\
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ २१ ॥
Without hope, the body and mind controlled and all possessions relinquished, he does not suffer any evil consequences, by doing mere bodily action.
(IV - 21)
Niraashee: One who has no hopes and expectations. Expectations lead to disappointments and depressions. The mind is bound by these. The mind without these is liberated.
Yatha Chittaatmaa: The one who has restrained the mind. Unrestrained mind loafs around and sways self with it. It is binding. A controlled mind is peaceful and liberating.
Tyakta Sarva Parigrahah: The one who does not gather things and stamp those as ‘mine’. An average house today is nothing but, a go-down of all sorts of things, gathered so arduously. Sofas, decorative tables, glass shelves with huge collections inside in the front room; huge collection of clothing in the bedroom; so many types gadgets, utensils in varying shapes; many types of creams, lotions, oils and soaps in the bathroom; the collection will be much higher than the requirement of the number of persons in the house. ‘Anything that hits the market has to be in my house. My social status rises with this. If a fancy item comes to my house, even before it reaches the local market, then still higher is my status.’ There is a bit of intoxication in this attitude. One released from this attitude is ‘Tyakta Sarva Parigrahah’.
He does not do and is beyond action even if he seems to be doing. He is not bound by actions.
-ॐ-
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः ।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ २२ ॥
Content with what comes to him without effort, unaffected by the pairs of opposites, free from envy, even-minded in success and failure, though in action, he is not bound.
(IV - 22)
‘Yadrucchaa Laabha Santushtah’: One who is happy to take anything that comes by, without seeking or chasing. Anything that comes is beneficial. Anything that does not come is also beneficial. One can taste perfect bliss if one attains this attitude.
Dwandwaateetah: Dwandwah means the pairs of opposites. He is beyond these pairs. Pains and pleasures, birth and death, honour and dishonour, gain and loss, and other such pairs of opposites are inevitable in life. Like the twin brothers, these are inseparable. One never comes alone. If one appears, the other must inevitably arrive. The Dwandwaateeta is beyond these pairs of opposites and is unaffected.
Vimatsara: He has no envy.
‘Samah Siddhaavasiddhou’: He is unaffected by success or failure.
He does not do and is beyond action even if he seems to be doing. He is not bound by actions.
Let us recollect in brief the elaborations He did on Karma Yogee, in the last four verses.
· The Karma Yogee sees inaction in action and action in inaction.
· His actions have been purified the fire of knowledge and are without sankalpa and desire.
· He has no attachment with actions or their fruits.
· He is continuously and intensely involved in actions.
· He is ever contented and full.
· He is not dependent on anything.
· He has no desires or expectations.
· He has perfect reign over body and mind.
· He does not collect or gather worldly materials and comfort ‘ gadgets’.
· His body is in work, not he.
· He is happy to take anything that reaches him and does not seek anything.
· He is rid of twin-opposites.
· He has no envy.
· He is unaffected by success or failure.
-ॐ-
गतसङ्गस्य् मुक्तस्य ज्ञानावस्थितचेतसः ।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते ॥ २३ ॥
Devoid of attachment, liberated, with mind centered in knowledge, performing work for Ygnya alone, his whole Karma dissolves away.
(IV - 23)
“Get rid of ‘me and mine’ feeling”. If an idea is to be pointed as the essence of Gita, then it will be this. ‘Mine’ can not be eliminated so ling as ‘Me’ remains. ‘Aham’ or I remains, hence ‘mama’ or mine remains alive. If the lamp in a room is ‘Aham’, the light falling on the walls and other things in the room is ‘mama’. Light is there so long and only because the lamp is there. If you remove the wall, light will fall on something else. ‘Mama’ alone can not be eliminated. If the attachment is removed from one thing, it develops on another. The Aham glowing inside has to be totally extinguished and ‘mama’ will be automatically eliminated.
Mukta or the Liberated is one devoid of attachment. Attachment is a bondage. Attachments with the senses and sensual objects is bondage for the body. Emotions are bondage for the mind, Ahankaara is bondage for the Buddhi. Mukta is free from all these bondage. Wiping off aham and mama is Liberation.
The words used in this verse are different. But, the essence is the same. The discerning faculty of Buddhi or Viveka, which can identify and know the real and unreal, is alive and vibrant, if the mind is anchored on Gyaana. Attachment drops off with Gyaana.
Shri Krishna discusses in detail the concept of Yagya in the next ten verses.
-ॐ-
ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४ ॥
The process is Brahman, the clarified butter (Ghee) is Brahman, offered by Brahman, in the fire of Brahman; By seeing Brahman in action, he reaches Brahman alone.
(IV - 24)
Yagya is a ritual described in the Vedas. There is a fire (Agni) in it. There is God invoked in the fire. There are offerings, like ghee, cooked rice, etc. (Havis) offered to the God through the fire. There are instruments used to make the offerings. Aahuti is the final of the Yagya. In that all the offerings into the fire lose their uniqueness and become fire. There is the Karthaa, or the performer of the Yagya. All these are Brahma, says Shri Krishna. The act of offering, Arppanam is also Brahmam. The result gotten on performing Yagya with deep dedication on Brahmam is also Brahmam. Aatma (in operation in a single body) and Brahmam are the same, according to Vedanta.
There is a beautiful couplet in Thirumandiram of ThiruMoolar. “The ignorant says Love and Shiva are different. They do not know that Love is Shiva. When they realize the Oneness, they are quietened and peaceful”.
Not only the formal Vedik ritual, any act in our day-to-day life could become Yagya and the one who performs his tasks with this attitude is not bound by actions, Shri Krishna had said in the last shlokam. One can not realize that everything is Brahmam, so long the ‘Me’ in him stands apart. The deep rooted feeling of ‘Me and mine’ is the cause for lives and objects in the world appearing as ‘many’. Repeated recital of the Mantra, ‘Sarvam Khalvidam Brahmam’ does not ensure realization that ‘All is one’. Other practices can not achieve this either. It is possible on elimination of ‘Me’.
