1.
arjuna uvaca:
jyayasi cet karmanas te
mata buddhir janardana
tat kim karmani ghore mam
niyojayasi kesava
Arjuna said:
O Janardhana, if you consider that knowledge is superior to action, why do you urge me to the terrible action ?
2.
vyamisreneva vakyena
buddhim mohayasiva me
tad ekam vada niscitya
yena sreyo 'ham apnuyam
You are confusing my understanding with
these apparently conflicting words. Tell me therefore, with certainty the
one method by which I may attain the highest
good.
In earlier chapter characteristics of soul and way to obtain knowledge are explained. In this chapter as a means to obtain transcendental knowledge one is instructed to perform right action and inaction is forbidden. In shlôkas like "Durêna hyavaram karma" and others knowledge is told to be superior to action by Krishna. So in shlôka "jyayasi" Arjuna questions - "why are you asking me to get involved in this terrible war, if knowledge is superior to action?. Meaning of second half of "jyayasi" shlôka is - "if you think knowledge is superior to action".
3.
sri-bhagavan uvaca:
loke 'smin dvi-vidha nistha
pura prokta mayanagha
jnana-yogena sankhyanam
karma-yogena yoginam
The Lord Said:
Sinless one, in this world a twofold path to heaven was taught by me long ago - the path of knowledge for sânkhyas and the path of action for yogis.
"Even though knowledge is superior to action, as you are positioned for doing action in society, I instruct you to do action" - this is the meaning of "lôke" - shlôka.
In the world there are two kinds of people. Those who have forsaken householder life and are leading ascetic life like sage Sanaka who are interested in knowledge. There are others like king Janaka who have taken up householder life and are interested in knowledge. Both are in search of knowledge only. This is the meaning of shlôka.
"sankhyânam" - means for jnânis like sage Sanaka and others "yôginâm" - means for yôgis i.e. who are engaged in performance of action for the sake of liberation like Janaka.
Even though interested in transcendental knowledge, by grace of Lord those entitled to perform action, for the welfare of the world., like householders are yôgis. Yôgis should be interested not only in knowledge but should also engage themselves in right knowledge.
O Arjuna you are eligible to obtain knowledge by engaging yourself in right action like King Janaka, Not like having detachment like sage Sanaka.
There are people like Priyavarta who are engaged in action to satisfy Lord, even though they are Jnânins.
It is stated in Bhâgavatam (5-1-23)
"King priyâvarta engaged himself in the administration
of the country instructed by Lord"
4.
na karmanam anarambhan
naiskarmyam puruso 'snute
na ca sannyasanad eva
siddhim samadhigacchati
No one attains liberation by mere non-commencement of work nor does he attain redemption by mere asceticism.
This is another reason why one should engage in his own duty - as explained in "na karmanâ" shlôka.
"karmanâm" - by not performing war, "nishkarmam" - action performed without expectation. By not performing without expectation. By not performing war one will not obtain liberation (Môksha) which is obtained by performing action without expectation for results. Why? because Jîva is of the nature of Purusha. By nature jîvas body is non-phiscical (sthûla) and is minute (sûkshma). If one can get liberated by just not performing action, then all the trees and plants should get liberated.
In this long and old cycle of transmigration at least every body would have got such a body (of tree) at least once. So every one would have got liberated and it is not possible for the present world to exist. Therefore inaction is not the means to liberation. It is wrong to say that by non performing action one will get rid of all the results of action and intern will get liberated. How is it that one will get rid of the results of action by not performing action in this life when they have performed action in their past life? It is not possible to say by experiencing these results. A person in one life commits action whose results lost for many lives. By reduction of these results one will obtain human form. Again he performs action which results in many births. Thus it becomes impossible to escape from the cycle of transmigration. In Brahma purâna it is told -
"A man or women who lives for more than 14 years usually performs action which at least results in more than 10 births. As this universe exist for ever even the results of action exist for ever. How can one get liberated without knowledge of the God?"
