas, as we get entrapped in the mire of desires and passions. One will be liberated from the pangs of life and death, if he could completely wipe out vasanas. Mukta or the liberated jeeva may choose to take birth out of compassion for the human beings. Vasana is for self, while compassion is for others. Vasana bases itself on Ahamkara or Ego, while compassion is Ahamkara-shoonya or egoless. If we could attain a level of complete absence of vasana, Ahamkara or Ego is also totally evaporated and in that state, our birth and life too would be Shri Krishna’s birth and life. Hence, to expect that Shri Krishna with a flute or Shri Rama with His Kodhanda will come again, is childish. Christianity bases itself on the belief that ‘Jesus will come again’. Shri Krishna will not come again. Shri Rama will not come again. Jesus will not come again. But, Avataara will happen, in every Yuga.
The time immediately before Shri Rama avataara occured on the planet, multitudes of Devas, Rshis and other noble souls took birth as vanaras. Similarly, just before the avataara of Shri Krishna, they descended on this earth as the Gopa-Gopis. This was to support the Avataara in His mission. Before the appearance of Shivaji, thousands of brave soldiers were ready due to the strenuous efforts of Shahaji Bhonsle and Swami Samartha Ramadas. While on the one hand, the strength of the vicious grows in geometrical proportion to cause an avatara, the number of the noble, pure hearted also has to grow to support the Avataara in His mission of Dharma Rakshan. Pure heart is the abode Dharma and wicked heart for adharma. Let us prepare our hearts to host Dharma. Avataara will happen.
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जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोsर्जुन ॥ ९ ॥
Oh Arjuna! He who thus knows, in true light, My Divine birth and action, is not born again upon leaving the body. He attains to Me.
(IV - 9)
There were a few who realized the Divine Self of the Avataara during His days on the earth. The Avataara adopted all the traits of the He has taken. When in human form, He appeared to live with all attachments and emotions common to man. Dasharatha, Kaushalya, Kaikeyi, Lakshmana, Vasishta and others staying so close to Shri Rama had not known His Avataara Bhava. That is why, Dasharatha refuses to send Shri Rama with Vishwamitra. He could only see a sixteen year old boy in Him. Even Parashurama did not recognize Him and wanted to test Him with his Vishnu Dhanush. Sugreeva also tested Him before agreeing to bond with Him. Guha, the boatman, Anjaneya, Vishwamitra and Shabari were the very few who knew His Avataara Bhava. Twenty years had passed after Shri Gautam Buddha left home. He was now Nirvana Buddha. Yet, when He visited Kapilavastu, His father said to Him, “Oh Siddhaartha, you come back. We are ready to forgive you. Cast off these funny clothes and return to the palace as my son, as a loving husband”. He could not see the revolutionary transformation that had happened within. He could only see his son. What a pity! Similarly mother Yashoda, Nanda, Devaki, Arjuna, Shishupala, Kamsa and all those who were so close to Shri Krishna never realized His Avataara Bhava. They could occassionally ‘see’ in a flash but Maya would cover them with ignorance and they would forget. Vidura, Bheeshma and Kunti were the very few who knew Him. This reflects the greatness of the Avataara that He could come down to such a normal level. More than that, this speaks of the greatness of those souls who could know the Divine hidden behind the form. Shri Krishna means exactly the same here, when He says, “One who knows My birth and My actions to be Divine is never born again. He is liberated form the cycle of birth and death”.
The others, those who did not realize the real Nature of Avataara, approached Him with various demands. But, those who had known Him, never demanded and only surrendered. They offered all their actions at His feet. They tried to do His task. Bheeshma never demanded. Vidura never demanded. Shri Krishna asked Kunti to demand and she said, “If at all you want to give give pain and difficulties, so that I always remember You”. If we refuse to realize the Divine Avataara Bhava of Shri Rama and Shri Krishna and approach Him with our petty demands, we’ll be like those pitiable ones who lived so close to Him and yet did not realize His True Nature.
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वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।
बहवो ज्ञानतपसा पूता मद्भावमागताः ॥ १० ॥
Freed from attachmet, fear and anger, absorbed in Me, taking refuge in Me, purified by the fire of Knowledge, many have attained My Being.
(IV - 10)
It is easier to subject the body to hardships and do Tapas or penance. Shri Krishna does not mean this kind of penance, when He says ‘Gyaana Tapas’. To stop considering transient and perishable worldly objects as ‘mine’ and ‘for me’ is Gyaana Tapas. Man is purified and sanctified by this effort. To assimilate worldly knowledge has become easier in modern times. There is no more need to memorize tables, formulae etc. (Infact, memorizing and practice is penance for the Buddhi.) One need not do the hard work. One should merely acquire the many types of instruments and for that one needs to have only money and he can become ‘learned’. But, there is no short cut to Gyaana. Penance and perseverance are inevitable. “Those purified by Gyaana Tapas, totally reliant on Me, reach Me”, says Shri Krishna. There are two hints given by Him in this verse. ‘Veetha Raaga Bhaya Krosha or Purification by getting rid of allurements and attachments’ and ‘Manmayaa Maamupaashrithaah or totally reliant on Me’.
