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ADHYAAY XVIII
MOKSHA
SANYASA YOGAM
Introduction
Let
us review the grand dialogue so far, between Shri Krishna and Arjuna. It began with the question, “What did my sons
and Pandu’s sons do on the battlefield Kurukshetra?” asked by Dhritarashtra to
Sanjaya. Sanjaya began description of
the two armies, the disturbed mind-set of Duryodhana and the effort of Bhishma
to enthuse him by blowing his conch. Then,
Arjuna seeks to know, ‘his opponents, the ones who have pledged support to the
wicked Duryodhana’ and orders his Charioteer Shri Krishna to place the Ratha
between the two armies. He raises his
bow to express his eagerness to fight ‘enemies’. Shri Krishna, nevertheless, places the ratha
between the two armies, but had a different plan. He wanted to test and find if Arjuna had
right emotional strength and equilibrium to face this huge task of leading this
war. He asks Arjuna to ‘see men of Kuru
Vamsha assembled on both sides’. These
words had an electrifying effect on the psyche of Arjuna. He wanted only to see his opponents on the
other side, but is prompted to see both sides.
He sees ‘his own blood relations in both the armies, is confused and
declares his unwillingness to fight. He
cites various logical arguments in favour of his decision. This was the first chapter in The Gita.
In
the second chapter, there was an elaboration of knowledge on indestructible
Aatman and destructible body and a suggestion to use discretion and plunge into
action (fight) with a firm, unflinching Buddhi.
Arjuna’s curiosity to know the aspects of a firm, unflinching Buddhi
inspires Shri Krishna to dwell in detail about ‘Sthitha pragnya’ and the second
chapter concludes. Now, Arjuna is
confused again. “On the one hand, you
talk of highest knowledge and push me into this horrible action of fighting a
battle on the other. Please suggest one
that would emancipate me” pleads Arjuna.
Third chapter, Karma Yog is born as a result. In the beginning of the discussion on Karma
Yog, Shri Krishna says, “There are two paths, Sankhya Yoga for the Sankhyas and
Karma Yoga for the Yogis”. This question
on Sannyaasa must have risen in Arjuna’s mind then. Arjuna might not have interrupted as the
discussion was on Karma Yoga. He waited
till the eighteenth chapter to ask. The
fourth, fifth and sixth chapters also deal with various aspects of Karma Yog.
The
sixth chapter concludes with a statement of Shri Krishna that ‘Yogi is best and
My devotee is better’. We listen to Shri
Krishna’s elaboration on ‘Devotion and His Devotee’ in the seventh, ninth and
tenth chapters. There was a slight
diversion in this flow of thought in the eighth chapter. A few words used by Shri Krishna, at the end
of seventh chapter, prompted Arjuna’s question to know more about those words
and hence the diversion in eighth chapter.
It deals with ‘death and related subject’. Discussion on Bhakti continues in ninth and
the first part of tenth chapter. Arjuna
wants to know His manifestations. Shri
Krishna gives a beautiful description of His manifestation in the tenth
chapter. In the concluding shloka, He
says, “What is the use of knowing all these?
Look in Me, seated before you.
The whole creation is in a small portion in Me”. Now, Arjuna wants to the ‘see’ what he heard
and the eleventh chapter is description, in Arjuna’s words, of the Cosmic view. The chapter concludes with Shri Krishna’s declaration
that, “Knowledge about Me, My Darshan and Union with Me, all the three are
possible through Bhakti”. Then blossomed
the twelfth chapter Bhakti Yoga. Arjuna
wanted to know which among Saguna Bhakti (worship of Form) and Nirguna Bhakti
(worship of the Abstract) was superior. Shri
Krishna elaborated on Saguna Bhakti in twelfth chapter and Nirguna Bhakti in
thirteenth and fourteenth chapters.
While answering Arjuna’s question on Gunaateeta, Shri Krishna suggested
that through Avyabhichaarini Bhakti one will become Gunaateeta. Avyabhichaarini Bhakti was told in the
fifteenth chapter. In the nineteenth
shloka of fifteenth chapter, He said, “Man with Divine attributes worships Me
and the man with Demoniac attributes does not”.
Obviously, the next chapter (the sixteenth) is on Divine and Aasuri
attributes. He had made passing references
to Demoniac attributes at a few places (VII-15 & 16, IX-12 & 13), detailed
discussion is in sixteenth chapter.
Arjuna’s question born out of the 23rd shlokam is answered in
the seventeenth chapter. The question
that probably rose in Arjuna’s mind at the start of third chapter is being now
asked in the eighteenth chapter. The
eighteenth is the answer to Arjuna’s query.
Arjuna
wants to know about Sannyaasa and Tyaaga.
What is Sannyaasa? Absence of the
thought ‘I am doing’ in actions (17).
How should a Sannyaasi be?
Without attachment, without bloated Ego, unaffected by successes and
failures, firm and enthusiastic (26).
What is the way to Sannyaasa?
Shri Krishna answers in shloka 51, 52, and 53. What is the goal of a Sannyaasi? Attaining the Paramaatman (55). What is Tyaaga? Performing actions without attachment either
in actions or their fruits (6). How is
the Bhavana of a Tyaagi? His Bhavana in
actions is ‘This is a duty and ought to be done’ (9). How is a Tyaagi? He does not hate and avoid actions those give
unfavourable result and he performs without attachment actions that give
favourable results (9). Result of
Tyaaga? Paramaatman is attained
(10). May we enter the chapter and know
in detail?...
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अर्जुन उवाच -
सन्न्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् ।
त्यागस्य च हृषीकेश पृथक्केशिनिषूदन ॥ १ ॥
Arjuna said: I desire to know severally,
Oh mighty-armed! the truth of Sanyaasa,
Oh Hrisheekesha! as also of Tyaaga, Oh slayer of Keshi.
(XVIII - 1)
Arjuna addresses Shri
Krishna by three names in this shlokam.
Mahabaho, Hrisheekesha and Keshinishoodana. Mahabaho is ‘One with extra-ordinary
power’. (Literally, it means ‘long
handed). ‘You have great powers and my
question is very simple. You are the best
to handle my query. Hrisheekesha is ‘One
who knows the secrets buried deep inside minds as His abode is there’. ‘You know my thoughts without my speaking. I may sound childish in asking, yet I ask
you’. Keshinishoodana is ‘one who killed
the demon called Keshi’. ‘You are
eliminator of hurdles. Doubt is the
worst hurdle. Help me by clearing this
doubt of mine’. Arjuna seems to be
saying so by taking these names.
To raise a doubt and
make efforts to clarify should be based on desire to know and apply the
knowledge towards self-elevation. Mere
desire to know is an intellectual exercise and does not help a spiritual
seeker. Knowing should help elevation. Arjuna is now in that mind set.
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श्री भगवानुवाच -
काम्यानां कर्मणां न्यासं सन्न्यासं कवयो विदुः ।
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥ २ ॥
त्याज्यं दोषवदित्येके कर्म प्राहुर्मनीषिणः ।
यज्ञदानतपः कर्म न त्याज्यमिति चापरे ॥ ३ ॥
The Bhagawan said: The renunciation of Kaamya karma, the sages
understand as Sannyaasa: the wise
declare the abandonment of the fruits of all actions as Tyaaga.
Some philosophers declare that all
actions should be relinquished as an evil, while others say that the work of
Yagnya, Daana, and Tapas should not be relinquished.
(XVIII – 2, 3)
Shri Krishna analyses
the prevailing opinions before coming out with own opinion. He mentions four opinions, two on Sannyaasa
and two on Tyaaga. 1. Kaamyaanaam Karmanaam Nyaasam. Giving up actions hooked with desires is
Sannyaasa. 2. Tyaajyam Doshavat. Avoiding defective actions is
Sannyaasam. 3. Sarva Karma Phala Tyaagam. Tyaaga is renouncing all fruits of every
action. 4. Yagya, Daana Tapa na Tyaajyam. Obligatory actions like Yagya, Daana and
Tapas are never to be relinquished.
Agni or Fire has a
special status in a Hindu’s life.
Rituals with fire start on the day he is initiated to Gayatri Mantra on
the occasion of his Upanayanam.
(Upanayanam is thread wearing ceremony and the child is initiated into
spiritual path by being given Gayatri Mantra Deeksha by his father). The rituals are not only performed daily, the
fire is protected and not allowed to get extinguished. Rituals with Fire continue life long. This same fire is used in cremation of his
body. He has to collect twigs, cow dung
cakes and other materials for the rituals.
He has to clean up the ash from the previous day’s rituals and set the
Agni Kund (the urn where fire is raised).
He has to prepare cooked rice and other offerings in Fire. His whole day, in fact his whole life is
regulated by strict disciplines. A
Sannyaasi is one who has renounced Fire.
His life is without Agni He does
not perform rituals with Fire. He does
not cook. His body is buried, not
cremated. He dwells in the forests and
seeks the Divine, through introspection and Dhyana. ‘Which of the two lives, Sannyaasa or family
life, is superior?’ is a very ancient debate among the Hindus. These Fire obligations, described in the
Vedas are performed for fulfilment of desires, getting a child, wealth,
Intelligence, fame, Swarga etc. (ishta-prapti) or for getting rid of enmity or
sickness etc. (anishta-nigraha).
Renunciation of all desires is advocated by one section of
Sannyaasis. Another section feels all
actions are defective and have to be given up.
They do not appear to be doing anything.
The Naga sadhus are such. But,
complete inaction is impossible. Hence,
a third argument rises. The fruits of
all actions must be renounced. Not the
fruits, but desire for fruits, is sought to be given up. Attachment to actions is not considered in
this argument. There is the fourth point
of view. ‘It is not proper to give up
all the actions. Actions like Yagya,
Daana and Tapa are never to be given up.
This also is not a complete view.
The obligations derived through Varna, Ashrama and other external
factors are not discussed. Shri Krishna
starts speaking His opinion from the next shlokam.
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निश्चयं शृणु मे तत्र त्यागे भरतसत्तम ।
त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः ॥ ४ ॥
Hear from Me the final truth about
relinquishment, Oh best of the Bharathas.
For relinquishment has been declared to be of three kinds, Oh Tiger
among men.
(XVIII - 4)
Shri Krishna first talks
about Tyaaga. Three types of Tyaaga are
mentioned. Sattvika, Rajasa Tyaaga and
Tamasa Tyaaga. Tyaaga means ‘to give up’
or ‘to renounce’. Here too, Shri Krishna
uses His typical measuring yardstick.
‘Outward action is not important.
The Bhava or the spirit with which the action is being performed is more
important’. He classifies Tyaaga using
this yard-stick.