This verse of Gita is recited by many before taking food. It is apt. The act of taking food should also become a Yagya. The Brahmam in the form of food, got through the grace of the Omnipresent Brahmam is partaken by the Brahmam. The act of eating is also Brahmam. The fruit gained in the form of nutrition and life is also Brahmam. It is very easy to recite this shlokam. The natural instincts of hunger and effort to satiate it, are to be refined into a Yagya. That is the purpose of recital. It is not so easy. So long we continue to eat merely for taste, so long we retain our ‘likes and dislikes’ and seek some and reject other foods, so long the ‘Me’ stands apart and eats the food for self, eating does not become Yagya.
-ॐ-
दैवमेवापरे यज्ञं योगिनः पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ २५ ॥
Some Yogis perform sacrifices to Devas alone, while others offer the self as sacrifice by the self in the fire of Brahman alone.
(IV - 25)
Shri Krishna mentions twelve types of Yagya. Each one of these is an internal phenomenon. Here He mentions two types of Yagya. One is Yagya performed by the Yogee and the other by Gyaanee. Yogee performs Daiva Yagyam. Nishkaama Bhavana or ‘desirelessness’ is the trait of a Yogee. Daiva Yagyam of a yogee is to consider every action and object as His and dedicate the same for Him. To act with the knowledge that the body, mind, Buddhi, and other instruments are all His, is Daiva Yagyam.
The Gyaanis, (the Knower) perform Brahma Yagyam by offering Aatma as the Aahuti in the Brahmam called fire. The Chetan, the Eternal Light, associates itself with Jada Prakriti and is called Jeevaatmaa. Brahma Yagyam is the conscious effort to delink from Prakriti and unite with the Brahmam. Perfect realization that I have no separate existance apart from Brahmam is ‘uniting’ with It.
-ॐ-
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ २६ ॥
Some again offer hearing and other senses as sacrifice in the fire of control, while others offer sound and other sense-objects as sacrifice in the fire of the senses.
(IV - 26)
Two more Yagyas have been mentioned in this shlokam. Offering the senses in the fire of restrain is the first type. In other words, starving the senses of their food, sensual objects. This is called Pratyaahaara in Ashtaanga Yog of Rshi Patanjali. Despite the continuous presence of of sensual objects all around the senses, despite continuous contact between the senses and their objects, the mind’s interest in the objects, mind’s attraction towards the senses is disconnected in the second type. Here, the objects are offered in the fire of senses. If the first type is dismantling of the connection between the senses and the objects, the second type is demolition of bridge between the mind and senses. The senses are roasted and disabled in the first type and the objects are roasted and made meaningless in the second.
The objects are outside, in the world. The senses touch those. The eye sees and touches the objects. The ears touch sounds. The tongue touches the taste. The nose touches the scent and the skin touches the objects. This is the first step in an experience.
The message of contact between the sense and the object is sent to the brain. The Buddhi analyzes this message and recognizes the object touched by the sense. On the basis of its result, the Buddhi decides the course of action to be followed and sends command to the organ concerned to implement it. The whole experience is registered in the memory (chitta). All this is as prescribed in Nature and there is no problem. The problem starts only after the mind enters the scene. Problem starts when the mind also wants to touch the object, when the mind develops an interest in the object.
The eye sees. It sends signal to the brain. The Buddhi recognizes the object seen. Now, the mind steps in. For instance, if the seen object was a car, the mind thinks, “This car is pretty good. It is majestic. Very few own such a car. If I go to places in this car, my status will be high”. This is the bridge built between the object and the mind. This is the way of mind touching the objects. The eye does not see the car initially. It merely sends a signal of the object and the Buddhi recognizes it as a car. The mind qualifies the car as attractive and desirous. It is only then the eye sees the car. The mind demands and commands the eye to see the car. The contact between the object and the eye is for a few seconds. But, the contact between the mind and the object lingers on much longer.
There goes a girl. The eyes see her. Once the mind touches her and qualifies her as ‘beautiful’, it demands the eyes to see her again and again. Touch is not only through the hand. If a girl dresses herself lavishly and goes out, she is, in fact, distributing invites to touch her with eyes. Perfume is an invitation for noses all around to touch and enjoy. Touch can be through any sense. Hence we have two alternate ways. Divorce the senses from their objects or detach mind from the senses. The first is the method of the Yogee and the second, the method of Gyaanee.
Restraining the senses is not forceful disciplining. The senses are trained only to do their respective work. Enjoyment of the experience is not their business.
There is an apparent trap in the second way. There is a scope for be-fooling self. ‘My mind is not affected even if I go to a prostitute’s place’. ‘I drink only for company. I do not even touch it in my mind. I won’t be addicted’. Such illusionary ideas are the traps. There is an incident in the life of Swami Vivekananda, which illustrates this. He stayed as a guest in the palace of a king in Rajasthan. The king arranged a feast and dance programme by the court dancer, in honour of his guest. Swamiji stayed away from the programme, thinking it would be improper for a sannyaasi to witness a dance. This can be taken as the first type of Yagya. The dancer considered it a Divine opportunity to perform before Swamiji. She wanted to be blessed by him and was deeply hurt at his refusal to attend. She sang the song of Kabirdas. The singing was heart rending. ‘How does it matter to the Ganga, whether Yamuna mixes with her or a ditch? She will purify both. How does it matter to Parasmani whether the iron is of idol in the temple or of a knife in the hands of a butcher? It will convert the iron into gold. Where is place for high and low in the sannidhi of the Lord?’ The song stirred the Gyaani in Swamiji. He came and sat in the court to witness the programme. Now, he was performing the second type of Yagya.
-ॐ-
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।
आत्म संयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ २७ ॥
Some again offer all the actions of the senses and functions of the vital energy, as sacrifice in the fire of control in self, kindled in knowledge.
(IV - 27)
There is a bhajan in Hindi, ‘tera tujhko arppan’, meaning ‘we offer what is yours. What do we offer to the God? Those which we like, all those which our senses derive pleasure from. The best smelling flowers, scents and incense sticks, delicious and mouth-watering preparations and the best fruits, etc, are offered to God. Can the senses be offered? Can all the actions of the senses be dedicated? Can the mind, Buddhi and Ahankaara be surrendered in his altar? To realize, using Viveka, that ‘these are not mine. The enjoye is not me. I am not the Ahankaara.’ is aatma samyama. This is offering of senses and all their actions in the agni of Aatma samyama Yog.