Generally, man is attracted aand attached to house, wife, children, and the money earned and the objects accumulated by him. He considers these as ‘mine’ and spends his whole life revolving around these. Naturally, his life is flooded with Raaga (attachment), Bhaya (fear), and Krodha (anger). The effort to get rid of these is Gyaana Tapas.
Man tends to allign with and depend on person or organization, considered higher and more powerful than himself, viz. the king, the government, the rich and influential, employer, etc. ‘Manmayaa Maam Upaashritaah’ is one who is alligned with God. He relies on nothing else but God. Sadhu Purandharadas and his wife lived such a life in Vijayanagaram, ruled by Shri Krishna Deva Rayar. The king wanted to test if he was genuinly detached. He requested Purandharadas to give him an opportunity to offer Bhiksha. Purandharadas went to the Kingly palace to receive Bhiksha. The king mixed a few diamond stones with the rice offered as Bhiksha to the Sadhu. This continued for a week. The king and his minister walked past Sadhu Purandharadas’s hut on the seventh day. The Sadhu’s wife, Saraswathi Devi seated outside the hut, was removing stones mixed in rice. “What are you doing, Mother?” asked the king. “I am cleaning the Bhiksha rice. My husband is receiving stone mixed rice as Bhiksha, in the recent days. Not wanting to hurt the offerer, he receives the bhiksha without a murmur”, replied Saraswathi Devi. “You seem to be so gullible. These are no ordinary stones, but valuable diamind stones”, said the King. “Of course, these were diamond stones for us when we lived our lives relying on worldly wealth. No more. These are mere stones for us now, when we live reliant only on Panduranga.” She picked up all the stones, threw those into the garbage bin and went inside. Shri Samarttha Ramadas puts this attitude in these words. “Ami kaay konaachaa khaathorae! Toh Ram amhaalaa dethorae.” “We do not eat of others. Shri Ram offers and we eat.”
The one purified by Gnyaana Tapas and totally reliant on Me, reaches and merges in Me, says Shri Krishna.
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ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ११ ॥
In whatever way men worship Me, in the same way do I fulfill
their desires. It is My path, that men
tread, in all ways.
(IV - 11)
There
are sites in mountainous terrain where sound travels back as echo. That which is sent comes back. If dog’s bark is sent, what we get back is a
dog’s bark. If a Cuckoo ’s sweet Coo is
sent, the echo too is the sweet music of a cuckoo. The hills return what has been sent to those. The hills multiply what we have sent and
return those to us. They can not echo
and send back what has not been sent to them.
What Shri Krishna says is the same.
If we offer flowers, flowers return to us. If we throw stones, stones are thrown back at
us. If we radiate blessful thoughts,
blessings return and if we emit curses, definitely curses and nothing else but
curses return to us.
If we are unhappy in
life, it means that the waves of unhappiness we built around us are reverting
back to us. Some complain that no one
shows love and affection to them. It
means that they have radiated waves of hatred or indifference from within, all
these days and those are dutifully returning to their source. How could the waves of love and affection,
never sent, return? You give and take
what has been given by you, may be multiplied so many times by His grace. There is no injustice in this world. Love, affection and care do not spring from
outside. We create these, send these out
and reap those when they revert back.
There is a tradition in
the temples. The devotee must not leave
the temple immediately after worship and must sit silently in the temple for a
while. We sent our prayers to the
Divine. Our prayers will return to
us. Hence, we have to sit in silent
meditation to allow time for our prayers to return along with His grace. We must not run around the temple and return
hurriedly as we would in a business complex.
In modern times, people spend leisurely hours in shopping malls and rush
through the temple as though they were walking over fire.
‘In whatever way, men
worship, I bless them in the same way.
Any path that men tread is My path’...
There have been many, who have worshipped Him as a Mother, Father,
Beloved, Friend, King, and so many other forms and they have been blessed by
His grace in the same form. I had been
to a temple in Uttara Pradesh long back.
It was a temple dedicated to Shri Rama on His throne. Shri Rama is seated on the throne with Sita
Devi. To my surprise, one half of the
Garbha-Gruha was closed by a screen. I
asked the priest the reason and this was his reply. “There lived a Sadhu in this town about a
hundred years back. He worshipped The
Lord as his son. The priest would close
one half of the Sannidhi whenever he visited, as there was a practice of
daughter-in-law not coming face to face with her father-in-law. One day, the priest did not notice his coming
and did not pull the screen. Sita
herself rose from the throne, pulled the screen and closed one half. The Sadhu was very much anguished. 'She is daughter of King Janaka and the queen
of Ayodhya and I made her stand up and work'.