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यज्ञदानतपः कर्म न त्याज्यं कार्यमेव तत् ।
यज्ञो दानं तपश्चैव पावनानि मनीषिणाम् ॥ ५ ॥
The work of Yagnya, gift, and austerity
should not be relinquished, but it should be performed; for Yagnya, gift and
austerity are purifying to the wise.
(XVIII - 5)
Great persons have
unique ways. They do not condemn
opinions. They humbly add ‘this is my
opinion’ while placing an opinion and never claim that to be a final statement. Shri Krishna accepts agreeable points from
others’ opinion and adds His own.
‘Yagya, Daana and Tapa are never to be given up. These have to be done. These acts sanctify the performer. If you have not performed, start henceforth’,
says Shri Krishna. Shri Krishna uses the
term ‘Maneeshi’ for performers of these acts.
‘Maneeshi’ means great men.
Performers of these acts are great, Shri Krishna suggests. These acts purify them. An act becomes ordinary act or great-holy
act, depending on the man doing it. When
it is done for filling up belly, when it is done with wails and frustration, it
remains an ordinary act. It becomes a
burden for him. If it done by great men,
the same act become holy. It becomes and
act which gives joy and purifies the mind.
Gandhi did ordinary act
of spinning thread. This act became a
holy act, a Yagya in National interest.
The same act, conducted pompously by Congress politicians on October 2nd,
surrounded by TV cameras, with sycophants singing loud praise is a nauseating
experience. Weaving, an ordinary work,
attained Divinity because Shri Kabirdas undertook it. Ghora Kumbhar’s holy hands shaped clay pots
and the profession became holy. Common
men go around places visiting temples.
It is mere tour. Guru Tegh
Bahadur walked all over Bharat and that was Teertha Yatra. Places were sanctified by his feet. There are and there have been millions of
priests ringing bells, offering flowers and chanting Mantras in thousands of
temples. Priesthood is/was mere job with
salary and perks for all those. But, for
Shri Ramakrishna Paramahamsa, it was his very life. He continued worshipping Mother Kali through
the Deity in that temple, even after he was blessed with Darshan of Mother
Kali, even after he experienced Nirvikalpa Samadhi. Priesthood became nobler after Shri
Ramakrishna Paramahamsa. Shri Krishna
shows us a path in this regard. He
played flute and flute became Divine. He
drove Arjuna’s chariot and drivers discovered an ideal for their
profession. He took cows to jungles for
grazing. Cow-grazing became holy. He played in river Yamuna and on her banks. Yamuna became holy. He decorated Himself with peacock
feather. That became holy. He removed plates and cleaned the dining hall
during Rajasooya Yagya. Hindu Mothers
till date regard a holy act, cleaning the place and plate after guests eat. What is the reason for this
transformation? The next shlokam
explains.
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एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च ।
कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम् ॥ ६ ॥
But, even these works, Oh Parttha! should
be performed, leaving attachment and the fruits; - such is my best and certain
conviction.
(XVIII - 6)
When an action is
performed unattached and without any expectation of fruits, it becomes
holy. The Vedas, Mahabharata and
Shreemad Bhagawatham have again and again emphasised this idea. There is one shlokam in Hitopadesha:
Vanepi
doshah prabhavanti raageenaam
Gruheshu
sarvendriya nigrahah Tapah
Akutsite
karmaani yah pravartate
nivrutta
raagasya gruham tapovanam
The
attached person will find defect and be discontented, even if he renounces and
goes to forests for meditation. The
disciplined, the one who has restrained his senses and manas, even if he
remains in family and leads an ordinary life, that is Tapas. His house becomes a Tapovanam, a hermitage,
if he is unattached and continues to be among people. Though the attached renounces everything and
goes to the forests, it is his body that remains in forests. The body seems to be alone. But, he actually takes his whole world with
him, though invisible to others. In
fact, his hut in the forests becomes a huge house and he, a family man. The unattached family man, seems to be
involved in so many worldly activities.
But it is only his body involved in activities. he is unattached both to the act and its
fruits. He becomes a Tapasvee and his
house a Tapovanam.
Shri
Ramakrishna Paramahamsa says, ‘Iha, Iha (here, here)’ is Gyaana and ‘para, para
(there, there)’ is agyaanam. That God
can be reached only there and then, is ignorance. He can be attained here and now. “I want to appreciate Nature. So, I am going to Kolli hills” said one of my
friends. “Why? Is there no Nature in your place?” “I want to enjoy Sunrise. Hence I go Kanyakumari” says one more. “Does the Sun never rise in your place? Have your ever enjoyed Sunrise from your
terrace?” “I want to become a great
scientist. That is why I am trying to
join the NASA”, says a student. “Why do
you fool yourself? Admit that you want
to earn money and hence want to go to America.
Science is an attitude. If you
have that, you are a scientist. America
or NASA is not needed to certify. Dr
Abdul Kalam, son of a fisherman, did not go to any America or join any NASA to
become a scientist?
The
issue is not your being a Sannyaasi or a family man. Whether you are unattached to actions and
unconcerned about fruits, is the real issue, according to Shri Krishna.
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नियतस्य तु सन्न्यासः कर्मणो नोपपद्यते ।
मोहात्तस्य परित्यागस्तामसः परिकीर्तितः ॥ ७ ॥
But the renunciation of obligatory
actions is not proper. Abandonment of
the same from delusion is declared to be Tamasik.
(XVIII - 7)
Shri Krishnna describes
three types of Tyaaga in the next three shlokams. Tamasa Tyaaga. To give up ‘Niyata Karma’ under the influence
of Moha (ignorance or delusion). What is
Niyata Karma? There are so many laws in
the law book. All the laws are not
applicable a common man. The place where
he stays, the position he occupies, the environment around him, the work or
profession followed by him, etc. determine the laws those will be applicable to
him. He has only to know and follow
those. Similarly, Shastras or texts
mention various Karmas or actions. All
the Karmas are not for all. His Varna,
ashrama, profession, age, environment etc. determine the Karmas for him. These are his Niyata Karmas. To give up those Niyata Karmas is very bad,
in Shri krishna’s eyes. And to give up
in Moha is Tamasa, says Shri Krishna.
Loss of Viveka is the
first casualty of Tamasa. Tamasa Tyaaga
is renunciation of Niyata Karma under the influence of Delusion or intoxication
due to loss of Viveka. Giving up Sandhya
Vandana, Satsanga etc. due to laziness;
not doing duties at home under the addictive influence of TV; plunging in chit chat with friends and
forgetting the purpose (to purchase medicines for bed-ridden mother for instance)
for which came to the shopping centre;
getting diverted to a casino, a gambling den or wine bar while on way to
work; Postponing daily duties like
bathing, etc. under the influence of laziness or sleep; all these are Tamasa Tyaaga.
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दुःखमित्येव यत्कर्म कायक्लेशभयात्त्यजेत् ।
स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत् ॥ ८ ॥
He who from fear of bodily trouble
relinquishes action, because it is painful, thus performing a Rajasik
relinquishment, he obtains not the fruit thereof.
(XVIII - 8)
Giving up Niyata Karma
as those are painful, or hindrance in pleasure seeking, is Rajasa Tyaaga. Pain may be physical difficulties or worry to
the mind about time or money spent, or difficulties in following regulations
and restrictions. A person of Rajasa
Guna sees the pain and difficulties.
That is because he has no shraddha (faith) in the actions or the
shastras prescribing these rituals. To
act as you wish because listening to mother, father or Guru is painful for the
mind; To renounce family life and taking
Sannyaasa because family life is a big burden;
To try and get into government service because the present job in
private sector is too hectic; to resign
from job at young age only to get a bulk amount and regular pension; all these are Rajasa Tyaaga. The surest fruit of Tyaaga is peace in
mind. But, the performer of Rajasa
Tyaaga never gets peace.
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कार्यमित्येव यत्कर्म नियतं क्रियतेsर्जुन ।
सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः ॥ ९ ॥
When obligatory work is performed, Oh Arjuna! only because it ought to be done, leaving
attachment and fruit, such relinquishment is regarded as Sattvika.
(XVIII - 9)
Sattvika Tyaaga is to
perform routine, daily acts with a mere feeling that it is a duty, without any
attachment and without any desire for fruit.
Here actions are not relinquished, but attachment to action and expectation
for fruits are renounced. The act is to
be performed with full enthusiasm. It is
a pleasure doing this task; it is a
pleasure handling the instruments; such attachments are to be avoided. Flowery imagination about fruits, planning
about the fruits, plans to avoid possible undesired fruits, such attachments to
fruits are also to be avoided. When
action is renounced, only the visible link with action is snapped, not the
invisible attachment within. In Sattvika
Tyaaga, action is on, but the internal link (attachment) is off. Sattvika Tyaagi is explained further in the
next shlokam.
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न द्वेष्ट्यकुशलं कर्म कुशले नानुषज्जते ।
त्यागी सत्त्वसमाविष्ठो मेधावी छिन्नसंशयः ॥ १० ॥
The relinquisher endued with Sattva and a
steady understanding and with his doubts dispelled, hates not a disagreeable
work nor is attached to an agreeable one.
(XVIII - 10)
He does not hate and try
to avoid ‘Akushala’ karma. The karmas
which result in harmful effects are akushala karma. Those which give unfavourable fruits are also
akushala karma. Karmas, permitted by
shastras, performed with attachment and desire for fruit are also
akushala. All such karmas push Jeeva
into birth-death cycle and hence akushala.
Sinful karmas banned by shastras are also akushala as these push Jeeva
into Naraka and lower births. Sattvika
Tyaagi does not do such akushala Karmas, but does not either hate these. Contempt for these actions is not the reason
for his avoiding these. There are two
persons not trapped in the arms of intoxicating ‘liquor’. One hates liquor and the habit of drinking it
and hence is not trapped by it. His experience
in childhood or things he heard or read may be reason for his contempt. If hatred vanishes somehow, there is a
possibility of his getting trapped. The
other person does not drink as he has realized various aspects of drinking
habit by analysis using Viveka. He knows
that it will cause his downfall and hence does not try that. There is not even a pinch of hatred in him
for the drink or for the habit. There is
only Viveka. There is one more
explanation in spiritual language.
Desire binds. Contempt also binds
equally. When hatred is the cause for
avoiding an act, the visible, external link is absent. But, internal bondage with the Karma, bondage
of hatred, continues.
He does not seek kushala
karma either. The virtuous Karmas which
result in good are Kushala Karmas.
Greatness, Elevation and Liberation are the fruits of Kushala
Karmas. These are sanctioned by the
texts (shastras). Actions performed
without attachment and without desire of fruits are Kushala Karmas. Pleasure or pride or feeling of greatness
does not arise in the minds of Sattvika Tyaagi, while doing these Karmas. There are no disturbances in his mind, when
he does or fails to do these actions.