-ॐ-
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः ॥ २८ ॥
Others again offer wealth, austerity, and Yog, as sacrifice, while still others, of self-restraint and rigid vows, offer study of scriptures and knowledge, as sacrifice.
(IV - 28)
Shri Krishna is talking about five types of Yagya in this verse.
1. Dravya Yagyam: Yagya in the form of service, with offerings of money and other materials. There are services being done for availing tax concessions of the government (service organizations of corporate companies); services done by individuals only with an intent to win awards; services for self glorification and political influence run by film stars and politicians; services for money spinning and time-pass as those run by organizations like Lions Club etc. When does service become a Yagyam? Service is a Yagyam when it becomes a dedication to Divinity. The expectations in the above mentioned services are explicit. There are other subtler expectations too. “The ones benefiting from my service should appreciate me. They should ever feel indebted towards me. They should respect and honour me”. Services being done with such explicit or subtle expectations are dedications to ego. When every type of expectation is absent, service is dedication to Divinity, or Dravya Yagyam.
The service being done by Krishnan in Madurai is of this type. He completed his post graduation in Catering and was working in a star-hotel. He got an opportunity to work in an international hotel in Switzerland, with a huge salary. He desired to spend a few days with his parents, in Madurai, before leaving for the new job. He was on his cycle on the streets of Madurai. He saw a pathetic scene. A mentally deranged person was eating human waste. Krishna hurried to him, stopped him and washed his hands. He fetched a couple of Idlis (steamed rice balls) and fed him with his own hands. He saw a drop of tear in his eyes. Krishnan was very much affected by this incident. He started cooking for him all the three times. Within days, he started feeding a dozen, all mentally deranged and all on the street. He did not take up the lucrative job in Switzerland and continued with cooking and feeding such men on the roads of Madurai. The work expanded. Now, he is cooking, thrice a day, for more than 150 such persons in a radius of about 40 Kilometers.
These are persons condemned to street life by their own families. These, being mentally deranged, can not realize the sacrifice of and feel gratitude towards Krishnan. “Oh God! You give an opportunity to serve. Let ‘me’ get away and may service continue. The service done without ‘me’ is greatest offering to the God. (There are chances of ‘me’ rising again in due course after so much appreciations in the media and awards. That which was a Divine-dedication may convert into an ego-dedication. The worker should cautiously avoid this.) If He could be seen and felt in everything and everywhere, any service offered to anything will be ‘Eashwar Arppanam’ or Divine–Dedication.
2. Tapo Yagyam: Treading a path continuously, with determination is Tapas. Marching ahead, unconcerned by favourable and adverse situations, is Tapas. Carrying on, not falling prey to alluring distractions, not getting stumped by hurdles is Tapas. Fasting on special days like Ekadashi and observing silence once a week or fortnight is also Tapas. To rigorously adhere to a discipline like simplicity, lifelong is also Taps. To dedicate one’s time, energy, intellect and talent for a particular mission is a glorious Tapas. Performing one’s duty joyfully, without being disillusioned by hurdles or temptations, is the greatest Tapas.
There is a story in The Mahabharatha. A youth went into the jungles and performed a rigorous penance. He was in a deep meditation for years. He was unaware of passing time. He opened eyes after a long time. A bird’s dropping fell on him and he was enraged. He looked at the bird with fury in his eyes and the bird fell dead. “Oh! I have acquired agreat power” felt he. Happy at his newly acquired power, he left for the nearby town. He stood at the doorstep of a house and begged for food. (Bhavatee Bhikshaam Dehee!). The mother in the house was serving food to her husband. The young Tapasvee waited for a few minutes and begged again, this time in a louder voice. She was making betel leave mix for her husband and hence did not heed. The tapasvee allowed a little more time to pass and then shouted, ‘Bhavatee Bhikshaam Dehee...’ Now, the mother had laid mat for her husband to rest. She came out with a bowl full of food. The tapasvee was upset at the delay and gave her a scornful look. She calmly said, “Did you think me to be the crane in the forest to fall dead with your look?” The tapasvee was surprised. “How did she know the incident that happened in the forest? She seems to be an ordinary woman, who could not have undergone any rigorous penance. How then did she gain such a miraculous power?” The mother read the thoughts running in his mind. “The faithful service I offer to my husband is Tapas or penance for me. Unaffected by the changes in situation, I just continue serving. This is my Dharma. I do not know anything more than this. If you wish to know more, go and meet the butcher (vyadha) at the other end of the town”, she said.
The tapasvee went to the Vyadha. “Welcome. Have you been sent by the mother on the outskirts?. Please take your seat and wait while I finish my work. We will go home and talk”, the Vyadha said as he saw the young tapasvee. The tapasvee’s ego had totally evaporated by now. He waited for the butcher to supply meat to his customers, clean the slaughter platform. The two then walked to the butcher’s home. The butcher took bath and bathed his old parents, cooked food and fed them. The two now sat for taking food and began conversing. The conversation between the two is named ‘Vyadha Gita’. Performing one’s own duties, unhindered by changing situations, unconcerned by results, is in itself Tapas.
3. Yoga Yagyam: Any effort towards cleansing self and gaining equipoise is Yog. It could the Yogic path devised by Rshi Patanjali or one of the various prescribed ways of worship. Simple practice of daily worship without any expectations is a Yagyam. This has the power to raise us spiritually. There have been many uniting with Divinity through simple, but daily worship practice. A fim practice of worship has helped many to calmly face furious storms in life. Meera started with worship of an Idol of Shri Krishna and eventually reached great highs.
4. Swaadhyaaya Gyaana Yagyam: To study and try to know self is ‘Swaadhyaayam’. To direct the eyes inward and detect and eject the defects and dirt within is swaadhyaaya. This is a tough, but not impossible way. Difficult because usually one’s defects are not visible to self. His ego hides those. The positive aspects get exaggerated and visible glaringly. The ‘well-wishers’ and appreciators around provide the needed manure. We also tend be in the midst of applauders. (In today’s ‘scientific world’, taking excuse of inferiority complex, depression, and other psychic problems, appreciating and applauding has become a sort of mania.) We start considering self as very embodiment of best qualities. The basic quality of human is goodness, purity and truth. The defects and impurity surround the goodness. If the defects could be erased, only goodness and nobility will prevail. For this, the defects must be seen first. These must be accepted and efforts made to eliminate these. We see our defects. But, as these contradict our self image, we tend not to accept these. We wish to bury these deep within and make these invisible to the world. If someone around us dares to point out the defects in us, we keep him away from us if we are strong or keep away from him, at least in mental plane. We fill up ourselves with so much hatred and anger about him that his words never goes beyond the external ear. We must continuously interact with children and sadhus with plain, innocent child like mind. Only they dare to point out the defects in us, without any inhibitions.