He did not enter the temple from that day as a penance and the screen
remains closed for ever”.
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काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ १२ ॥
Longing for success in action, in this world, men worship
the Gods. Because success, resulting
from actions is quickly attained in the human world.
(IV - 12)
That, actions fetch us worldly materials and comforts is obvious to us and we also
desire these. Hence, all those who step
into efforts, all those who strive, only for fruit, naturally, worship various
Gods. As the fruits desired are worldly
objects and gainable, they are seemingly successful in their efforts. That which is ‘got’ is different from the
‘getter’ and are lost too, with time. Worship
of Devas may fetch us these transient, worldly objects, positions, benefits and
comforts. Attaining a few worldly
positions is one thing and attaining Paramaatman is entirely different and
worship of Devatas can not make that possible.
Evn rituals like Homa, Yagya, Tapas, will not fetch us The
Paramaatman. Entry into Devaloka
(swarga), even the position of Indra, is not permanent. There are many Aatmans in the astral sky, who
wish to do good to human. (There are
also the ‘dushta devata’ the aatmans wanting to harm.) Rituals may please these and desired fruits
may be bestowed upon the doer. Shri
Krishna suggests that such men are weak as they desire transient and perishable
things and not the eternal Me. The next
verse gives us the reason for variation in attitudes.
-\-
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ १३ ॥
The fourfold Varna, was created by Me, based on
differentiation of Guna and Karma.
Though I am the author thereof, know Me to be the non-doer, and
Changeless.
(IV - 13)
Varna
literally means colour. There are four
basic colours or shades in human society.
Just as thousands of colours emanate from three basic colours, thousands
of ‘swabhava’ have evolved from the various combinations of theses four basic
varnas. Broadly, these are four basic
shades or variants in human society.
Even birds, animals, and plants can be classified under these four
heads. ‘I created these four varnas’
says Shri Krishna. These varnas are part
of creation.
Hindu
Dharma is also known as ‘Varnashrama Dharma’.
‘Varna’ are the types in society and ‘Ashrama’ are the stages in a man’s
life. The is a unique ideology given by
the Hindus. Caste classification of the
society is a product of this idea. The
division of a human life into four stages, Brahmacharyam, Grihastha,
Vaanaprastham and Sannyaasam, is also a result of this ideology. Though these systems are prevalent only in
Hindu society, these are true and applicable to human society anywhere. Today, almost all the critics of Hindu
philosophy, take this idea as a whip to beat the Hindu society with. When they read in The Gita that this was
created by The Lord Himself, they get more furious. Many social reformers and social activists consider
this idea to be the sole cause for every ill in Hindu society and invest their
whole enegy, time and money in their ‘life mission’ of destruction of
Varnashrama Dharma. Ignorance,
half-baked information or vested interest may be the reason. Let us study this verse in more details.
Brahmana,
Kshatriya, Vaishya and Shudra make ‘Chaaturvarnam’. ‘I created these’ says Shri Krishna. ‘I created these on the basis of Guna and
Karma (attributes and action). Those who
are convinced that all the ills in Hindu society is due to the varna-caste
system and that the system should be demolished, get embarrassed by this
statement of Shri Krishna. They may read
and discuss the Gita but, avoid this part.
They are unable to understand this statement, as anger, hate and
prejudice have filled up their mind. On
the other hand, those who have a vested interest in the continuation of this
system and all the advantages enjoyed by them on account of this system,
especially the Brahmins, are enthused by this statement. Though unfit to be called Brahmins on the
basis of Guna or Karma, they assume they are superior on account of birth in a
Brahmin family. They feel that Shri
Krishna has authorized their ‘superior’ status.
Shri Krishna is not bothered about these men and their opinions. He is just speaking a plain truth.
Varna
is not a caste. Yes. Caste system has been developed on the basis
of Varna ideology. Many defects and distortions have crept into this system in two millennium long history. What will be state of a hundred years old
mansion, unattended since last few years?
Similar is the state of Hindu society.
It had been under continuous plunderous aggression since last thousand
five hundred years, first by the Islamists and then by Europeans. Protection of self, womenfolk and religion remained
the supreme priority. Analysis,
introspection and transformation at social level was almost absent. Slowly, selfishness crept into the psyche of
the vast majority. This should be the
prime reason for the many ills in the society.
Now, that we are independent as a society, this process has started.
There
is description of the Virata Purusha in the Purusha Sukta. The Brahmin is said to be born out of the
head of the Virata Purusha and the Kshatriya from the arms, the Vaishya from
the stomach and Shudra from the feet.
Which is superior organ and which is inferior in a human body? In terms of physical position, the head may
be at a higher level, but neither is it superior nor are the feet
inferior. All the four together make
wholeness. In the absence of one, the
society is incomplete. Classes or types
do not mean adding tags of superior and inferior. There is the rose, there is the jasmine and
there is also the cactus in Nature. If
Humans hold the rose superior and the cactus inferior, Nature is not at
fault. She has created all and all are
equal to Her. The flowers have different
characteristics, no doubt about that.