Sattva Samaavishta:
- Anchored on Paramaatman, the Chinmaya
Swaroopa. Immersed in the Aatman. It is easily possible for one not interested
in world and its objects.
Medhavi Cchinna
Samshayah: - This is a great word. ‘Cchinna Samshaya’ is ‘destruction of all
Doubts’. One who has no doubt. Medhavi means ‘Intelligent’. Not mere brainy intellect, but the intellect
that knows Aatma Gyaana. Not the one who
is merely an efficient performer of tasks, but one who does His works in the
Light of the Aatman. There is
Medha-sukta in the Vedas. ‘Give me
Medha-shakti’ is an oft-repeated Prarthana in the Vedas. The foremost fruit of Gayatri Mantra Japa is
Medha-Shakti.
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न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः ।
यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते ॥ ११ ॥
Actions can not be entirely relinquished by
an embodied being, but he who relinquishes the fruits of actions is called a
relinquisher.
(XVIII - 11)
This idea has been
discussed in detail in the third and fourth chapters. Karmas are inevitable for ‘bodied’ men. The body is of Prakruti. Kruti or action is part of the term Prakruti. Prakruti is ever in action. The body also is. One may easily give up actions like Yagya,
Daana and Tapa. But, actions like
dining, sleeping, movement of arms and legs, walking, digestion, excretion and
so many other activities are essential for bare minimum survival of the
body. These are inevitable. There are innumerable Karmas like Talk,
rules, regulations, use of social systems and Natural resources, governmental
laws, efforts towards earning livelihood, while living in a society. Karmas do not stop even if you shift your
abode to a forest. The bondages due to
Karma have to be burnt down if one has to get out of Birth and Death cycle and
reach the Paramaatman. Karmas can not be
avoided so long we dwell in Body. The
renunciation will be only at gross external plane. Getting rid of Karmas from within is the real
renunciation. What is then the way? No attachment with Karmas within, no
eagerness or contempt to do the Karma, no concern or worry about fruits.. that
is the way to burn the bridges with Karmas.
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अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।
भवत्यत्यागिनां प्रेत्य न तु सन्न्यासिनां क्वचित् ॥ १२ ॥
The three fold fruit of action – disagreeable,
agreeable and mixed, - accrues to non-relinquishers after death, but never to
relinquishers.
(XVIII - 12)
The impression left in
mind by all the actions blossom as swabhaava.
Positive and Holy actions leave good impression and unholy, wrong
actions leave unholy impression. There
is difference in swabhava of two sadhus, both pious and pure. That is due to the different impressions left
by their actions in different backgrounds.
Two wicked persons. Both are
bad. Yet, there is difference between
them That is also due to different
impressions of their actions in different situations transforming as different
swabhava.
Sanchita Karma also give
fruit and also leave impression. The
impression manifests as thoughts and fruit is carried on as Prarabdha. Dreams are expression of thoughts in sleep
and speech and actions are expression of thoughts in wakeful state. Favourable and unfavourable situations developing
in life are effects of Praarabdha. There
are three stimulants for experiencing Praarabdha: Stimulant arising from self, that from the Gods
or Nature or unknown factors and that from other persons. Let us understand this through an example.
A student studies and
performs accordingly in the examination.
That is the usual way things happen in life. There are different way too. The student develops a casual or
over-confident attitude in the final days of preparation. He is diverted to other subjects and does not
perform well in the examination. He gets
poor marks. This is the first type. He develops fever or uneasiness due to an
unforeseen factor, say a thorn pricked in his finger nails. He can not write the examination as well as
he studied. This praarabdha stimulated
by the second type of stimulant. A good
student has studied and prepared well.
In the exam hall, another boy brings in bits of written papers and
copies, but throws the bits of papers near the good student when the hall is
visited by invigilation squad. The good
student is innocently trapped and dismissed from the exam hall. This is the third type. A businessman takes a wrong decision in
investment and suffers loss. This is the
first type. There is an unexpected rain
and his stocks are damaged. He suffers
heavy loss. This is the second
type. His partner or employee betrays
him and he suffers heavy loss. This is
third type. The same trader makes a wise
decision and gains a substantial profit.
That is the first type. His son
dies in an unexpected accident and he gets a large sum as compensation. This is second type. He gets a property, few millions worth from
someone whom he had helped long back and forgotten the incident as well as the
person. This is third type.
The result of actions is
only in the form of situations arising, favourable for good actions and unfavourable
for unholy actions. Favourable situation
need not necessarily be pleasure or happiness for the person. And unfavourable situation need not
necessarily be unpleasant or sorrowful.
There will be a lot of wealth, but he may be comparing self with someone
else more wealthy and be sad and restless with jealousy. He may not be well-placed financially, but
may be peaceful and joyous due to absence of desires and ambitions. The seeker applies the situations offered by
Praarabdha, favourable or otherwise, towards his elevation. When he gains a favourable situation, he will
not allow self to be carried away in euphoria, but dedicate that in service of
the world. Similarly, when faced with
unfavourable situation, he will not allow self to be buried deep in depression
but take that as ‘process of cleansing’ and face it smiling. It has come to eliminate his past sins and
prevent him from future sinful actions, according to him. One may dedicate the loan he lent to others
as ‘Shri Krishnaarpanam’ and forget it. He
can not do the same for loan he has taken from others. He has to pay it back. Similarly, favourable situation can be
offered at the feet of Shri Krishna saying ‘Shree Krishnaarpanamastu’. It has arisen from his good acts, for the
good he has done to others. It can
refuse experiencing pleasure from it and eliminate it. But, he can not offer the unfavourable
situation arising out of his unholy actions, at the feet of Shri Krishna and
get rid of it. He has to face it. The only way he has is to refuse to be sad
over it and face it smiling. One person
grabs and holds on to a property of another.
He refuses to give it back on humble requests. The owner gets enraged and thrashes the
encroacher. He complained to the Police,
which arrested and prosecuted him. The
court punished him with imprisonment. He
protested saying it was a mere reaction to ‘his encroaching upon my property’. The judge remarked, “Do you agree that you
hit him? Then punishment is
inevitable. You may have genuine reason
for your action, but that is beyond the purview of this court. The punishment is only for your act of
hitting him. You must approach civil
court for the dispute over property”. Similarly,
unfavourable situation is bound to result from Ashubha Karma (unholy or sinful
acts). To face it without getting
aggrieved, to take it smilingly as an ‘opportunity offered to clean my sin’ is
the best option before a seeker.
-\-
पञ्चैतानि महाबाहो कारणानि निबोध मे ।
साङ्ख्ये कृतान्ते प्रोक्तानि सिद्धये सर्वकर्मणाम् ॥ १३ ॥
अधिष्ठानं तथा कर्ता करणं च पृथग्विधम् ।
विविधाश्च पृथक्चेष्टा दैवं चैवात्र पञ्चमम् ॥ १४ ॥
Learn from Me, Oh mighty-armed! these five causes for the accomplishment of
all works as declared in the wisdom which is the end of all actions:
The body, the agent, the various senses,
the different functions of a manifold kind, and the presiding Divinity, the
fifth of these.
(XVIII – 13, 14)
Sankhya philosophy has
been told by Kapila Muni. ‘There are
five causes for completion of any work.
Let me tell those to you’, says Shri Krishna. Sankhya reveals the secrets to eliminate
Karma. Here, Arjuna wants to escape from
battle. Battle is inevitable and a duty
for Kshatriya. Shri Krishna wants to
involve him in action on battlefield. At
the same time, He is also cautious that Arjuna does not get bound by this
action. Hence, Shri Krishna is
explaining Karma through the eyes of Sankhya.
When man does a work
with a feeling, ‘I do’, bondage with Karma is formed while the act is
accomplished. With the feeling absent,
only Karma siddhi (accomplishment) occurs.
There are so many actions going on in the world. Trees grow and perish. Rivers flow, cause floods. These do not attach to him as Paapa and Punya
Karmas. These Karmas do not bind him as
he does not feel he is the doer of these acts.
Kartha Bhava or the feeling that ‘I am the doer’ has to go. That is what Shri Krishna suggests.
Adhishtaanam, Kartha,
karanam, cheshtaa, and Deivam are the five causes for completion of any work. All the works in world ‘by men’ are
accomplished due to these five causes.
Adhishtanam is body. Karthaa
means ‘doer’. The actions happen in
Prakriti. We, Jeevas do not do those. We regard karmas as being done by us, due to
ignorance and ego (aviveka and ahankara).
Hence, we become Kartha. Karanam
means instruments. Five karmendriyas,
five Gyaanendriyas, manas, buddhi, chitta and ahankara are the fourteen
instruments. Vividha cheshtaa: various efforts using these instruments are
vividha cheshtaa. Daivam is the unseen
factor. Impressions left by previous
Karmas this birth and previous births are also Daivam. Shubha Karma leave shubha impressions and
ashubha karmas leave ashubha impressions.
These impressions in inner self incite us to more actions. Any task is completed only if all these five
are there.
-\-
शरीरवाङ्मनोभिर्यत्कर्म प्रारभते नरः ।
न्याय्यं वा विपरीतं वा पञ्चैते तस्य हेतवः ॥ १५ ॥
Whatever action a man performs by his
body, speech and mind – whether right or reverse – these five are its causes.
(XVIII - 15)
Though the instruments
with us are different and separate, generally manas, speech and body are
regarded as the instruments for all Karmas.
While explaining Tapas in seventeenth chapter, Shri Krishna mentions
Shareera Tapas (bodily), Vaak Tapas (speech) and Manas Tapas (mind). All the Karmas done with these three
instruments, whether Holy ones prescribed by Shastras or unholy ones against
the prescriptions of texts, are accomplished by the above mentioned five
causes.
-\-
तत्रैवं सति कर्तारमात्मानं केवलं तु यः ।
पश्यत्यकृतबुद्धित्वान्न स पश्यति दुर्मतिः ॥ १६ ॥
Such being the case, he who through a
non-purified understanding looks upon his Self, the Absolute, as the agent, -
he of perverted mind sees not.
(XVIII - 16)
Durmathi’ is wicked or
defective buddhi - the buddhi that does not discriminate between Jada and
chetana or Prakruti and Purusha. Who is with
Durmathi? All the Karmas happen by the
above mentioned five causes. He who
regards the Aatman to be the doer is said to have Durmathi. Am I the doer of numerous works happening in
Nature? Rain falls. Flood flows.