If we assume that this universe comes into being just by fluke, then results of action are not present. So it not not possible for Jîva to get bound to transmigration. One can over come the results of action by performing action without expectation. It is further clarified in "anishtamishtam" -shlôka. (???)
In Manu sruti it is told that action performed without expectation results in Môksha -
"Action performed with transcendental knowledge without expectation for results is called 'nirvrutta karma'. One who engages in performing such nivrutta karma attain Môksha."
If some one argues "just like performing action without expectation results in no attachment, doing no action also gives same effect' - it is denied by saying "na cha sanyasanâdêva". i.e one will not attain redemption by mere asceticism. Sanyâsa is not inaction. It is doing action without expectation of results. It is clarified further in - "kâmyanâm karmanâm" shlôka. By performing action without expectation heart gets purified. This intern results in transcendent knowledge and Môksha.
It is told in Bhâgavatam -
"Action performed with pure mind gives rise to detachment in heart."
Having detachment towards material world is transcendent knowledge. It is told in Bhâgavatam (5-11-3) -
"One who does not realize that pleasure experienced by married people is of lower category just like dream will not get transcendental knowledge by studying Vêdas"
One should perform action not with expectation of results but for the sake of doing right action. Not performing action is not a means to attain Môksha. (Not performing right action arises not from disinterest but from selfishness.)
Sanyâsâshrama is to concentrate on Lord and to obtain love of Lord. It is usually not possible for householder to concentrate mind on God. He will have other interests. Without concentrated mind it is not possible to obtain transcendental knowledge. Sruti states the same fact -
"nâshânto nâ samâhitaha" - Kathopanishad (2-23).
"One who does not have transcendental knowledge and concentrated mind will not be able to obtain God".
God gets more pleased by Sanyâsâshrama.
"I like the fourth âshrama - Sanyâsa the most" - Nârâyana ashtâkshara kalpa.
Those who have eligibility will be able to concentrate the mind even in gruhastâshrama, engaged in action. They are most dear to God. It is told -
"Demigods and Kings of past generation, even though were engaged
in performing great activities, their mind was not distracted from Lord.
Lord Hari is very much pleased by such activities."
- Padma purâna.
5.
na hi kascit ksanam api
jatu tisthaty akarma-krt
karyate hy avasah karma
sarvah prakrti-jair gunaih
No one can possibly remain action less even for a moment. Every one is driven to action by qualities of nature under the power of the Lord who is the absolute controller of Prakrti.
No one can remain without doing action is told
in "Nahi" - shlôka.
6.
karmendriyani samyamya
ya aste manasa smaran
indriyarthan vimudhatma
mithyacarah sa ucyate
He, who restraining the organs of action
keeps on contemplating the objects of senses inwardly, is entirely deluded
and is rightly described a hypocrite.
7.
yas tv indriyani manasa
niyamyarabhate 'rjuna
karmendriyaih karma-yogam
asaktah sa visisyate
But, O Arjuna, he who controlling the sense by the mind employs the organs of action without attachment to their fruits is doubtless superior.
Why one should engage in action according to ones own capacity is told in - "Karmêndriyâni" shlôka. To show that it is mind which is responsible for bondage or for Môksha, pros and cons are discussed with -'manasâsmaran" i.e. distracted mind, "manasâ niyamya" i.e. controlled mind.
"Karmayôga" - here means duty based on ones occupation and position in society. It does not mean only duty of householder. Even in sanyâsa one has to perform specific duties. Karmayôga - is a very generic term.
8.
niyatam kuru karma tvam
karma jyayo hy akarmanah
sarira-yatrapi ca te
na prasiddhyed akarmanah
Therefore, perform the duties ordained, for action is better than non-action. Even the maintenance of the body would not be possible without some sort of action.
Therefore one should perform the duty based on ones occupation (Varna) and position in the society (âshrama ).
9.
yajnarthat karmano 'nyatra
loko 'yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara
Any act performed except as the worship of the Lord leads to bondage, Therefore, O Kunti?s son, perform the duties without desire, but only for His sake.