There is an easier way. Daily study of Dharmik texts, Shastra, and lives and Divine experiences of great men is that way. This must become a rigorous and daily practice. It becomes a Yagya paving way for weeding of defects and gradual ennobling of self.
Ahimsa (non-harming), Satyam (Truth), Asteyam (non-stealing), Brahmacharya (steadfastness in Brahma) and Aparigraham (non-accumulation) are termed ‘Mahavrathas. Adhering to these disciplines is ‘Samshita Vratha’. Following the disciplines that go with the four Yagyaas mentioned above can also be taken as ‘Samshita Vrathaa’. Yatayah is one who practises one of these above mentioned Yagyas.
-ॐ-
अपाने जुह्वति प्राणं प्राणेsपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपारायणाः ॥ २९ ॥
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति ।
सर्वेsप्येते यज्ञविदो यज्ञक्षपितकल्मषाः ॥ ३० ॥
Yet some offer as sacrificial, the out-going into the in-coming breath, and in-coming into the out-going, stopping the courses of the in-coming and out-going breaths, constantly practicing the regulation of vital energy. While yet others of regulated food, offer in the Pranas the functions thereof. All of these are knowers of Yagnya, having their consumed by Yagnya.
(IV – 29, 30)
The breath and heart beat are indications of life in the body. The energy which shrinks and expands the heart causing heart beat, is called Prana. Prana is a sort of electrical impulse. A jeeva enters the world with a fixed amount of Prana and not a fixed life span in years. It quits the world once the Prana is exhausted. Pranayama is an effort to regulate Prana. The subtler Prana is known through the breath. Hence regulation of breath leads to regulation of Prana. The action is breath regulation. The motive is regulation of Prana.
The site of Prana is heart. The site of Apaana is Moola or lower colon. The exhaled breath is upward and the inhaled downward. Hence, the task of inhalation is performed by Apaana and inhalation by Prana. In Pranayama, Prana Vayu from outer atmosphere is drawn in through the Chandra nadi or the left nostril (Poorakam). In this, Prana Vayu is drawn in and offered as Aahuti in Apaana. Then, both Prana and Apana are held inside (Kumbhaka). Then, exhalation of Apana is done through he right nostril or Surya Nadi (Rechaka). This is offering of Apana in the fire of Prana. This is repeated in the reverse and that completes one cycle. Thus, Pranayama is also a Yagyam and if performed without any desire and expectation amd only for Divine union, it can rid us of all our sins.
Eating properly is also a yagya. ‘Properly’ includes to mean proper food, proper quantity, proper time and in the proper way. Do we eat for hunger or for taste? Most of us seem to eat for the tongue. The food becomes a burden for the stomach. “A cup of coffee in the morning, a glass of milk before retiring to bed, fruits after lunch, that is the practice in our village”, boast some and keep this routine for the pride of belonging to the village, rather than for the need of self. Many are addicted to munching all junk foods, through the day, till they keep awake. They must have lost their instinct of hunger. Instinct of thirst is vanished, thanks to the water bottle, ever tied to the waist. Food must be eaten only when hunger appears and only to satiate that hunger. We must consciously. When food intake becomes Yagya, Prana is offered in the fire of Prana. The food is Prana. The food is offered to the five Pranas in the body. According to science, the glucose in food is burnt by the oxygen in the cells to generate ATP, he energy required for all bodily actions. This is verily the Aahuti of Anna (food) in Prana (Oxygen). The upanishads insist at many places that Food, Annam is Brahmam. Taitreya Upanishad says, ‘Annam Brahmeti Vyajanaat’. (The disciple considers food is Brahmam.)
The ones who know these Yagyas and perform them, get all their sins exhausted.
-ॐ-
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोsस्त्ययज्ञस्य कुतोsन्यः कुरुसत्तम ॥ ३१ ॥
And eating the nectar – the remnant of Yagnya, they go to the Eternal Brahman. Even this world is not for the non-performer of Yagnya, how then another, Oh Best of Kuru clan?
(IV - 31)
The one who partakes the remnant of Yagya drinks nectar. One who lives for self, consumes poison, lives in poison. One who shares and takes the remaining lives a life of nectar. He reaches the Sanatana Brahma. Swami Vivekananda had said, “He only lives, who lives for others, others are more dead than alive”. One not performing Yagya is a corpse. He has no happiness in this world, nor does he reach higher worlds upon death.
The essence of the last eight verses is that all the tasks performed by us should be in Yagya bhavana or in the spirit of Yagya. The kitchen could be yagya spot for the mother, the classroom for a teacher. Trade, employment, industry, study, administration, why even politics could be Yagyam.
A mother cooks food, offers to God, then to the elders in house and then eats herself. That becomes nectar for her. Similarly, the first part of time, energy and effort is of the others. The remnant is for sustenance of self. This is the spirit of Yagya or Yagya bhavana.
-ॐ-
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे ।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे ॥ ३२ ॥
Various Yagnyas, like the above, are strewn in the
store-house of the Veda. Know them all
to be born of action, and thus knowing, thou shall be free.
(IV - 32)
He
will be liberated. Who will be
liberated? The Knower. Who is a Knower? The one who knows that all the above
mentioned Yagyas are born out of Karma.
That these are results of bodily, mental sensual and intellectual
actions. As these are born out of
transient Karma, these have power to bind us.
These will bind us if performed in ignorance, with desires attached, as
a thoughtless ritual. These will trap us
in bondage. If knowing this and these
are performed consciously, with Nishkaama Bhava, these Yagya can liberate us.