Wisdom is in apt utilization based on their unique characteristic. To hold one as superior and reject the other
as inferior is foolish. Human society
was at this the whole of last century and is now raising the slogan of
‘Bio-diversity’, ‘conservation’, and ‘eco-balance’. Huge budgets are allotted for this.
Shri Krishna is very
forthright. Guna and Karma are the basis
for varna. Decorating the body with some
outward symbols and dress and performing a few rituals will not make one
Brahmin. Similarly, sporting a big mustache and holding a sword and riding a horse on special occassions like marriage
does not make one a Kshatriya. Yes. Symbols are essential, but not all. The Karma, according to Shri Krishna are the
actions expressing themselves, the actions reflecting the attributes within.
Does birth decide
varna? Or, Does the caste decide
varna? It is a complex question with no
direct answer. The answer may be in the
affirmative. It is truth in most
cases. The birth has a great impact on
the attributes and actions. The
attributes, actions and the vasanas in previous births decide a man’s
birth. The answer may be a ‘No’, because
there are exceptions who display the attributes and actions of a varna
different from the one they are born into.
Vishwamitra, Drona, Gautama Buddha, etc. are glorious examples.
We are solely
responsible for the defects and rot we find in the varna-caste structure. Varna is a truth. The distortions have crept in due to our
ignorance or selfish motives. How could
a basic truth be responsible for a wrongful or distorted application by
us? Atomic energy is a truth. If the energy was used to make a bomb and
destroy a whole city, how could the atomic science be accused of causing this
devastation?
‘Kapoti’ is a name
assigned to the Brahman. ‘Kapot’ is a
dove. Just as a dove would pick grains
from the fields and sustain itself, there have been Brahmans sustaining on the
grains lying scattered in the field, post-harvest and markets, post
business. There was a Rshi by name
Kanaada, who lived this way. The local
king was upset at the abject ‘poverty’ of a great soul. He went to Kanaada Rshi’s ashram with loads
of grains and pulses. “There was no need
to come in person. I would have left
this country, even if you had just sent a note”. So saying, Rshi Kanaada started to pack up
the palm leaf texts and the few possessions.
Stunned, the king apologized and said, “You have misunderstood me. You are great soul. A maharshi.
It is a shame for me and my people that you need to pick the scattered
grains from the fields. I beg upon you
to kindly accept this stock of grains”.
“Oh King! Who will protect all
these? I am in search of something
else. I just pick up a few grains
needed, when I find some leisure time.
You please take this back and never come again with such a
proposal. If you wish to, please send me
a word in advance and I will leave this country of yours. These particles of grains are available
everywhere. I’ll pick my need
elsewhere”, replied Kanaada Rshi. He is
an example of the Brahmana varna. The
other three varnas are also such basic traits.
(These traits are discussed in the 42nd, 43rd and
44th verses of the eighteenth chapter.)
It is very rare to find
a man totally in a single varna. Men are
combinations of varnas, with one varna more dominant.
The second line of this
verse should not get buried in the storm created by the first. ‘Although I am the creator, I am beyond and
am aloof from the action’ says Shri Krishna in the secnd line. He elaborates this in the next verse.
-\-
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मां योsभिजानाति कर्मभिर्न स बध्यते ॥ १४ ॥
Actions do not taint Me, nor have I any thirst for result of
action. He who knows Me thus, is not
fettered by actions.
(IV - 14)
In
a green coconut, the fruit is strongly attached to the shell. Any effort separate the fruit from the shell
is futile. In a mature coconut, the
fruit is completely separated from the shell.
Attachment should vanish with maturity.
I am in continuous activity, yet detached. I am detached to the fruits of
actions also. Hence, the actions do not bind Me. The one who realizes this factually is also
not bound by actions.
-\-
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः ।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं कृतम् ॥ १५ ॥
Knowing thus, the ancient seekers of Liberation,
also performed actions. Therefore, do
Thou perform action, as did the ancients in olden times.
(IV - 15)
Mumukshu is the one
seeking Moksha. He has a thirst to
become one with the Paramaatman.
Mumukshus involved themselves in Karma, says Shri Krishna. By this, He is reminding Arjuna that he too
is a Mumukshu. Arjuna, who was eager to
wage war and seek revenge, even till the day before, is called a Mumukshu by
Shri Krishna. And, that is true. This samvada was happening only because he
was a Mumukshu.
Shri Krishna had said in
the last shloka that He was in the midst of action, yet detached. Now, He is saying, Mumukshus lived a life of
KarmaYog. (Here again, as is His usual
trait, Shri Krishna is declaring that He is not the originator of the idea of
KarmaYog and it was prevalent since ancient days).