If some one says they are not going to engage in action as following
statement states -
"Karmnâ badyat~ jana??" i.e "living being is bound by
action"
Krishna answers by "yajnârthât" shlôka.
Action leads to bondage when they are performed with expectation of material results. Yajna - means Lord Vishnu. Action performed as Yajna i.e. for the sake of lord will not lead to bondage.
"muktasngaha" - is used as adjective.
"Kâmân yaha kâmayatê" i.e. "one who performs action with desire." thus states Vêdic statements. Gîta shlôka "anishtamishtam" states not to perform action with desire.
"Êtanyâpi tu karmâni"
"tasmânnêshti yâjukaha syât"
= "One should not perform Yajna with desire. ( Bruhadaranyaka
4-5-2)
Even though all these statements are correct the adjective of
Gîta "mukta sangaha" i.e. perform action without desire' holds
good and has special meaning.
10.
saha-yajnah prajah srstva
purovaca prajapatih
anena prasavisyadhvam
esa vo 'stv ista-kama-dhuk
At the beginning of the world Brahma created human beings together with sacrifice and said "by means of this obtain your wishes and this will give you desired objects."
11.
devan bhavayatanena
te deva bhavayantu vah
parasparam bhavayantah
sreyah param avapsyatha
Propitiate the gods by this. They bestow every comfort on you. By such mutual service, you shall attain liberation.
12.
istan bhogan hi vo deva
dasyante yajna-bhavitah
tair dattan apradayaibhyo
yo bhunkte stena eva sah
Propitiated by sacrifices, the gods bestow on you the enjoyments you desire. He who enjoys these gifts bestowed by them without reciprocatory offering by way of repaying them and who appropriates them to him self is certainly a thief.
13.
yajna-sistasinah santo
mucyante sarva-kilbisaih
bhunjate te tv agham papa
ye pacanty atma-karanat
The righteous who partake the remains of the sacrifice are freed from all sins, but the impious who cook food just for their own selfish use, eat sin.
On these four shlôkas it is stated that one should perform action
based on ones position as stated in "sahayajnah" shlôka.
14.
annad bhavanti bhutani
parjanyad anna-sambhavah
yajnad bhavati parjanyo
yajnah karma-samudbhavah
Purpose is explained in "annâd" shlôka. Purpose of sacrifice is explained here. "From Sacrifice sun comes forth". Cycle explained here is not the one where Sun got created. Cycle mentioned here is the one required for sustenance of the world. In order to sustain this cycle one has to perform duty. Argument here does not mean by action performed by Sun this world came into being and similarly you should also do your duty. Sun is responsible for formation of cloud. From clouds sacrifices (yajna) are born.
"Yajna performed with right procedure reaches Sun through fire. From Sun clouds are formed. From clouds food is produced. From food is born the animal population of the world. " - Vêdic statement.
"svakîyam udakam nadyêha" = from ocean clouds
are formed.
"ajnau prastâ ..." = clouds are formed from Sun.
There is no conflict between these two Vêdic statements. From
the ocean and Sun clouds are formed. Thus from the Yajnas (duties performed)
clouds are formed. Yajna is the sacrifice of material objects done for
the sake of God. Other actions performed is "karma" or wrong action.
15.
karma brahmodbhavam viddhi
brahmaksara-samudbhavam
tasmat sarva-gatam brahma
nityam yajne pratisthitam
"He only makes us do al the good actions"
"Intelligence, knowledge and all other characteristics are done to Me (God) only".
From these Vêdic statements it is clear that all actions are instrument by God only. When the main meaning of Brahma is God there is no need to assume superficial meaning Vêda to it. [ Shankara interprets Brahma as Vêda and explains the meaning as action is born from Vêdas. Correct meaning is explained here. ]
For an inert entity like Vêda, it is not possible to engage itself in action.
Following Vêdic statements clearly states the dependence of everything on God.
"By the consent of Him who is called Akshara rivers flow."