The
whole atmosphere in today’s world is towards inciting ‘Sakaama Karma’, actions
with desires. ‘Place your money with
us. We will multiply so much and
return!’; ‘You purchase this and Get
this’; ‘Donate and win prizes in
lottery’; ‘Admit your child in our
school and get these benefits’; ‘Visit
this temple so many times and be blessed with these results’; ‘Recite this prayer and fulfill your
desires’; are the many familiar
slogans. This mania of doing things only
for desire has not left even the spiritual field untouched. There is a practice in areas around
Koimbatoor of visiting Aravinda Ashrama and offering a flower at Mother’s
Samadhi before venturing into a business.
There is a belief that this will ensure tremendous success in the
business. “is this not a good and
desirable habit?” you may ask. ‘I will
bind myself within the bounds of Dharma and do my business. I will consider this business as God’s work
and do this at his behest. Please bless
me with the mental strength for the same’.
If the flower was being offered with such a prayer, then, it surely is a
welcome habit. This habit, on the other
hand is for ‘success’ in terms of turn over.
There is no promise of moral and ethical conduct. the desire is for one-sided flow of blessing
of God. And, there is no link, what so
ever, with the life and teachings of Aravindo or Mother. This is the pitiable effect of growth of
‘sakaama bhava’ in our hearts. In this
prevailing condition, ‘Nishkama Karma’ advocated by Shri Krishna is very hard
to grasp and follow. One small
experiment can help in developing ‘Nishkaama Karma’ in us. Let us start doing one small act, without any
expectation tagged to it, in the twenty four hours of our daily schedule. Any ordinary act, say watering a Tulasi
plant, done with strict rigour and without any expectation will be a good
beginning in this direction. Over time,
Nishkaama Bhava will take deep roots and become our natural swabhava and
encompass all our acts.
In
the next few verses, He talks on the superiority of Gyaana, Gyaana Yagyam.
-ॐ -
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप ।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ॥ ३३ ॥
Knowledge-sacrifice, Oh Paramtapa (scorcher of foes)! is superior to sacrifice performed with
material objectives. All action in its
entirety, Oh Partha! attains its consummation in knowledge.
(IV - 33)
Various Yagyas have been
explained above. If the Yagyas are seen
verbatim, the meanings derived may be different. If the same are seen through the eyes of
Gyaana, an entirely different perspective is got. ‘Gyaana is superior than mere ritual. Yagya performed with Gyaana is superior than
that with materials’, says Shri Krishna.
This is true even at intellectual plane.
To give thought, to give knowledge is more precious than to give
materials. ‘To teach a man how to fish
is always better than giving him a fish daily’, goes an English saying. If we look back at our own past life, the
persons who gave knowledge, the persons who inspired great ideas, stand in our
memory and not those many, who gave materials and comforts. The share of ideas, knowledge, in our growth,
is much more than that of materials.
-ॐ-
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिनः ॥ ३४ ॥
Know that, by prostrating thyself, by questions, and by
service. The wise, those who have
realized the Truth, will instruct thee in that knowledge.
(IV - 34)
There
is a trusted method in acquiring knowledge.
Shri Krishna explains that in this verse. Arjuna wanted to get away from action. Shri Krishna explained to him the importance
of Gyaana and suggested that there is no need to abstain from duties for
gaining knowledge. If Arjuna still felt
it necessary to quit actions, he must follow a method to acquire
knowledge. Shri Krishna, who had been
insisting on conforming to one’s own duties and gain Gyaana, is seen here
suggesting a formal way to acquire Gyaana.
This may probably
due to lack of conviction He found in Arjuna.
Let us understand Shri
Krishna’s suggestion, word by word.
PRANIPADENA: We must find and reach Brahma nishta persons. We must fall at his feet and bow to him
(Sashtanga Dandavat). This is mark of
total surrender to him. The body and
everything is surrendered at his feet.
This is the first condition for gaining knowledge from him. Samarth Ramadas had a disciple by name
Kalyan. He was an epitome of
surrender. Once, Samartha Ramadas asked
his disciples to cut a branch of a tree while sitting on it. ‘That was a foolish suggestion’, so thought
the other disciples and did not heed.
Kalyan went and started implementing his Guru’s words. He fell into a deep well along with the cut
branch. The other disciples were panic
struck. But, Kalyan calmly walked out of
the well when called by the Guru.
Surrender is of the body, mind and intellect. Once surrendered, these belong to him and he
will decide how and when to use these.
We exercise absolutely no right to use these without his behest.
SEVAYAA: The Guru must be served, like a slave,
through out the day. We must be at his
call, ever ready. Even his thoughts must
be grasped and fulfilled enthuisiasitically.
Padmapada was washing the clothes of Guru Adya Shankaracharya, on the
other side of river. His mind, ears, and
intellect were always directed towards the Guru. Shankara called him and he instantly left
everything and hurried towards his Guru.
He was unmindful even of the flowing river. The Ganga came to assistance by placing a
lotus and holding his foot, wherever he stepped. He got his name, Padmapada, (Feet of Lotus)
through this incident.
PARIPRASHNENA: Disciple’s questions are ‘Key’ that can
access the treasure house of Knowledge in Guru.
These inspire the outward flow of latent thoughts in Guru. These also expose defects in disciple’s
thinking and offer a chance for correction by Guru. The tradition questioning and gaining
knowledge is a hoary one in Hindu society.
The Semitic religions based on blind faiths do not encourage
questioning. We are very well aware of
the brutalities inflicted on questioners by Islamic and Christian faiths. And they continue till date. The Book and all the written words must be
agreed to in total. This may also be
because, these societies have failed to produce wise men who can answer varied
types of questions that might arise in the minds of an eager student. Vedanta considers ‘questioning’ a fundamental
right of the disciple.
-ॐ-
यज्ज्ञात्वा न पुनर्मोहं एवं यास्यसि पाण्डव ।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि ॥ ३५ ॥
Oh Pandava! Knowing
which, thou shall not again get deluded like this, and by which thou shall see
the whole of creation in (thy) Self and in Me.
(IV - 35)
‘The one who sees all
lives in Me and Me in all lives, is my dearest.