Wind flows. Waves rise and
fall. We do not regard self as the doer
in these acts. There is no doubt in us
that these works happen in Nature. The
body grows. Child becomes boy and boy
becomes an adult. Hair goes grey. Food is digested. We do not regard these as being done by
us. They merely happen. But, when the hand gives, takes and writes,
or the legs walk, or the eyes see, the throat speaks, ears hear, mind relishes,
the mouth crushes and gulps food, the body rests and sleeps, buddhi decides, or
when mind and body involve in sex, the Aatman, pure and unconnected, is
regarded as ‘doer’. We do not realize
that these acts are happening through the respective organs. The body feels hungry and we say, ‘I am
hungry’. Buddhi introspects and we feel,
I am thinking’. Shri Krishna says,
‘Aatma na karoti, na lipyate’ - The Aatman does not do (XIII – 31). ‘Kaayena manasa buddhyaa
kevalaireendriyairapi’ – the instruments like body, mind and buddhi do the
works. We regard ourselves as Karthaa
out of ignorance.
-\-
यस्य
नाहङ्कृतो भावो बुद्धिर्यस्य न लिप्यते ।
हत्वापि स इमांल्लोकान्न हन्ति न निबध्यते ॥ १७ ॥
He who is free from the notion of egoism,
whose intelligence is not affected (by good or evil), though he kills these
people, he kills not, nor is bound by the action.
(XVIII - 17)
Hari conspires and
designs a plan to kill Bhaskar. He executes
his plan through Giri. Giri kills
Bhaskara. The judge presiding over the
case declares seven-years rigorous imprisonment for Giri and death penalty for
Hari. Ramesh, the jail assistant
executes the judgement and pulls the rod to take the life of Hari. Four men have contributed to ‘killing’ in
this scenario. Bhaskar’s life was ended
by Hari and Giri. Hari planned and Giri
executed the plan for money. The
conspirer, who planned but did not perform the action of killing, got death
penalty and the one actually killed got imprisonment of seven years. Hari was passionately attached to the action
of killing Bhaskara. Giri was attached
to the fruit of action (money offered by Hari).
Both got punishments, conspirer getting harsher punishment than performer. Hari’s life was ended by two, the judge being
the planner and the executioner being the performer. Both regarded their actions as mere duty and
were not attached to the action. Hence,
their actions are not regarded as killing, though the actions resulted in end
of life. They are not bound by their
actions. If Hari had been known to them
and they had grieved at causing his death, then they would have been bound by
their actions.
-\-
ज्ञानं
ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना ।
करणं
कर्म कर्तेति त्रिविधः कर्मसङ्ग्रहः ॥ १८ ॥
Knowledge, the known and the knower form
the threefold cause of action. The
instrument, the object and the agent are the threefold basis of action.
(XVIII - 18)
Karmachodana is the
inner stimulations before any action is outwardly done. Before one drinks water, there rises a
knowledge of thirst. Gyeyam is that
which is to be known, where to get water and the vessel, in this instant. The one who knows this is Parigyaata. There is the seer, listener, taster, etc. who
knows separately through respective senses.
Yet, the one who gathers the experiences through all the senses and
knows is Parigyaata. The knowledge can
not be whole through a single sense. For
instance, if a flower is seen, its colour and shape can be known. These may not be sufficient to know the
flower fully. The softness of petals
will be known through touch, smell through the nose and its taste through
tongue. The total knowledge of flower is
gained by gathering all these experiences and the gainer of this total
knowledge is Parigyaata. Karma chodana
is threefold, Gyaana, Gyeyam and Parigyaata.
All the actions, from very ordinary routine ones to unique,
extra-ordinary ones, take shape, only on the stimulation of these three in the
mind.
Karanam (instruments),
Karma (action) and Karthaa (performer) are the three factors in completion of
any action. These are threefold
Karma-sangraha. These three are
essential for bindings due to
action. If Karthaa is removed, Karma
sangraha (accumulation of action) or binding due to action does not
happen. If Karthaa Bhava, an expression
of the Ahankaara (ego), action alone happens, no bondage.
-\-
ज्ञानं
कर्म च कर्ता च त्रिधैव गुणभेदतः ।
प्रोच्यते
गुणसङ्ख्याने यथावच्छृणु तान्यपि ॥ १९ ॥
Knowledge, action and agent are declared
in the Sankhya philosophy to be of three kinds, from the distinction of
Gunas: Hear them also duly.
(XVIII - 19)
Shri Krishna, in the
next twenty shlokams, explains Guna based three types (Sattvika, Rajasa and
Tamasa) each of Gyaana, Karma, Karthaa, Buddhi and dhruti two chief instruments
with Karthaa, and sukham, the effect of Karma.
He explains variations of these according to the three Gunas. He had mentioned three stimulants or causes
for Karma and three bases for Karma in the previous shlokam. Shlokas 20 to 28 describe three types of
Gyaana, Karma and Karthaa. Shlokas 29 to
35 deal with three types of Buddhi and Dhruti.
Buddhi is prime among the instruments with man. Dhruti, a trait of manas, is also discussed
with Buddhi. Sukham or pleasure is
natural effect of any Karma. It also has
to be known and hence, its three types are explained in shlokam 36 to 39.
-\-
सर्वभूतेषु
येनैकं भावमव्ययमीक्षते ।
अविभक्तं
विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् ॥ २० ॥
That by which the one indestructible
Substance is seen in all beings, inseparate in the separated, know that
knowledge to be Sattvika.
(XVIII - 20)
Sattvika is knowing the
whole. The diversities found in creation
are of Prakriti. This has been discussed
in detail in shlokam 4th of chapter XIV. The variations are superficial. There is an oneness behind and beyond these
diversities, like a thread uniting the flowers in a garland (VII - 7). The one who is trapped in the glamorous
variations does not see and know the oneness.
In fact, that is the only one existing, rest all appear to be. These seem to be today, nay, this
moment. These may disappear the next
moment. These are in a continuous
process of destruction. That, the One
Tattva, is the Only One behind these, the Only Satya, Indestructible,
Imperishable, Eternal. Everything in
Prakriti, though perishable can perform actions. They gain power to act from that Tattva. That Tattva is One, can not be split or
divided into many. It pervades the whole
creation. This is Sattvika Gyaana.
Various types of
energies are being discovered and researched in science. Nuclear energy, Atomic energy, chemical
energy, wind energy, electrical energy, magnetic energy, energy from momentum,
energy from rotation, electro-magnetic energy, etc. All these appear to be different and
separate. All these are mere forms of
the One energy. These manifest in
different ways and appear to be different.
This is Sattvika Gyaana.
Seeing the whole
humanity as one, is Sattvika Gyaana. Religions
may be various, Divinity or Godhood is One.
That is Sattvika Gyaana. But, in
the name of Sattvika, insistence that a goat and a tiger should live together
amicably, is not merely foolish, but also dangerous. When the country is surrounded on all sides
by enemies, conspirators and saboteurs, it is wrong for the Government to
propagate that ‘all are one, no need for powerful military, no need for harsh
action against those, no need for death penalty’ etc. An idea is being loudly propagated by some
‘intellectuals and renowned men’. ‘The
naxalites, violent, brute killers are also humans, our own brothers’, they say
and hence oppose any action against naxalites.
It is not a Sattvika attitude or gesture of a noble heart. Conspiracies are hatched, huge funds
collected, armies of men organized to convert religions of innocent, ignorant
and unprepared common men. It is not
Sattvika broad-mindedness to shut your eyes to this and to condemn those who
oppose and try to create awareness among people against these efforts of the
conspirators. All of them hide behind
Buddha, Gandhi to justify their distorted ideas. Let an individual sleep and snore leaving doors
in his house wide open. Let him not
worry about thieves entering and stealing their personal belongings. May a common man root himself on Ahimsa and
stake his life and property. But, if the
Prime Minister, Home Ministers and men sitting on important positions meant for
protection of common men, the media, the intellectuals, thinkers and others
meant to educate the people say this, they are surely betraying the people for
some unseen benefits to themselves. Such
a thought in these men is not Sattvika. Do
they roam around, travel everywhere without any security for themselves, propagating
‘terrorists are also humans and should be treated with kindness’? Don’t they arrange to have Z and ZZ
securities for themselves with our money?
Let them risk their own lives for the sake of their ‘pretty Ahimsa’
ideology. We do not care. But, none has right to put lives of common
men at stake.
-\-
पृथक्त्वेन
तु यज्ज्ञानं नानाभावान्पृथग्विधान् ।
वेत्ति
सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् ॥ २१ ॥
But that knowledge which sees in all
beings various entities of distinct kinds as different from one another, know
that to be Rajasika knowledge.
(XVIII - 21)
This is found in common,
very common man. He can not see the
‘unseen’. ‘It appears different. Then, it has to be different’. This is Rajasa Gyaana. Our food must have carbohydrates, proteins,
vitamins, fats, minerals, and fibre content.
Carbohydrates should be the major part and the others in smaller and proportional
contents. The food should not be spoilt
or rotten or burnt. It should be fresh,
hot and direct from the stove. Food
should be eaten when hungry. Food should
be eaten peacefully, without haste, in seated posture. It should be well-crushed in mouth. This is knowledge about food. But, what does a common man do? He sees the food materials, fruits and
vegetables as different and various, whereas the chief constituent of all the
grains is carbohydrate, all the pulses is proteins and all the vegetable is
vitamins. ‘I like this. I do not like that. I hate that’.
He stamps each food item with his likes and dislikes. He eats the liked ones more than the bodily
need. He avoids the disliked ones even
if those are bodily beneficial. In sweet
shop, all the sweets essentially contain flour, ghee and sugar. Even then, man confuses self on which to buy,
as he sees the sweets as different on the basis of petty factors like colour,
shape, flavour etc. While deciding on a
hotel for dining, one has to find answers to these four questions. • Do
they use good quality and pure materials for cooking? • Are
the kitchen, dining tables, plates, spoons, utensils, servers and general
surroundings clean? • Do they pay their employees reasonably
well? (If you have social
awareness!) • Are you hungry? This is Sattvika Gyaana. But, most of us, ignore these. Enticed by fancy names of the hotel and food
items, ignorantly trapped in mire of likes and dislikes, they are confused in
deciding both the hotel as well as the items to eat. We know many who sit in front of their open
cupboard unable to decide the dress they will wear. All these men are lured by superficial
differences, see the world as various and do not see the inherent oneness. Such is Rajasa Guaana.
The medical science
today is in the clutches of Rajasa Gyaana.
The human body has organs which appear different. Shapes are different. Functions are different. The ways these are affected are also
various. But, all these organs work in
coordination. These are intimately
connected with each other. These support
one another. Malfunctioning in one
affects the other. The modern medical
science looks at the human body as a mere assortment of various organs. If an ailment strikes the body, it is exposed
through one of the organs. The medical
science is preparing doctors specialized for a single organ. One for the eyes, another for the ears, one
for the tooth, another for the abdomen, one for the heart, another for the
lungs, one for the bones, another for the marrow, one for the muscles and
another for nerves, one for the kidney and another for the lever. There is one for the child in the womb, one
for newly born child and one for children below eight years of age. My wife suffered from marrow ailment. We approached ‘Oncologist – Haematologist’ an
expert for blood and marrow. She
suffered abdominal problems caused by the medicines. Now, we had to approach a
Gastro-enterologist, an expert for abdominal area. His treatment affected the kidneys and we
rushed to the Urologist, an expert for kidneys.