Normally, man works for fruit and
result. He will stop working if the
expectation of fruit vanishes. There are
two types of men found in the society.
The grihastha chasing fruits and caught in the mesh of mire of work,
continuous and hectic work; the sanyasi
who has renounced the desire for any fruit and action too. According to an estimate, there are eight
million sanyasis in our country. If all
those would turn into Karmayogis?... Oh,
That could result in a spiritual revolution.
I remember a conversation I had with a sanyasi.
He was the head of a great
Matt. I once had a chance to travel with
him for a programme. “Swamiji, I come
across students with so many questions.
Similar are the youth in the villages.
I am not a student of religious texts and hence do know the
answers. The parents and teachers also
are ignorant. The sanyaasins like you
have great respect and reception everywhere.
You travel for programmes. Why
can’t you also travel only to meet the students and youth? Meeting them should become a part of your
daily routine. I humbly feel that this
would be good for them”, said I. He smiled
at me. I sensed sarcasm in that
smile. His reply confirmed this. “I need not go out to meet the students. We run a school with more than 3,000
students. There is a hostel in the Matt
with more than 800 students. And, I do
not have time to meet these children.
The time is tight for routine chores.
The administration of the temple and Matt, the kitchen for daily
annadanam and Prasadam, managing the school and hostel, and then there is the
Goshala and the elephants, and I have to do the nitya pooja,.. Oh! I might be doing the work of ten sanyasis. There is no new sanyasi. The last twenty years have seen thousands of
students passing out from our school and hostel.
There has not been a single student approaching me with a desire to
become a sanyasi. Sometimes I wonder,
why at all are we doing all these. But,
I keep on doing”. This was the gist of
his reply.
Shri Krishna says, ‘the Mumukshus
lived a life full of Karma’. Swami
Vivekananda said ‘work, work, work’ and established a mission for this. Did they mean such ‘work’?
-\-
किं कर्म किमकर्मेति कवयोsप्यत्र मोहिताः ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेsशुभात् ॥ १६ ॥
कर्मणो ह्यपि बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः ॥ १७ ॥
Even sages are bewildered, as to what is action and what is
inaction. I shall therefore tell you
what action is, by knowing which you will be freed from evil.
For verily, the true nature of action
enjoined by the shastras should be known;
as also of forbidden action and of inaction. The nature of Karma is impenetrable.
(IV – 16, 17)
Even
the learned are confused in this regard, says Shri Krishna. Shri Krishna’s words seem mysterious. We feel, even the unlearned knows his
actions. Here He says, even the learned
is confused in knowing his actions. But,
His words are true. Most of our actions,
almost all, are not actions but only reactions.
Actions are the natural expressions of one’s Guna. Reactions are actions stimulated by the
external factors. One of my friends had
pasted a sticker on his car. It had a
wrong, rather immoral connotation and I pointed out to him. He immediately got out to remove the
sticker. I stopped him. He was puzzled and said, “You said it conveys
a wrong sense. I want to remove. Why do you stop now?” “OK.
Remove it but think before removing.
You did not think when you brought and pasted it. You must have pasted it, because some one
suggested, or because you saw it pasted on the car of a powerful person or
thought this was the trend. Now, you are
not removing this after thinking and concluding that it ought to be removed,
but because I suggested”. This is our
usual way. We do not think and act upon
conviction that it has to be done. Our
purchases, our thoughts, our decisions, our pursuits, our pleasures and pains
are all reactionary.
Bhagini Nivedita was the disciple of Swami Vivekananda. She was
collecting fund for an educational project for destitute girls. Once, she approached a rich man for the
purpose. He was notorious for being a
miser and harsh on fund-seekers. Nivedita
explained the project to him and sought donation of a substantially large
amount. He became furious. “You gate crashed into my house and dare to
demand so huge an amount?” So saying, he
gave Nivedita a slap on her cheeks. The
others accompanying Nivedita were stunned.
But Nivedita was calm and said, “You have given me what you wanted
to. Now, also give the poor girls their
due”.
Secularism, Democracy,
Communism, Socialism, Capitalism and all the ‘isms’ being talked about in the
world today are all reactions. Every one
of these thoughts have sprung up against another thought. None of these has the potential to remain
alive even for a century. If there is
any thought process unaffected and unforced by the prevailing social environment,
thought process evolved and revealed after silent, deep meditation in the
calmness of aranya, it is the Veda. That
is why, Veda – Upanishad have survived passage of at least three millenniums and
are relevant even today. There were
times when the Veda appeared to be lost, but eternal truth that it is, it
reappeared through the Rshis in their Ashrams in the peaceful Aranya.
Even patriotism is out
of reaction. Many jumped into the
freedom struggle only after being personally insulted by the English. (Of course, there were exceptions like
Netaji, Tilak, Savarkar, Bharathiyar Bhagat Singh etc.). Patriotism was always kindled as an
‘anti-British’ sentiment. Hence, after
1947, with the British gone, patriotism is as though on vacation. Even today, patriotism bursts out more as an
anti-Pakistan or anti-Chin sentiment, than as love and pride of Bharat. Watching cricket match against Pakistan and
praying for victory is deemed patriotic act.