I am never away from him’ said Shri krishna in another context. He repeats the same in different words here. The man of Gyaana see everything in himself
and self in everything. Having realized self
to be Aatmaswaroopa, quaint essence of Paramaatman, he sees nothing else but
Aatman everywhere. The waves rise and
fall back into the ocean. hence, at
gross level the waves and ocean appear and seem to be different. If our vision can reach the subtler level, we
will see nothing but water. There is no
ocean and no waves. The ocean is there
because there is the earth, with all its contours and waves are there because
there is ocean. Water exists
independently, on its own. Similarly,
the world and the society of bodies seem to exist, but in real, the only existence is of Paramaatman. That is the
only eternal and independent existence.
The world and the bodies, cause of Prakriti are transient and not
independent.
If we follow the method
prescribed in the previous shloka, we may get the narration of Gyaana or
Gyaanopadesham and not Gyaana. Gyaana is
not obtained through listening to a lecture.
The experience of Gyaana is beyond words. Gyaanam is got from within. Aviveka (Taking Asat to be real and chasing
that) is completely eradicated when Viveka (Differentiating Sat from asat, Jada
from Chetan) blossoms. Viveka gradually
evolves as Gyaana and disrupts the bondage with the unreal Asat or Jada
Prakriti. Attachment with and
attractions for the Jada Prakriti will never appear once real Gyaana is got.
-ॐ-
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः ।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि ॥ ३६ ॥
Even if thou be the most sinful among all the sinful, yet by
the raft of knowledge alone, thou shall go across all sin.
(IV - 36)
Paapakruttamah is the
superlative degree of ‘sinner’. The
sinner is ‘paapakrut’; comparative
degree is paapakryuttara; and the worst
sinner is ‘paapakruttamah. These words
give us hope. Even the worst sinner is
saved by Gyaana. Even the one, deep in
the ocean of sin will reach the safe ground with the help of boat named
Gyaana. This a unique feature of Hindu
dharma. There is hope for sinner, nay
the worst sinner. Christianity talks of
an eternal hell for sinners. There,
actions in life, conduct is not the base for paapa and punya. Faith in Jesus and baptism is punya. If one does not believe Jesus and follows
other religion, he is a sinner and will be condemned to eternal hell on the day
of judgement. This probably must be the
reason why the western countries depend on powerful governmental laws to
regulate the people and religion plays very little or no role.
Will the sinner ever
turn towards the Divine? May be not, in
most cases. But, we can not the
possibility. A dramatic moment, an
incident, a chance encounter with a sadhu, any such thing may propel his
movement towards the Paramatman. Did not
the robber and the killer Ratnakar transform into the great sage Valmiki.
If one sunk in ocean of
sins could find safe banks, then those striving to eliminate sins and the
seekers in the path of Divinity should dance with Joy at the prospect of finding
Him. We have to take just one step. We must resolve to desist from Paapa and to
Gain Gyaana. That is all. The rst will be taken care of, by Him. The extent of Paapa earned so far does not
matter. One lamp is sufficient to drive
out darkness, whether it is darkness one year old or a hundred years old.
-ॐ-
यथैधांसि समिद्धोsग्निर्भस्मसात्कुरुतेsर्जुन ।
ज्ञानाग्निः सर्वकर्मणि भस्मसात्कुरुते तथा ॥ ३७ ॥
As blazing fire reduces wood into ashes, so, O Arjuna! does
the fire of knowledge reduce all karma to ashes.
(IV - 37)
He took the simile of a
boat to explain Gyaana. Now, He does it
here with fire. The wood burns to
nothing in a fire. The woods may be of
different shapes and colours. On being
burnt, the only thing resulting is Ash, in a single colour. Similarly, the fire of Gyaana burns and
reduces to nothing all the Karmas, sanchita, Prarabdha and Kriyamaana.
-ॐ-
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते ।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति ॥ ३८ ॥
Verily there exists nothing in this world purifying like
knowledge. In good time, having reached
perfection in Yog, one realizes that oneself in one’s own heart.
(IV - 38)
Gyaana purifies. Which are the impurities removed by
Gyaana? Gyaana removes the impurity
called ‘Vasana’. Vasanas are accumulated
by self, when it takes the world to be real and chases it to gain
happiness. Paapa is also acquired in
this chase for happiness. Peace and
tranquility are lost as soon as desire rises.
The desirous is like a beggar, pitiable, at the mercy of all. He also fills self with jealousy as he looks
at others. As desires can never be
fulfilled without harming others, without violence on others, hatred and anger
also add up to the stock within. There
is gloom and sadness, whether or not the desire is fulfilled. (You will find in the world men in grief
because they are married and also men in sadness because they are not married
yet.) There are 31 teeth in the mouth,
but the tongue goes for the empty spot at the site of the 32nd
tooth. Similarly, the mind always tends
to go for that which out of hand, forgetting all that in hand. The blind is sad because he does not have
eyes. The lame is sad as he has no
legs. The able bodied is sad as he has
no beauty. No money, no vehicle, no own
house, no, no, there are so many no’s.
Everyone has at least one no to be sad.
The accumulated Paapa
and Vasanas are destroyed the moment one realizes that the world has no
separate existence. There is no shortcut
to Gyaana. It can not be gained by
reading books, or getting things by heart, or by the miraculous touch of
Guru. If the Yagyas mentioned above are
performed with Shraddha, Gyaana will gradually blossom in heart. ‘Gradually’ may not mean a few days or a few
years. It may also be a few a births. How does Gyaana blossom, is explained in the
next verse.
-ॐ-
श्रद्धावांल्लभते ज्ञानं तत्परः संयतेन्द्रियः ।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति ॥ ३९ ॥
The man with Shraddha, the devoted, the master of one’s
senses, attains this knowledge. Having
attained knowledge, one goes at once to the Supreme Peace.
(IV - 39)
Shri Krishna says,
Gyaana is gained by one with shraddha.
If study of Vedas could fetch Gyaana, then every student in thousands of
Gurukulams must have gained gyaana so easily.
That does not happen. Among the
thousands, thorough in all the Vedas, only a few can be counted as
Gyaanis. Adi Shankara is a prominent among
the few in the last many centuries.
Can Gyaana be attained
through Pooja? Pooja is going on, in
lakhs of houses and thousands of temples since generations. There are many who perform Pooja in an
attractive way, with eye catching decorations and with clear and enchanting
recital of Mantras. Have they gained
Gyaana? There was one Shri Ramakrishna
Paramahamsa and there may be a few more in other areas.