She had severe headache. Now,
Neurologist came into picture. Should we
call this knowledge or Ignorance? Or
collective Banditry / decoity. It is no
use blaming the doctors. That is what
they know. The basis of medical science
is wrong as it sees the body, not as a single unit but as various organs put
together. It is Rajasa Gyaana.
In Bharat, especially in
Tamil Nadu, Andhra Pradesh and Mumbai, started riots based on language. Bharat was divided into linguistic states
after these riots. Today, disputes over
languages have started rising heads.
These disputes are being instigated by ‘leaders’ with half baked
knowledge in language. ‘My language is
pure. My language is ancient. My language is sweet. It is superior to other languages’. This is Rajasa Gyaana. The essential thought expressed in every
language is same. Thus all the languages
are same. They are merely different expressions. Realizing this is Sattvika Gyaana. Those who wish to ‘bake their selfish bread
in the fire of communal disputes’ try to split the society into fragments by
inciting fanaticism. Those who wish to integrate
the society and instil oneness, teach their language and try to make others
realize that all languages express the same idea, in different styles. If it is Aram, Porul, Inbam and Veedu in
Tamil (Tiruvalluvar did not talk about Veedu), it is Dharma, Artha, Kaama and
Moksha in Samskritam. If it is
Tiruvachakam by Tirumoolar in Tamil, it is Yoga Sootra by Patanjali in
Samskritam. It is Bharathiyar poems in
Tamil, it is Savarkar’s poems in Marathi.
It is Aandal’s Tiruppaavai in Tamil, and it is Meera’s bhajans in Braja
Bhasha. It is Kalki in Tamil, it is
Munshi Premchand in Hindi and Vi Sa Khandekar in Marathi. The same thought has been expressed by others
in different languages in their own unique styles. To know these as different and one’s own as
separate and superior is Rajasa Gyaana.
To know all as the same is Sattvika Gyaana.
-\-
यत्तु
कृत्स्नवदेकस्मिन्कार्ये सक्तमहैतुकम् ।
अतत्त्वार्थवदल्पं च तत्तामसमुदाहृतम् ॥ २२ ॥
Whilst that which is confined to one
single effect as if it were the whole, without reason, without foundation in
truth, and trival, - that is declared to be Tamasika.
(XVIII - 22)
They have kept their
communist shops open even now. There was
a publishing house called ‘New Book House’ publishing books on Marx and
Engels. Now, it sells books on
Spiritualism and Meditation. The leaders
at least have their earning. What about
the placard holding ordinary members of Communist Parties? They carry fond hopes of petty rise in their
wages and shout and perspire for these communist unions. Look at the thousands herding behind these
communist union leaders. None of them
know anything of Marx or his ideology.
None of them know that this ideology has been dumped into dustbin world
over. Yet, they offer their support and
strength to the parties and unions affiliated to communist ideology. This is Tamasa Gyaana, a petty, false thought
held on adamantly.
-\-
नियतं
सङ्गरहितमरागद्वेषतः कृतम् ।
अफलप्रेप्सुना
कर्म यत्तत्सात्त्विकमुच्यते ॥ २३॥
An ordained action done without love or
hatred by one not desirous of the fruit and free from attachment, is declared
to be Sattvika.
(XVIII – 23)
The
indicators of Sattvika Karma (actions) are:
- a conviction that it ought to be done;
absence of desire or concern for fruits;
work performed dispassionately without any likes and dislikes; absence of the feeling ‘I am doing’;. The best attitude while doing any work is
that ‘this has to be done’. The
motivation must be from within. If there
is a feeling that ‘this work has been thrust on me’, there is more possibility
of contempt arising for the work and abandoning it.
One
is tempted to adopt short cuts if Desire for fruit of action grows. Efficiency of performance reduces. If attachment for the work grows, there is a
tendency to be in the work irrespective of whether there is need for it or
not. Attachment for one naturally causes
dislike for another work. Liking for the
work, rather than necessity for it, becomes the cause for any work.
‘I
am doing. Can anyone else do this
better?’ This is the sense, ‘I am the
doer’. This develops, especially when
favourable fruit is reaped from the work.
This grows when one is aware that he is being noticed and appreciated
for the work. This also develops when
the work being done is regarded as pious or benevolent. If there was attachment for some other work,
which could not be done due to involvement in this work, a vanity develops
that, ‘I have sacrificed that work for this’.
-\-
यत्तु कामेप्सुना कर्म
साहङ्कारेण वा पुनः
।
क्रियते बहुलायासं तद्राजसमुदाहृतम् ॥ २४ ॥
But the action which performed desiring fulfilment
of desires, or with self – conceit and with much effort, is declared to be
Rajasika.
(XVIII - 24)
Expectation
that pleasure, wealth, objects, fame, repute, etc. will be gained by doing an
act, makes it Rajasika. Habit of
expecting fruits is ingrained in us from our childhood. ‘Do this.
You will get that’; ‘Study
well. You will get a good job and you
can be happy’; ‘A little hard work now
and you will live a comfortable life in future’; ‘Join NCC.
You will get certificate which will help you get admission in a better
college’; such dialogues are very
commonly spoken all around us.
Appreciation
by others, of good work done in public view stimulates Ahankara. Ahankara is also stimulated while performing
good actions unseen by others and unknown, by a feeling of being unique and
superior to others. ‘It is me who can
think with such nobility’ thinks the performer.
Men around pour oil to the fire of Ahankara. ‘’You are great’; ‘The good always suffer’; ‘You have accomplished with so much
patience’; Their comments may be sincere
and in good intention. These however
boost our ego.
Work
done with a whimper, work carried out with a sigh and discontent, is
Rajasa. Every work requires physical strain. When desire for fruit dominates the mind,
physical exertion is not registered. Appreciation
by others intoxicates and diverts the mind.
A sense of sacrifice, a feeling that ‘I have given up physical comfort
to do this work’ incites more exertion, more than what is required. It is Sattvika action if the work is carried
out casually and Rajasika if carried out lot of strain.
This
trend is usually unexposed in ordinary day-to-day works. It is exposed on special occasions, in
situations when wok appears to be too hard.
When some adjustments are demanded in the family due to financial
hardship, on special Pooja days when a lot of works have to be completed in a
short span, when someone in the family is bedridden and more work than usual is
in demand, when unforeseen calamity in the surroundings disturbs our daily
routine, we get opportunity to turn search light inward to know if we are
Sattvika or Rajasika in action.
-\-
अनुबन्धं क्षयं हिंसामनवेक्ष्य च पौरुषम् ।
मोहादारभ्यते कर्म यत्तत्तामसमुच्यते ॥ २५ ॥
That action is declared to be Tamasika
which is undertaken through delusion, without heed to the consequence, loss (of
power and wealth), injury (to others) and (one’s own) ability.
(XVIII - 25)
Anubandham Kshayam: The one
desirous of fruits is very clear in action.
He just performs the action with the fruit in mind. The Tamasi, intoxicated as he is, loses the
very faculty of thinking and does not think of fruit. He does not think of damaging effect of his
action on self or others. He is not
bothered about the time wasted. He just
plunges into action.
Himsaam: He is not bothered about the
possible violence caused by the act.
Violence includes all types, effect on the lives, effect on Nature,
effect on values and the Ideal and effect on self. He does not intend violence, but does not
reconsider the action over possible violence.
He steps into action without any thought whatsoever.
Anavekshya cha Pourusham: Do I have
the Buddhi, ability, time, qualification suitable for this act? This is a question to be raised before
starting any work. No such thought is
put in Tamasika acts.
Mohaad Aarabhyate Karma: There is no
Ahankara in the doer. There is no
superior feeling either of self or the work.
In fact, there is no thought either.
The mind in sort of intoxicated state.
Viveka is absent. Work done in
such a state is Tamasika.
-\-
मुक्तसङ्गोsनहंवादी धृत्युत्साहसमन्वित: ।
सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते ॥ २६ ॥
An agent who is free from attachment, non
– egoistic, endued with fortitude and enthusiasm and unaffected in success or
failure, is called Sattvika.
(XVIII – 26)
The
performer of acts also varies in three types depending on the Guna. How is a Sattvika Karthaa?
Muktasanga:
- Unattached. Unattached both on the action as well as its
fruit. Some actions leave soothing,
pleasant feeling in our mind. We develop
an attachment with the work, unintentionally.
I feel comfortable and relaxed talking to a person. Gradually, I develop attachment with the act
of conversing with him. Such attachment
with action is absent in Sattvika Kartha.
In other instances, we develop attachment with the fruit of action. The action may be painful and not to our
liking. Yet, we involve in it keeping
the fruit in our mind. Sometimes, the
fruit expected may be subtle and not percievable normally. I am on the road. The man walking ahead drops his purse. I see the purse, lift and return it to
him. He receives it and does not utter a
word of thanks or does not even smile appreciating my action. If I am annoyed or if a thought seeking to
ridicule his thanklessness arises in me, it means I had a subtle expectation of
a favourable fruit from my action of returning the purse. Sattvika Kartha does not retain even subtle
attachment with the action or its fruit.
Anahamvaadi:
- One with no Ahankara and
abhimaana. Ahankara or ego prompts us to
do a work and also to avoid a work. Even
good acts like speaking truth or being honest or being large-hearted is
sometimes a handiwork of abhimaana that ‘I am superior or special and hence my
action should suit my stature’. Anahamvaadi
does not give space to such vanity and involves in a work purely on the thought
that ‘it ought to be done’. There is
closely related family. I regularly
visit them. One of three boys in that
family resigned his lucrative job and went away taking Sannyasa. The parents were annoyed at me for not
advising and stopping him, using my influence over him. They showered choicest abuses on me. My Ahankara tries to forbid my visiting their
house. One who has eliminated this is
Anahamvaadi.
Dhruti-Utsaaham samanvitah:
- He is full of Dhruti and Utsaaha. He is firm and enthusiastic. Dhruti
is forbearance and firmness. When a work
is being done, there arise many hurdles and many alluring diversions. These mean to test patience and persistence
of the doer. Harsher hurdles and powerful
allurements appear when successful completion of the work is near. The Nature has pyramidal structure for
winners, with less space at the top.
Only the most deserving reaches the top.
To stop the undeserving, infirm, inconsistent, inefficient from reaching
the top, Nature throws stronger challenges at him. One who is not stumped by these is said to
possess Dhruti.