The whole media, both print and electronic, was generating furious
patriotic fervour for a few days in November 2008, when Pakistani terrorists
laid siege of Mumbai. As it was only reactionary, it evaporated immediately after the siege was over.
Similar is the situation
in Social work. ‘Service attitude’
erupts like a volcano during natural calamities like tsunami, flood, cyclone,
earthquake, etc. and dies down with the same velocity. Love for the society can not be generated by
pointing at christian attempts to proselytize our people.
Karma is a natural
expression and reaction is prompted by external factors. Karma is independent and reaction is bondage.
Akarma is inaction. Is lying down on an easy chair, without slightest
movement, inaction? We may agree. The mind, inside the inactive physique, may
be hectically active. Many impossible
actions are executed in the mind. The
desires rising within, are actions too.
The many actions we otherwise dare not to do, we may perform in our
day-dreams. Akarma is a state when the
mind is calm, when all traces of desires have been wiped out from the mind,
when every kind of waves in the mind subsides.
The Karta or the doer
vanishes in the state of Akarma. The
explicit actions, in the absence of the doer, are Karma. There is no reaction in that state when the
consciousness, ‘I am the doer’ is absent.
Akarmam is not outward
inaction. It is an inward state,
inaction within. All our actions are not
Karma. Most of these are Pratikarma or
reaction. Inaction within and hectic
action outwards, is the state suggested by Shri Krishna. The truth about Karma and akarma is subtle
and secretive. That is hence, even the
scholars are confused in this, says Shri Krishna. We can be liberated from all bondages, if we
can realize the truth of karma and akarma.
Vikarma are the forbidden
actions, actions condemned as wrong and bad.
It is equally complex and difficult to grasp. The law of the land bans a few actions. The actions those were right a few years back
may become wrong under a new law. These
are easier to grasp. (Even this may not
be easy, if one looks at the various interpretations of the same law by the
courts). In the eyes of dharma, asatya
(telling a lie), himsa (inflicting violence), etc are wrong acts. Which is a truth and which is a lie? What is ahimsa and what is himsa? This may not be so easy to grasp as it
appears. A cow escapes from a butcher’s
shop and runs into a bush. The butcher,
with is knife, appears in a while looking for the cow. He sees a Brahmin seated there. He asks the Brahmin, “Did you see a cow
running this way? Which way did it
go?” The Brahmin had seen the cow running
into the farmland in front. Satya or
truthfulness is his dharma. What should
he do? Should he tell the truth and help
the butcher catch it? Or, should he tell
a lie and save the cow? If he tells the
truth, he would have gone against his dharma of Ahimsa. He would be responsible for the violence on
the cow. If he tells lie, he would have
gone against his dharma of satya.
Vegetarianism is
preached to avoid violence against lives.
Do the plants not have life? The
Jains are for avoiding roots like potato, onions, garlic, etc. as they feel the
plants have to be uprooted to take the root and it is violence against a
life. Jains feel boiling of water is
wrong, as it leads to killing of thousands of microbes. For the the Jain sadhus, walking in the shadow
is forbidden, as the insects crawl in the shadows. The stricture that ‘Violence is bad’ which
looked so simple and self explanatory, is infact complex and difficult to
grasp. That is what Shri Krishna said
here. ‘Karma, Akarma and Vikarma are
complex, deep and secretive and have to be understood rightly’.
-\-
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः ।
स बुद्धिमान्मनुष्येषु स युक्तः कृत्स्नकर्मकृत् ॥ १८ ॥
He who sees inaction in action, and action in inaction, he
is intelligent among men, he is a Yogi and a doer of all action.
(IV - 18)
He
is wise and he is Yogi, who sees inaction in action and action in
inaction. How is this possible? I wish to share with you the scene I found in
South Africa. (This may be the scene in
any developed, western country). None
seemed to enjoy his work. Mothers do not
love and enjoy cooking. Student did not
seem to be enjoying his studies. The
employed did not seem to enjoy his job.
The working days were reduced to five in a week. The women refuse to cook on Saturdays and Sundays, (the week ends). People rush to
various spots and centers in search of happiness. The roads are more full of vehicles on
holidays and week ends than on week days.
People in their thousands travel to restaurants, casinos, theme parks,
jungle safaris, and other ‘entertainment’ sites. They spend a lot in these spots and return exhausted
and unhappy after the hectic run in search of happiness. The exhaustion spills over to the next day
and is called ‘ Monday syndrome’. They
plan a new venture for the next week end and are in excited expectation on the Friday itself. “Can’t you remain at home
and enjoy a peaceful week end?” I asked a friend. “What do we do staying at home?” he
retorted. “You can just do nothing and relax”,
said I. “Impossible. It will be boring. How can anyone remain without doing
anything?”