Gyaana is not possible
through Bhajan singing. Sant Tukaram,
Meera, PurandharaDas, Kabirdas and Tyagaraja did not gain Gyaana through Bhajan
Singing. On the other hand, they sang
Bhajans because they had Gyaana.
Going to Himalayas or
Tiruvannamalai? Holding the breath and
sitting still? Finding a Guru? No.
No. Shraddha and nothing but
Shraddha can guarantee Gyaana. Do
anything, with Shraddha. Gyaana is
possible. Gyaana will not arise, without
Shraddha. The example of Latoo Maharaj
is apt to explain this.
The eminent and learned
of Kolkotta were regular visitors to Kalighat to see and discuss with Shri
Ramakrishna Paramhamsa. There used to be
crowd always in his room and discussions on Vedanta continued round the clock. That was the time when Lattoo, an innocent, unlettered
youth came to him. He could speak
Bengali and that is all he knew. He had
tremendous Shraddha in Ramakrishna Paramahamsa and wanted always to stay by his
side. But, the topics being debated
there were beyond his comprehension.
Shri Ramakrishna asked him to prepare garlands for his daily pooja. Lattoo did not do anything else
afterwards. Selection and plucking of
the best flowers, and making of beautiful garlands out of those, placing those garlands at Shri Ramakrishna’s
feet for use in decorating Mother Kali;
this was his routine day after day.
It won’t be an exaggeration to say, he lived only for this task. He won’t even be present to watch his
garlands being offered to Kali. The
appreciative words of those saw would not reach his ears either.
Swami Vivekananda had
generated a big audience for Vedanta thoughts in the west, after his famous
speech in Chicago, in the World Parliament of Religions, in 1893. he had initiated classes on Vedanta in the
USA and England, on way back from Chicago.
The disciples in England had requested for someone who would continue
the classes. Swamiji chose Lattoo for
this task. “How can I? I do not know English and Vedanta?” wondered
Lattoo Maharaj. “On the contrary, I feel
that You know. Learning a language is
not a thing. You can learn within days
of your reaching there. You must agree
to take up this assignment”, said Swamiji.
Lattoo Maharaj went to England. A
few months later, there was a letter from England. “We asked for one who would match you. We thought we are greedy in such a
demand. Greed is OK in learning. But, you have sent some one, matching our
expectation, nay, much beyond our expectations.
Thanks a lot!” Shraddha was the
only capital with Lattoo Maharaj. Gyaana
grew out of it. Yes. Gyaana is born out of Shraddha.
The senses are
restrained without any effort when there is Shraddha. So long the senses are not restrained, so
long the senses chase their objects, it is to be known that Shraddha has not
taken roots. Restrained senses and
Shraddha are the twin requirements for Gyaana.
Gyaana guarantees Param Shanti, (Utmost Peace).
-ॐ-
अज्ञश्चाश्रद्धानश्च संशयात्मा विनश्यति ।
नायं लोकोsस्ति न परो न सुखं संशयात्मनः ॥ ४० ॥
The ignorant, the man without Shraddha, the doubting self,
goes to destruction. The doubting self
has neither this world, nor the next, nor happiness.
(IV – 40)
He
repeats what He said in the last verse, in negative. The one without Shraddha, the one who doubts
remains ignorant and perishes. The one
who doubts, does not have own Buddhi nor does he agree to the words of
others. He loses in both this and the
next world. He does not have happiness
here, in this world, nor does he reach to higher worlds after death. His relationships are affected because of
doubting attitude. His work efficiency is affected too, as he is not able to decide right and wrong. Doubt is called a disease and disturbs the
inner balance and peace. Night sleep is
disturbed, affecting body health. Where
is happiness for him? Unable to even decide
the course beneficial to self, how does he follow it? The 40th shlokam in the chapter II
had talked about a Nischaya Buddhi, a Buddhi with clear and firm conviction can
help in emancipation. If the opportunity
got in form of birth as human is lost in doubts, where is the chance for higher
worlds after death.
The doubts arising while dealing in normal intellectual, scientific activities are different. The Samshayaatma mentioned here by Shri
Krishnan is the ever doubting person, the one inflicted by the disease called
doubt. Introspection, developing faith
on one and heeding to his words, or such an effort may help in getting rid of
this disease.
There is reverse trend
in today’s world. There is a general
belief that, ‘I know everything’. This
is a result of gloated ego. When
approached with a question in any topic, no one says, “I do not know. You may better approach him”. Especially the parents are harming their
children with their ego and half baked knowledge. They display ego more than sincere interest
in proper growth of the child. Their
ignorance is glaring as we see them getting trapped in attractive, but
fraudulent advertisements. These are
also a kind of Samshayaatma. They want
their child to cling on to themselves and are afraid of losing the child, if
they introduce him to genuine personalities for doubt redressal.
The journey on the path towards emancipation must start before deciding to get a child. Apart from studying for examinations, one must
simultaneously study books on deeper subjects.
This habit must continue beyond college days and become a lifelong
one. This will naturally attract
association and friendship more serious men.
In such a state, the child not merely involve in rat race and ruthless
competition, but will prepare for a nobler and divine life.
-ॐ-
योसन्न्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् ।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय ॥ ४१ ॥
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मनः ।
छित्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ ४२ ॥
Oh Dhananjaya! With
work renounced by Yog and doubts rent asunder by knowledge, actions do not bind
him who is poised in the Self.
Therefore, cutting with the sword of knowledge, this doubt
about the self, born of ignorance, residing in thy heart, take refuge in Yog
and Arise, Oh Bharatha!
(IV – 41, 42)
He is not bound by
Karma. He is liberated. Even while in this body, even while living in
this world, even while actively involving in worldly activities, he is
liberated. Who is he? He has three marks. 1. He
has given up actions in Yog. 2. He has cut doubts with the sword of
Gyaana. 3. He is anchored to Aatman.
The instruments of
action like senses, manas, Buddhi, ahankaara and other worldly materials are
for purpose of serving the world. There
is no ‘me’ and ‘you’ when ahankaara is dissolved completely. As long as ‘you’ is alive, ‘me’ must be
alive. Yet, let us allow ‘you’ in the
first stage. Let us lose ourselves and
all those in our possession in serving the ‘you’. The activities and the instruments (Karma and
karana) are directed towards the world and not Paramaatman. There is no bondage in spite of hectic worldly
activities.