Utsaha or Enthusiasm
may be generated by external factors or may spring from within. Enthusiasm generated on being appreciated, on
listening to music, viewing a movie, on gaining a favourable result, on
achieving success, is sourced externally, whereas in a Sattvika Karthaa,
enthusiasm is from within. Sattvika
Karthaa is ever smiling and enthusiastic.
Siddhi – Asiddhiyoh Nirvikaarah:
- Unaffected by successes and
failures. He continues with the next
action irrespective of whether he succeeds or fails. The next work may be rest. When involved in work, he is unaware of the
exertion on body. The body demands rest
immediately on completion of the task.
One who is falls into deep sleep, unaffected by success or failure is
Sattvika Karthaa. ‘Professional’ is an equivalent
word in the modern context.
-\-
रागी कर्मफलप्रेप्सुर्लुब्धो हिंसात्मकोsशुचिः ।
हर्षशोकान्वितः कर्ता राजसः परिकीर्तितः ॥ २७ ॥
He who is passionate, desirous of the fruits
of action, greedy, malignant, impure, easily elated or dejected, such an agent
is called Rajasika.
(XVIII - 27)
He
explains traits of Rajasa Karthaa.
Raagee: ‘Rajo raagaatmakam’ said Shri Krishna (XIV -
7). Rajasa is full of Raaga or
attachment. That is why, he mentions
‘Raagee’ first while explaining Rajasika Kartha. He has intense attachment with action and its
fruits.
Karma phalaprepsu: Rajasi will
never step into any action without calculations on fruits. That is the motivation for him to act. Be it spiritual effort, or religious rites
like Yagya, Daana etc. or actions meant for essential bodily requirements, or
worldly actions, he is focussed on fruits.
Lubdhah: He is
greedy. He is never contented and always
wants more. He always wants more of
money, things, appreciation, repute, comfort, and anything else he gets.
Himsaatmaka: Violence is an integral part of his mind. He is not bothered about unintentional
violence on others and damage caused to others, while pursuing selfish
demands. He will not hesitate to cause
violence or harm, if that is inevitable in selfish pursuits. He is doubly pleased if others, the deprived
and the defeated, are irritated and annoyed at the pomp and show, vulgar
display of extravagance while doing the work and at his rude display of pride
and arrogance while enjoying the fruit of his action.
In
shlokam 25, Shri Krishna had mentioned Himsa (violence) while describing
Tamasika Karma. Violence happens on
others by the actions of Tamasi, due to his ignorance. Violence is in his action, whereas, violence
is part of mental make-up of Rajasi.
Ashuchi: Unclean.
He is not concerned about cleanliness as he is more drawn towards
pleasure. His body, clothes, habits are
unclean.
Harsha-Shokaanvitah: He is affected by pleasures and pain,
favourable and unfavourable situations, and successes and defeats. He attains a state of euphoria in favourable
and pleasurable experiences and plunges into depressive state in unfavourable
ones. He loses balance in these
situations.
-\-
अयुक्तः प्राकृतः स्तब्धः शठोsनैष्कृतिकोsलसः ।
विषादी दीर्घसूत्री च कर्ता तामस उच्यते ॥ २८ ॥
Unsteady, vulgar, arrogant, dishonest,
malicious, indolent, desponding and procrastinating, such an agent is called
Tamasika.
(XVIII - 28)
What
are the identities of a Tamasa Kartha?
Ayuktah: One who lacks faith
and is not focused. Tamasi is ignorant,
deluded, and confused. Hence, he can not
ponder and decide what to do and what not, what to talk and where to keep
silence, what is right and wrong, which is beneficial and which is harmful.
Stabdhah: Inert and
rigid. Can not bend and be humble. He has a rudeness in his words and actions. Stabdhah is a state wherein the mind and
intellect are stunned to inaction by a sudden shocking experience.
Shata:
Blind adamance. Holds on firmly
to own foolish idea. Very firm on not
allowing any good word, thought good suggestion to enter in mind.
Anaishkrutikah: Ungrateful.
Naishkrutika is grateful and reciprocates a friendly, benevolent act
with equal benevolence. But, Tamasi does
not. On the contrary, he returns good
with bad, benevolence with wickedness.
This is Anaishkrutika.
Alasa: Lethargic. Lazy to perform the obligations due to one’s
Varna and Ashrama. Tamasi can not
determine his priorities. He loses
precious time in sleep, unworthy time-pass activities and chatter.
Vishaadi: Vishaada is grief,
restlessness. Vishaadi is a restless,
grieving person. He looks at better
status of others and is sad at own. He
is grieves at the opportunities he lost, yet, is unable to rectify self.
Dheergha Sootri: He
procrastinates. He delays decisions and
actions. He drags his feet on the works
in hand. He looks at ‘tomorrow’ for any
work. Tiruvalluvar says this about a Tamasi,
in a Tirukkural. Neduneer (tendency to
put off), Maravi (forgetfulness), Madi (laziness) and Thuyil (excessive sleep)
these four are the boats which will take the one who has pledged to reach doom. (Adhikara 61, Madiyinmai or Absence of
Laziness).
In
Ramayana, among the three states, Ayodhya was Sattvika, Kishkinda Rajasika and
Shri Lanka Tamasika. And among the three
brothers in Shri Lanka, Vibheeshana was Sattvika, Ravana Rajasika and
Kumbhakarna Tamasika. In Mahabharatha,
Duryodhana was Sattvika and Dhrutarashtra Tamasika.
-\-
बुद्धेर्भेदं धृतेश्चैव गुणतस्त्रिविधं शृणु ।
प्रोच्यमानमशेषेण पृथक्त्वेन धनञ्जय ॥ २९ ॥
Hear thou the triple distinction of
intellect and fortitude, according to the Gunas, as I declare them exhaustively
and severally, Oh Dhananjay.
(XVIII - 29)
Shri
Krishna starts explaining Buddhi and Dhruti.
We have heard people pray, ‘Oh God! Please bless me with subuddhi or
good buddhi.’ Are there good and bad
buddhis? In the first chapter Arjuna had
referred to Duryodhana as ‘man with durbuddhi’ (man with bad buddhi or a buddhi
that gives wrong suggestions). May not
be good buddhi and bad buddhi, but Sattvika Buddhi, Rajasika Buddhi and
Tamasika Buddhia exist for sure, according to Shri Krishna.
He
explained three types of Karma (action) and three types of Kartha (performer). What are the instruments in performing the
acts? The senses, Manas and Buddhi are
the instruments. Buddhi is the lord of
the senses and mind. Buddhi decides and
the senses act on the decision. Buddhi
decides according to its own type. Here
three types of Buddhi are explained.
Dhruti is that which helps Buddhi to be firm on its decisions. ‘Will power’ may be an equivalent term for
Dhruti. Like Buddhi, Dhruti is also of
three types. The next three shlokams
discuss these types of Buddhi and Dhruti.
-\-
प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं मोक्षं च या वेत्ति बुद्धिः सा पार्थ सात्त्विकी ॥ ३० ॥
That which knows the paths of work and
renunciation, right and wrong action, fear and fearlessness, bondage and
liberation, that intellect, Oh Parttha!
is Sattvika.
(XVIII - 30)
The
Sattvika Buddhi knows Pravritti (what is to be accepted) and Nivritti (what is
to be renounced). Pravritti binds and
Nivritti liberates. Pravritti is
involvement in worldly activities like job, service, trade, industry,
enterprise, etc. Nivritti is getting
away from worldly activities, seeking seclusion, and involving in Dhyaana, Japa
etc. Pravritti in real terms is
‘involving or resigning with passion and desire. Irrespective of whether involved in or
resigned from activities, it will be Nivritti, if passion, attachment and
desire are absent. If done for self,
even that which outwardly seems to be Nivritti, will be Pravritti. It is best if Pravritti is for service of
others and Nivritti is for the Paramaatman or for becoming one with Him. The Buddhi which knows this is Sattvika
Buddhi.
Actions
agreeable to the texts (Shastra), the actions suiting one’s Varna and Ashrama
are Karya or the the actions ought to be done.
Any action that will help in our elevation is Karya. Actions contrary to the suggestions in the
Shastra ought not be done and are Akarya.
The Buddhi which clearly knows Karya and Akarya is Sattvika Buddhi.
Involvement
in the world is fraught with fear.
Involvement in the Divine creates fearlessness. Seeds of fear are sown in any action, speech
and thought detrimental to self or others.
Similarly, actions, speech and thoughts beneficial to self or others
erase fear and instil fearlessness. The
Buddhi which clearly knows Fear and Fearlessness is Sattvika Buddhi.
Worldly
objects, persons, situations, places and happenings are capable of binding us,
nay, the interest and liking we develop for these attach us to these. These are all perishable and can never ever
become ours. Hence, if we develop liking
for these, if we become reliant on these, we get bound. This bond enslaves us. The Paramaatman is capable of liberating
us. He is within us and we are in
Him. The bond with Him is eternal. It has always been. Even the bondage with Him is liberating. It does not matter whether an object is near
or far. If we develop desire and
attachment with it, it binds. If there
is neither desire nor attachment, we are liberated. The Buddhi that distinguishes bondage and
liberation is Sattvika Buddhi.
-\-
यया धर्ममधर्मं च
कार्यं चाकार्यमेव च
।
अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी ॥ ३१ ॥
That which has a distorted apprehension
of of Dharma and its opposite and also of right action and its opposite, that
intellect, Oh Parttha! is Rajasika.
(XVIII - 31)
Dharma
varies from person to person, place to place and time to time. Dharma of an Industrialist is to ensure
decent and regular payment of wages to the labourers, to ensure quality of his
products and to ensure that his product and production process do not harm
Nature as well as humans. Dharma of the
labourer is to reach the work spot in time and to devote his time, energy and
intellect, fully and honestly, towards his work. Cheating the government with manipulated
accounts and stocks, denying the worker his due, diversion of company funds and
resources for selfish purposes, manufacture of low-grade products, discard
safety measures for more profit and risk safety of workers, pollute Natural
resources through the manufacturing process etc. are Adharma for the Industrialist. He must definitely not resort to these. Stealing, making extra, illegal money through
deal with the suppliers and buyers, inefficiency and dishonesty in work, waste
time in chit-chat, incite other workers against the employer, disregard for
safety instructions, dress code and time regulations, etc. are Adharma for the
worker, never to be resorted to by him.