We should enjoy the
work. Work does not become a burden, if
done joyfully. Work, detached from the
fruit or result, is enjoyable. If done
with mind full of love, any work is joyous.
In that state, even the busiest work schedule is not burdensome and
tiring. We can experience ‘inaction’ in
that state. Once, sage Durvasa came to
meet Shri Krishna. Rukmini Devi honoured
him with a grand feast. Then, both of
them walked to the Yamuna to meet Shri Krishna.
Shri Krishna, surrounded by the Gopis, was on the other side of a
flooded Yamuna. Durvasa prayed to the
Yamuna, “Oh Yamuna! If my fasting today
is truthful, please give way”, and the Yamuna gave way. Rukmini was surprised. ‘Not even a few minutes have passed since he
ate a sumptuous meal at my place and he claims to be on fast and the Yamuna
agrees’. They met Shri Krishna and
talked with Him and returned. Now,
Durvasa said to Yamuna, “If Shri Krishna’s Brahmacharyam is a truth, Oh Yamuna!
please give way”. The Yamuna gave way
again.
Ashtavakra Gita has a
shlokam expressing this idea.
“निवृत्तिरपि मूढस्य प्रवृत्तिरुपजायते.
प्रवृत्तिरपि धीरस्य निवृत्ति फलभगिनि”.
The inaction of an ignorant
becomes an action, while even the action of a Knower becomes inaction. The ignorant gets trapped again and again
into the web of action, even while he avoids action, while the Knower, totally
engrossed in action is ever detached from action.
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यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः ।
ज्ञाणाग्निदग्धकर्माणं तमाहुः पण्दितं बुधाः ॥ १९ ॥
Whose undertakings are all devoid of plan and desire for
results, and whose actions are burnt by the fire of knowledge, him, the sages
call wise.
(IV - 19)
If
we ponder over an object, bring it on the memory screen again and again,
sankalpa is born. The idea, that ‘this
is good and useful’ is sankalpa. The
reverse idea (This may not be useful.
This may not be pleasurable.) is vikalpa. Sankalpa and vikalpa appear in the buddhi alternatively
and when vikalpa disappears and only sankalpa remains, desire for the object is
born. ‘I want this. I should possess this’. Sankalpa, the cause for desire and desire,
the effect of sankalpa, both are absent in a Karma Yogi.
Sankalpa and Desire
stimulate us to action. These can be
taken as the seeds for actions. The
actions growing out of these bind us. The
actions in the absence of sankalpa and desires are akarma. Ignorance is the cause of sankalpa and
desire. Karma or actions have beginning
and end. The Aatman is beyond beginng or
end. Karma is related to the shareera
(body) and this samsara (the world), which are again limited by ‘beginning and
end’. Aatman is beyond all these. To realize this is Gyaana. The sankalpa and desire are burnt and actions
get purified in the fire of Gyaana. The
one whose actions are pure is called ‘pandita’ by the wise. The leaves of Lotus remains in water, yet
does not allow water to stick and is detached from water. The Pandita too, though born as man, remains
surrounded by actions and yet does not attach and is not bound by Karma.
In my school days, the
Tamil teacher was called a Tamil Pandit.
He was a Post-graduate in Tamil.
The learned in every language was called
a Pandit. The literature in our
languages was all God-centered and leads us to God. Hence, the proficient in languages was called Pandit. Mere study of language as an academic course
in a college does not make one a Pandit.
Now-a-days even that is diminishing.
“Language is no good as a ‘job-provider’ compared to engineering and
computer. So, why study that?” This is the unfortunate trend. After all, filling up the tummy is the
greatest ambition in life.
In northern parts of
Bharat, the cooks are all Brahmins. They
are Brahmins, only by birth and never learnt the Veda and yet, are called
Pandit. Here, Shri Krishna has used the
term Pandit. Who is a Pandit? Shri Aadi Shankaraachaarya defines Pandit as
one who has ‘Panda’ or ‘Aatma vishaya Buddhi’ or the Buddhi turned towards Aatma. This term has been used in the
Gita at three other occasions. In the
11th verse of chapter II, He says, “A Pandit does not grieve for the
departed”. In the 18th verse
of chapter V, “A Pandit is one for whom a well-learned Brahmin, a dog, a cow,
an elephant and an ignorant are all equal and same”. In the same chapter, verse 5th, “A
Pandit is one who views Sanyaasa Yog and Karma Yog equally”. The essence in all these verses is the
same. All are same and equal, only to
the one who is turned towards Aatma and goes beyond the superficial.
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त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः ।
कर्मण्यभिप्रवृत्तोsपि नैव किञ्चित्करोति सः ॥ २० ॥
Forsaking the clinging to fruits of action, ever satisfied,
depending on nothing, though engaged in action, he does not do anything.