Man has many
doubts. The normal daily doubts are countless. Doubts arising in spiritual efforts are also
there. “Can there be a stage where ‘I’
is absent?”; “If ‘I’ is not there, how
do I work and prosper?” “Karma
binds. Then, how do I remain in midst of
actions and yet not be bounded?” ‘All
the doubts have to be slashed and torn apart using the sword of Gyaana’ says
Shri Krishna. As Gita was being talked in
the battlefield, He is using the term sword.
He mentions the sword of Gyaana.
But, if doubts persist in mind, even the sharpest weapon will not cut. An angry mob surrounded a man. The crowd was unarmed, had risen tight-fisted
arms, and was shouting in rage. The man
surrounded had a sharp sword and he raised it.
The arm holding the sword was trembling as his mind was full of
doubts. ‘what if they get hurt?’ ‘What if someone died?’ ‘What will happen to my wife and children, if
I go to jail?’ and so on. He was beaten
and thrashed by the mob, despite possessing a sword.
There is extreme
violence in the black society in Africa.
The Hindus there are mostly the target of such violence by blacks. The Hindus were brought there as indentured
labour, hundred and seventy years back.
Today, they are well educated and financially well settled group. I listened to these sad stories of violence
in all the houses I stayed in. “You have
so much money. You have good houses and
have purchased all the luxury items. Why
don’t you also possess a licensed weapon?
It may deter the criminals”, I suggested. The uniform reply was, “No. Never.
We will be killed with our own weapons”.
Weapon alone is insufficient. A
heart ready to use the weapon is also must.
There is a wonderful
incident in the life of Shri Ramakrishna Paramahamsa. Shri Ramakrishna was a Kali devotee. He worshipped Mother Kali and performed pooja
to an idol of Kali. Mother had filled up
within him. Image of Kali remained in
him, whenever he closed his eyes. Any
form is limited. He wished to experience
Niraakaara, Nirvikalpa Samadhi (realizing the infinite, formless
Paramaatman). One day, he was visited by
a Sadhu named Totapuri. Shri Ramakrishna
placed his wish before him. Totapuri
Maharaj said, “You slice into two, the Kali image appearing in your mind” suggested
Totapuri. Shri Ramakrishna was
shocked. “Unless you reach beyond the limits
of form, you can never experience Niraakaara Brahman or Nirvikalpa samadhi”,
said Totapuri. Shri Ramakrishna was
convinced intellectually, but his mind could not accept this suggestion. He closed eyes and sought pardon of
Mother. Tears began rolling down his
cheeks. He lost himself in the Darshan
of Mother Kali. He plunged into a state
of Bliss. When he opened his eyes,
Totapuri asked him if he cut Mother Kali.
“I forgot that. I was totally
lost in Her Love”, said Shri Ramakrishna.
There was one more attempt and the same was repeated. When asked why he could not cut, Shri
Ramakrishna replied, “Where is the sword inside?” “Use the sword of Gyaana. How did the form go in? When the form of Kali can enter, why can’t
the sword? Take the sword in the same
way”. Totapuri asked in a stern
voice. He took a small piece of glass
and said, “I will rub your forehead with this, when you close eyes and start
shedding tears of joy. You must take the
sword and slice the form of Mother into two.
This seemed a command. This time
Shri Ramakrishna did as told and was lost in samadhi. This state of samadhi continued for more than
three days. “The last obstacle was
demolished. I did not have the courage
to cut and expressed my inability to take the sword in. It was my ignorance”, said Shri Ramakrishna
after he regained normalcy.
It is an extension of
whatever has been said already. The
feeling, ‘I am doing’ is alive when the instruments in our possession are used
in service of others. When immersed in
Sat, Aatma Swaroop, the ‘I’ is lost.
There is perfect dissolution of ego.
We are active in dream state too and the awareness of ‘I’ as doer is
alive. This awareness is disrupted on
waking up. If ‘I’ commit a murder in
dream state, the punishment is for the ‘I’ which murdered in the dream. When awake, I do not feel guilty of crime as
I do not associate self with the ‘I’ in dream.
Similarly, the actions by I, the ahankaara, will bind the ahankaara and
not ‘I’, the Nitya Sat Aatman.
The word ‘Hrudstham’ is
explained by some differently. They say,
samshaya is seated in the heart. Samshaya
is connected to Buddhi and can not be seated in the heart. Buddhi is a faculty of the brain in the gross
body. Mind, Buddhi, Chitta and ahamkaara
are the four subtle shareera. These
operate through the brain and nervous system in the physical body. Of course, there is also a Vedantik tradition
that Buddhi is seated in Heart. The
heart mentioned here is not the physical heart pumping blood. The ancient texts and even the modern cinema
mentions heart as the seat of love, compassion, imagination, and other such
emotions. Probably this is the right
brain they mention in modern science!
Shri Krishna uses once
more, the term Utthishta here. It is
powerful term to arouse. This has been
used in the Kathopanishad as ‘Utthishtata, Jaagrata, Praapyavaraan
Nibodhata’. This was effectively used by
Swami Vivekananda as a rousing call to the Hindus, nay, the whole of Humanity,
when he said, “Arise, Awake, And stop not till the goal is reached’. Shri Krishna often used the term, ‘Utthishta
Bharata’ in Gita. He is as though,
challenging the modern Bharata to ‘Take the sword of Gyaana. Cut and hack doubts. Be firm on Satya’.
-ॐ-
ॐ तत् सदिति श्रीमद भगवद्गीतासु उपनिषद्सु ब्रह्म विद्यायां योग शास्त्रे श्री कृष्णार्जुन संवादे ज्ञान कर्म सन्यास योगो नाम चतुर्थोऽध्यायः
Thus concludes ‘Gnyaana
Karma Sanyaasa Yog’, the fourth chapter in the grand dialogue between Shree
Krishna and Arjuna, called the Shreemad Bhagawad Geetha, which is verily an
Upanishad, elaborating on ‘The Divine Knowledge’ and also describing the ‘Way
to Godhood’.
\\\\\ HARIH
OM TAT SAT
\\\\\
Comments
Post a Comment