Devote
whole time to study, respect and obey parts and teachers, nourishing qualities
like humility, service attitude, kindness, honesty in self, putting in efforts
to build up healthier and stronger body, etc. are Dharma for a student. Dharma for a teacher is sincere teaching,
equal and unprejudiced attitude towards all students and affectionate concern
towards mental and bodily health of the students. Involvement in unworthy activities like
chatter, TV, cinema, addictions like laziness, drugs, gambling, casinos, video
games, etc. are undesirable and Adharma for a student. Preferential treatment of students on the
basis of appearance, talent, intellect, qualities and own prejudices,
exploitation of the students towards selfish interests, presenting a bad
example before them, etc. are undesirable for a teacher. Adharma.
Protecting
subjects, working towards their welfare, protecting the interest of the Nation,
doing acts that would be beneficial to people, abiding and protecting laws of
the state, etc. are the duties of Government executives and politicians. This is their Dharma. Corruption, receiving pay-offs, stacking
black-money, amassing assets in forged names, betraying people for the sake of
money and other favours, breaking state laws, inciting violence, mortgaging
future generations for petty gains, using authority to foist son and daughter
into powerful political positions, these are Adharma for the politicians and
political executives.
Rajasa
Buddhi is confused about Dharma and Adharma, desired actions and undesired
actions, like the deep sea diver not able to separate good pearls from fake
ones, like the jeweller unable to distinguish gold jewels from gold-polished
jewels, like the bee which sucks honey from flowers trying to suck honey from
wood by drilling hole into it, like the mother unable to separate stones mixed
in rice. If Sattvika Buddhi is crystal
clear Manasarovar lake, then Rajasa Buddhi is the village muddy pond stirred by
buffalos.
-\-
अधर्मं धर्ममिति या मन्यते तमसावृता ।
सर्वार्थान्विपरितांश्च बुद्धिः सा पार्थ तामसी ॥ ३२ ॥
That which enveloped in darkness regards
Adharma as Dharma and views all things in a perverted light, that intellect, Oh
Parttha! is Tamasika.
(XVIII - 32)
He
chooses the crooked, narrow and dark path when the bright, straight Highway is
available. Actions prescribed by the
Vedas are unworthy to him. For him, the
good qualities in others are too petty to take note and the bad ones are too
precious to ignore. ‘Honesty, truth,
sincerity are all expired terms. If you
do not resort to falsehood, dishonesty short-cuts, you can not survive in this
world.’ ‘He takes his cut. He is totally reliable and will surely do
your job.’ ‘You can find him with his
glass. He is our man.’ Such suggestion from him are words provoked
by Tamasa Buddhi in him. ‘The Shastra
and rituals are schemes of Brahmins to impose their superiority and their authority
over others. These need to be
abolished. The Nation will progress then
and only then.’ ‘The day on which these
temples and deities are blasted with cannons will be golden.’ These are faiths of one with Tamasa
Buddhi. He regards it his duty to oppose
everything suggested by tradition and elders.
The
elders say, ‘Cleanliness ensures food’.
He will insist on taking his coffee without cleaning his teeth. ‘Take your bath and then eat’, suggest the
shastras. He will be adamant on eating
before bath. Our elders talked of rising
before Sunrise in Brahma muhoortha and the Western wisdom said, ‘Early to bed,
early to rise makes a man healthy, wealthy and wise’. He will roam around the streets up to
midnight, to enjoy ‘night life’ and get up at noon. This is being ‘modern’ according to this man
of Tamasa Buddhi.
-\-
धृत्या यया धारयते मनः प्राणेन्द्रियक्रियाः ।
योगेनाव्यभिचारिण्या धृतिः सा पार्थ सात्त्विकी ॥ ३३ ॥
The fortitude by which the functions of
the mind, the Praana and the senses, Oh Parttha! are regulated, that fortitude, unswerving
through Yog, is Sattvika.
(XVIII - 33)
Dhruti
includes patience, persistence, adamance, will power, courage, power to bear
hardships and such attitudes. That which
assists in always remembering purpose of life is Dhruti. This one attribute can lift a person to
skies. One with all other qualities and
abilities, but lacking in Dhruti, can not achieve anything. The earth is called Dharti. We stamp our feet and jump on Her, kick Her. We dig, drill, hammer, break open Her using
bombs. It bears everything. It sustains all of us, in spite of all these
actions by us. This attitude of the
earth is Dhruti. Dhruti is of three
types. How is Sattvika Dhruti?
The
five senses keep chasing and are plunged in their objects. Mind is full of likes and dislikes and
sankalpa and vikalpa. Prana flows
erratically. This is the status of most
of us. Sattvika Dhruti causes snapping
of attachments between the senses and their objects. Mind shirks off likes and dislikes, sankalpa
and vikalpa on appearance of Sattvika Dhruti.
It becomes possible to fix the mind on anything determined by the its
boss (the Buddhi). Flow of Prana is
regulated in Sushumna Naadi. It is quiet
and uniform in presence of Sattvika Dhruti.
The senses, Manas and Prana are under control. This determination appearing in Yoga, is
Dhruti and is Sattvika in nature. Santa
Gyaaneshwara mentions three similes to explain Dhruti. Darkness is swept off as soon as the Sun
rises. Governmental order immediately stops
wrong acts. Wild elephant is stilled
into silence instantly on hearing the roar of a lion. Similarly, the mind, Prana and the senses are
reigned in by Sattvika Dhruti.
-\-
यया तु धर्मकामार्थान्धृत्या धारयतेsर्जुन ।
प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी ॥ ३४ ॥
But the fortitude by which one regulates
(one’s mind) to Dharma, desire and wealth, desirous of the fruit of each from
attachment, that fortitude, Oh Parttha!
is Rajasika.
(XVIII – 34)
He
is firm in Artha also. He firmly
believes that ‘money is essential and nothing is possible without money.’ ‘You need a lotttttts of money. Talking philosophy is OK, but without money
will these Matha and temples and Goshalas run?
Even Dharma is protected only with money. All those who are held in esteem are ‘moneyed
men. No one will respect you, if you do
not have money.’ He may be using the
word ‘you’. In fact, he is referring to
self and this is his firm conviction.
So, he is involved in intense run for money.
He
firmly holds on to Kaama too. ‘Comfort
objects offer a lot of pleasure. If you
do not want these, why work at all? Why
earn at all? All the lives live only to
enjoy pleasures.’ He accepts such
thinking and firmly continues in fulfilment of desires. This firmness is Rajasa Dhruti. One with Rajasa Dhruti is firm in all three,
Dharma, Artha and Kaama, as observed by my friend. He, in fact, divides his life, his day into
three separate compartments. Dharma in
the morning, Artha in the day and Kaama in night. The TV channels understand this and air
programmes accordingly. He divides men
and places into three and never mixes one with another. He anchors on to two houses, one is this
world and the other is Swarga. He does
anything and everything for one of these two.
Shri Gyaaneshwar calls such men ‘traders of Karma’.
-\-
यया स्वप्नं भयं शोकं विषादं मदमेव च ।
न विमिञ्चति दुर्मेधा धृतिः सा पार्थ तामसी ॥ ३५ ॥
That by which a stupid man does not give
up sleep, fear, grief, despondency and also overweening conceit, that
fortitude, Oh Parttha! is Tamasika.
(XVIII - 35)
Coal
is black, dense black. Similarly,
Tamasee is wholly made of lowly qualities.
Just as a snake refuses to give up its hissing sound while moving,
Tamasee also can not give up, he holds on firmly to Laziness, Delusion, Worry,
Fear, Grief, Ego, and other Tamasa attributes.
This firmness is Tamasa Dhruti. Shri
Krishna used the term ‘Dharayate’ while describing the other two Dhrutis. Dharayate is to ‘decorate on self’. Here He uses the term, ‘Durmedha’. Tamasa attributes like Laziness, etc. come
and cling on to him as he loses his Viveka, as his Buddhi is shrouded.
-\-
सुखं त्विदानीं त्रिविधं शृणु मे भरतर्षभ ।
अभ्यासाद्रमते यत्र दुःखान्तं च निगच्छति ॥ ३६ ॥
यत्तदग्रे विषमिव परिणामेsमृततोपमम् ।
तत्सुखं सात्त्विकं प्रोक्तमात्मबुद्धिप्रसादजम् ॥ ३७ ॥
And, Oh bull of the Bharathas! now hear from Me, of the threefold
happiness. That happiness which one
learns to enjoy by habit, and by which one comes to the end of pain;
That which is like poison at first, but
like nectar at the end; that happiness
is declared to be Sattvika, born of the translucence of intellect due to
Self-realization.
(XVIII – 36, 37)
Sukha
or pleasure is also three-fold. Shri
Krishna addresses Arjuna as ‘Bharatarshabha’ while explaining pleasures. Bharatarshabha is ‘best in Bharata
clan’. Arjuna had visited Indraloka to
fetch weapons. Then, he had successfully
evaded alluring trap of Urvashi. Thus,
he had won over Rajasa Sukha. Having
controlled sleep (Gudakesha – one who has controlled sleep) he had also won
over Tamasa Sukha.
Abhyaasad
Ramate. The mind begins to enjoy as one
practises further. There is no need for practising
Rajasa and Tamasa sukha. These are
alluring and naturally draw the mind.
The pleasures which feed the body with sleep, the senses with objects,
the mind with pleasure, and the ego with further boost, are Rajasika and
Tamasik sukhas. Senses seeking objects,
mind seeking pleasure and body seeking rest and sleep are natural. Even a dog becomes friendly, wags tail and
cuddles on the lap on being patted and is annoyed when subjected to
unfavourable treatment. Hence, Rajasik
and Tamasik pleasures need no practice.
Only Sattvika sukha needs to be practised.
What
is ‘Abhyasa’? Swadhyaya (study) is
Abhyasa. Listening and introspection are
Abhyasa. Reading and knowing are
Abhyasa. Efforts to eliminate Rajasa and
Tamasa attitudes are also Abhyasa. It is
Abhyasa or exercise in the beginning. In
due course, Abhyasa itself becomes a pleasure.
The mind then becomes peaceful and attains a blissful state, resulting
in elimination of grief. A word of
caution. One who has fixed the
Paramaatman as his goal, should not plunge in Sattvika sukha either. Shri Krishna uses the term ‘Ramate’ to denote
mind getting drawn.