(IV - 20)
‘Karmani
abhipravrittopi’ is an interesting term.
It means, ‘despite continuous, hectic activity, round the clock, day
after day’. ‘Although he is
continuously involved in activity, he does not do any thing at all’, says Shri
Krishna. There are three basic condition
mentioned for this. “No attachment with
the action or its fruit; ever full and
contented; not reliant on anything”.
I have seen a few Sangh Pracharaks and Ramakrishna Matha swamijis who
are like this. I remember the a write-up
on Swami Trigunateetananda of Shri Ramakrishna Matham.
He was in-charge of a Bengali
magazine named ‘Udbodhan’. He had to collect the articles, compose,
print and those, bundle the magazines to be posted to various centers, and
carry the bundles to post. He was a
single man army. In the midst all these works,
he had to look to the needs of Shrada Devi.
Later on he was sent to the USA and was the president of Ramakrishna
Matham at San Francisco. He was ever
smiling and in joyous mood in spite of hectic activity. I have myself met a few similar
swamijis. Swami Kamalatmananda in
Chennai is one of them.
To remain calm in spite of a busy
schedule is a vital aspect. We hear more
noise than the work all around us. One
does petty, insignificant work and creates so much noise to notify the work to
the whole world. In a meeting of any
social, political organization, there is so much ruckus, that most part of the
day’s agenda goes unattended. Most time
is gone in noise, arguments, counter arguements, chaos and confusion. Some one will come up with a ‘brilliant idea’
unconnected to the agenda and there will be again shouts for and against that. An onlooker would be tempted to feel that the
world’s most important work is going on here.
An enormous work should be on, with
utmost devotion and consistency. It
should go on with perfect calm and joy.
In the art world too, it is the
Karma Yogi, who has made most significant contribution. The paintings and sculptures in Ajanta and
Ellora caves make us wonder. We do not know the creator of these and the period of their creation. At least a couple of generations of great,
dedicated artists, must have been buried in these caves, while creating these magnificent art works. They must have
been ‘lost’ for the outer world and the world, in turn, for them. Art must have filled their mind and every
cell of their bodies. No attachment, no
expectations, no complaints. Away from
the glamorous world of appreciations, gifts, fame and positions, those men must
have engrossed themselves silently and joyously in this work, even unaware
that, ‘I am creating’. Such Divine
creations are possible only then.
There was a musician by name Tansen,
in the court Mughal ruler, Akbar. Akbar
used to be enchanted by his music. Not a
day passed without appreciation and precious gifts to Tansen. One day, enjoying the captivating music,
Akbar said, “Oh Tansen! You sing so well.
Your music is simply charming. There
can possibly be none else who can be so well”.
“No. There must be many and I
know at least one, who is far more excellent than me”, replied Tansen. Akbar was excited. “Who is that?
Can you arrange to bring him here, to my court. I want to enjoy his music”. “He is my teacher, Haridas. But, he will not come here and sing before
you”, said Tansen. “Why won’t he? I’ll shower diamonds and rubies and all
precious gifts on him”. Tansen smiled at
Akbar’s ignorance and said, “These are mere stones to him. He does not care for these stones”. “Then, I will send my General and threaten
him to agree to come”, said Akbar. The
‘all powerful emperor’ was probably disturbed by his helplessness at the
defiance by a commoner. “These threats
will never work on him. He will not be
afraid of your general and his sword. He
will prefer to die, rather than bow down”.
“Then, what should I do? I need
to listen to his music”. This was the
voice of an arrogant king wanting to possess everything best, wanting to exercise
control over every one. “If you wish to
listen to him, you will have to go to his place, not as a king, but as a common
man”. “Yes. I am ready.
Let us go tomorrow”. Akbar and
Tansen, dressed as commoners, left for the abode of Haridas. They crossed the city limit to enter into the
fields. They walked through the villages
to reach a temple at the foot of a hill.
There in the Sannidhi, was one singing.
He was as though, lost in his singing.
His music was mesmerizing. Akbar
too, lost the awareness of the surroundings and was deeply drowned in the
Divine music. Hours went by. He was experiencing a inexplicable bliss and
was speechless. They did not talk while
they returned. After quite a while,
Akbar said, “Oh! What an enthralling
music. His was not mere music. It was Divine. It took me to some higher plane. You say you are his student, but I feel, your
music is nowhere near his”. “I sing for
you and your applause and gifts, while he sings for God”, replied Tansen. How could he give such a Divine music? He was even unaware that ‘I am singing’. Music was just flowing out from him. He was engrossed in Divine thoughts. He was totally contented. ‘No attachments, no desires, no expectations
and no complaints. He was not reliant on
appreciation of listeners or King’s gifts.
(Look at this episode in the light of modern thought in the name of
child psychology, which suggests appreciation of the child’s talent, mostly
exaggerated. The child grows with a
bloated image of self).
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