Can
there be Pleasure in studying, knowing and in peace? There are a few different magazines, which
write only on serious subjects. A person
not introduced to these subjects may wonder if there are readers for such
magazines. In my college days, we had a
group which always discussed philosophy and values in life. Such discussions would run for hours. A new entrant to the group would wonder and
ask, “Don’t you get bored, talking and listening to such topics? Is this the age for such subjects?” He may say this but invariably come the next
day. He is involuntarily drawn to these
‘serious’, ‘boring’ subjects. He would become
an integral part of the group within a few
days. This is what Shri Krishna
means by saying, “It is bitter poison-like in the beginning.” The Sattvika pleasure is not bitter, but
appears to be so. If a boy intensely
involved in sport is made to sit at the study table, study would appear bitter
to him. Books would be bitter to
him. He would feel as if imprisoned with
arms and legs tied. If a man addicted to
Cinema, is made to sit in Bhagawad Gita lecture? ‘The cinema is so exciting, fast and
gripping. Here the lecture is so
boring’, he may wonder. He would have
never dozed off in the three-hours cinema, but would fall into sleep in a mere
one hour lecture. Similarly, one who has
again and again enjoyed Rajasik and Tamasik sukhas, would regard Sattvika Sukha
as bitter. Bitterness is not in the
Sukha, but in his mind. There are many
who come to me after my Gita talks and suggest that I should include a lot of
interesting anecdotes and stories to make the lecture ‘interesting’ and not
dreary as it was now.
This
is the status only in the beginning. The
mind starts relishing it with more and more practice. The result is Nectar-like. The thoughts and speech get purified as one
starts relishing Sattva Sukha. The
senses start glowing in the light of Knowledge.
There is peace established in mind.
Actions become blemish less.
These are indications of his proximity to the Divine Bliss. Sattva Sukha also causes him to plunge
deep. He gets attached to the pleasure. He will start wishing that this experience
should never cease. If he can get over
it, he can attain the state of Gunaateeta, the Ultimate Bliss of Divine hood. That is the Nectar-like effect mentioned by
Shri Krishna. Bhajan, Dhyana,
Introspection, Swadhyaya, Satsanga, Katha etc. are sources of Sattvika
Sukha. Name, Reputation, Honour,
Appreciation, Money, Comfort objects, gained in these activities are related to
the senses, mind, Buddhi and Ahankara.
These are not Sattvika Sukha is a Blissful pleasure related to the
Paramaatman. Hence, it is termed
Nectar-like.
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विषयेन्द्रिय संयोगाद्यत्तदग्रेsमृतोपमम् ।
परिणामे विषमिव तत्सुखं राजसं स्मृतम् ॥ ३८ ॥
That which arises from the contact of
object with senses, at first like nectar, but at the end like poison, that
happiness is declared to be Rajasika.
(XVIII - 38)
The
pleasure generated by contact of senses with their objects is Rajasa
Sukha. This type of pleasure is not
result of practise or habit. This is
introduced to all of us right from our childhood. Not only humans, other lives too, experience
this type pleasure. Dislike developed in
Manas in unfavourable situations is too well known to us. Favourable experience, soothing to the Manas
is Rajasik Sukha. A few months old child
is fed with tasteless flour paste. Let
it be given a pinch of salt or sugar.
Once having tasted it, tongue of the child refuses to take sugarless or salt
less food. Even a child needs Rajasik
Sukham. The tongue contacts its object
sugar or salt and the resultant experience is Rajasika Sukham. A three year old child is habituated to drinking
plain milk. One day, a few drops of
coffee is added to milk. It becomes a
tough task to make the child drink plain milk once again. A five year old child is used to eat plain
porridge or Idly (cooked rice cake) with ghee and sugar. If the child tastes chilly-tamarind chutney
once, its tongue desires to have this experience of Rajasa Sukham again and
again. A student, used to get up before
five in the morning in Gurukulam, comes back home on holidays. The hostel warden finds it really tough to get
back the students to old habit of rising early.
These are all instances of Rajasa Sukham, resulting from union of senses
and their objects.
A
doubt arises here. Sattvika sukham
practised for years does not become addiction, whereas, Rajasa Sukham enslaves
us within days. Why? We accept Sattvika Sukham through
introspection on what are right and wrong.
After accepting it, we habituate it through practice. Gradually, the manas starts getting involved
and starts liking it. I was witnessing
an interview programme on Doordarshan.
(In fact, if we watch only Doordarshan programmes, we will never be
addicted to TV.) It was an interview
with a young musician. “You practise
long hours. Don’t you repent for missing
college life, jolly, careless, playful and mischievous life with friends of
your age”, the young girl was asked. She
gave a very beautiful answer. “If I
wanted that ‘jolly’, I will have to miss this Bliss.” Sattvika Sukham can be sought and attained
only if Viveka is very strong.
The
objects are food to the senses. Sight is
food to the eyes, sound to the ears, taste to the tongue etc. The manas likes some of the objects and
dislikes, even hates a few others. It
likes sweet taste and dislikes bitter taste.
The scent of a rose is to its liking and that of dried fish is not. Manas is an instrument. It likes some the experiences and dislikes
other ones. It enjoys relationships, and
hates parting. It seeks profits and
avoids losses. Ahankara is also an
instrument. It loves appreciation and
scorns at criticism. It wants respect
and honour, while dishonour is repulsive for it. It wants success and tries to avoid
defeats. It experiences pleasure when
the liked ones are got and grieves when it comes across disliked ones. It wishes repetitive experience of liked ones
and tries hard to evade disliked experiences.
That is the reason manas is enslaved to Rajasa Sukham. Shri Krishna describes this as ‘sweet like
nectar in the beginning’. Sweetness is
not the pleasure, but the liking in the manas.
As the experiences to its liking, it is sweet.
What
is the result of Rajasa Sukham? The
effect is like a poison, bitter and destroying.
Greater pain and grief is suffered by one who has tasted such pleasure
once and is deprived of it. One who has
always been poor does not grieve over poverty.
But, the one who has tasted wealth and turns poor grieves more. If someone who has tasted delicacies is
imprisoned, he wails over the plain porridge supplied in jail to convicts. His suffering is more severe than a poor who
has never eaten tasty food.
There
is one more form of grief for the Rajasi.
He experiences a pleasure and gets tired and loses interest in a few
days. He now searches for a different
pleasure. If he gets it, he is anxious
about continuance of the pleasure. If he
does not get it, he is frustrated and unhappy.
The drunkard loses interest in the intoxicating substance in a few days
and wants something stronger. He is
prepared to steal, lie, take loan and spoil relationships for the sake of
it. The rich who is in constant fear of
the wealth being burgled, never experiences pleasure of wealth.
Many
objects those are regarded as source of pleasure cause disease and physical
discomfort. Excessive taste is relished
by the tongue but causes indigestion, ulcers, constipation and piles. Comfortable life without hard work is
pleasurable, but causes obesity, cardiac problems etc.
The
major effect of this type of pleasure is that it draws us away from the Divine
and thus impede our progress. Plunged
deep in worldly objects, regarding those as source of happiness, and wasting
many births in chasing and accumulating these objects, man is flown away, far
away from the Divine. This is the most poisonous
effect of Rajasik Sukham.
One
of my teachers often discussed two terms, Priya and Shreya. Priya is that which is liked. Shreya is that which will do good. We should always ask a question whether it is
Priya or Shreya, he used to say.
Usually, these two are opposite to each other. That which is Priya (liked) is not Shreya
(good) and that which is Shreya is not Priya.
Hence, at the time of decision, the Priya should be discarded for
Shreya. If Shreya becomes our Priya,
that would be apt and the best situation.
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यदग्रे चानुबन्धे च सुखं मोहनमात्मनः ।
निद्रालस्य प्रमादोत्थं तत्तामसमुदाहृतम् ॥ ३९ ॥
That happiness which begins and results
in self – delusion arising from sleep, indolence and miscomprehension, that is
declared to be Tamasika.
(XVIII - 39)
Should
we call this type as pleasure? Probably,
this is also labelled ‘pleasure’ because the subject regards this as
pleasure. The alcohol addict does not
think on family needs, own health and financial status before drinking. He is in ‘virtual’ intoxicated state even
before drinking. After he drinks, he
gets into real intoxication at physical level.
Such a ‘pleasure’ which causes delusion before and after experience is
Tamasika Sukha. Delusion before is due
to liss of Viveka and that after is the effect of alcohol. Lazy loafing, excessive sleep, gambling like
playing cards, horse race, cricket, casino, etc. cinema, drama, TV channels
like F-TV, V, M etc. internet games, play stations, games like cricket, golf,
snooker, etc. aimless chat, intoxicating drugs, visiting prostitutes, the
common factor in all these is delusion, intoxication before, during and after
the experience. There is no stop to
these pleasures unless forced. Shortage
of funds, absence of lender, disease, abruption due to social disturbance, violence,
power-cut, etc. or punitive action by parents or wife or police are the
external factors that put a stop to experiencing of these pleasures. Even one of these pleasures listed can
destroy a man. Think of his status if
two or more of these clutch him.
The
ideas discussed in shlokams 7, 8, 9 and shlokas from 20th to 39th
have been given below in a tabulated form.
|
|
Sattva
|
Rajasa
|
Tamasa
|
|
Tyaaga
|
Renunciation
up attachment and desire for fruit.
|
Renunciation because
it is painful and difficult for the body.
|
Giving up Nitya
Karma, daily duties under the influence of Moha.
|
|
Gyaana
|
Knowing
the Changeless beyond the changing, the One behind the many. Knowing It as the Only One.
|
The world which is ever-changing
is taken as Real, the Many, the various as real.
|
Holding
obstinately to a non-truth, an irrational idea.
|
|
Karma
|
Works
done without attachment, likes and dislikes, and expectation of fruit.
|
Works done for fulfilment
of desire, with boosted ego and under pressure.
|
Works
done with no thought about effect, without any concern about violence and
destruction, without considering own capacity. These works are started in influence of
Moha.
|
|
Karthaa
|
Enthusiastic,
determined. One who is unattached,
without ego, unaffected by success and failure.
|
Intensely attached,
passionate about fruits. He works only
for fruit. Violent and Impure. Affected by pain and pleasures.
|
One
who acts whimsically. Uneducated. Rude and obstinate. Lazy.
Unhappy. Puts off works. Retorts good acts with harmful ones.
|
|
Buddhi
|
Buddhi
which knows what is to done and what not, what is right and wrong. Buddhi which knows whatever that binds and
liberates.
|
Buddhi which is
confused about right and wrong, Dharma and adharma. Buddhi that knows what ought to be done and
what not.
|
Buddhi which regards
right as wrong, Dharma as Adharma.
|
|
Dhruti
|
The
firmness which reigns and controls senses, Prana, and Manas.
|
The firmness which
holds on to Dharma, Artha and Kaama for fulfilment of Kaama.
|
The firmness which
obstinately holds on to sleep, fear, grief, worry, arrogance.
|
|
Sukha
|
Pleasure
which seems to be bitter in the beginning and with practise becomes sweeter. It is soothing. It ends grief and gives nectar-like
results.
|
Pleasure born out of
union of senses with object. It appears
to be sweet in the beginning but gives bitter results.
|
Pleasure born in confused
and intoxicated state and causing the same results. Sleep, Laziness and lack of attention and
focus cause Tamasik pleasure.
|
|
|
|
|
|
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