"Matter, action, time, space all exist from His consent only. If he disagrees none of them will exist."
Because he has infinite power.
There is action in reflected images (jîvas) because of God who is the original image. Gîta shlôka "na kartrutvam" (5-14) denies independence to Jîva.
Akshara - means Vêda. Parabrahman is known from Vêdas. How else can we know God who is above our senses, who exist forever and who is complete? Without reason it is not right to give different meaning to words than the one commonly used. In the later half of the shlôka it is told "tasmât sarvagatam brahma" i.e., all pervading Brahman. Here Brahman is used as God. It is not possible to use the same word in same context with two different meaning without specific reason.
"Vêdas which are depicted by the word aksara exist for ever. Oh Virûpa! Pray to God by ancient and ever existing Vêdic statements."
"The Vêdic statements told by ever independent Lord exist for ever"
"As Vêdas exist for ever similarly the hierarchy among Gods"
Thus states Smruti, sruti and Bhagavad vachana.
Vêdas are defect less as they are not human made as explained earlier. Vedas are not formed by Brahman without his knowledge.
"asya mahatô bhûtasya nihishrasitad yad rugvêda
yajurvêda sâmavêdôtharvangîrasaha"
i.e,
"Vêdas are like the breathing of Parabrahman"
It is told Vêdas are like breathing of God. It does not mean they were formed by God without his intelligence. It only means their formation is as early as easy as breathing for God.
"Sôkâmayata" = He created the universe with his will.
From these Vêdic statements it is clear that God created this universe with form and sound with his knowledge and will.
It is also against the basic purport of Vêdas as God has complete intelligence. Nothing can happen without this knowledge. A person who creates things without independence is not known as Supreme personality. If an entity gets created without ones knowledge then he is not independent. For eg: The diseases are produced in human body without his knowledge.
The statements which tell the creation of Vêdas like
"ruchaha sâmâni jajhirê" = "Vêdas come to light"
means demigods of the Vedas came into being. Because there are statements -
"anâdi nidhanâ nityâ vâgasprushtâ svayam bhuvâ"
which tell the eternality of Vêdas and also tell they came into being. It is common in Vêdas to state the person who is cause for specific act as the person who performed that act.
"krutsam shatapatham chakrê" = Yajnavalkya created the shatapata brahma
How is it that Yajnavalkya created shatapata Brahma when Surya or Sun god taught this to Yajnavalkya? More than above Vêdic statements fact stated in Brahmasûtra
"ata êva cha nityatvm" = "Vêdas are eternal"
holds good. Brahmasûtra
"shâstrô nitv~t" = "Brahman is told by Vedic scriptures'
It does not mean Brahman is the cause of Vêdic scriptures. This sûtra substantiate the fact stated by earlier rule
"Janmâdyasya" = "Brahman is responsible for birth of universe".
The fact "Brahman is the cause for Vedic scriptures" does not substantiate the earlier rule and also it does not give any new information as it is any way implied by the fact that "Brahman is the cause of the birth of the universe". It also is not stated to mean "Brahman is all knowledgeable". There is no need to state "Brahman is the cause of Vedas" to state "Brahman as knowledgeable" Why does not Brahman become knowledgeable as he is the cause of the universe?
Thus meaning of brahmasûtra "shâstryô nitvât" = "Vêdas reviel Brahman' and Brahmasûtra "ata êva cha nityatvam" state eternality of Vêdas.
The cycle of sacrifice i.e, Yajna --> Sun --> cloud --> foog --> creature
...-^ is sustained by Brahman. Thus he is known to be
ever established in sacrifice. This cycle is revealed to Jîvas by
Vêdas.
16.
evam pravartitam cakram
nanuvartayatiha yah
aghayur indriyaramo
mogham partha sa jivati
From food creatures come into being; from the sun through cloud and rain food is produced; from yagna comes forth the sun; sacrifice springs from duties enjoined on human beings. Duty has its origin in Brahman and Brahman is revealed by the vedas. Therefore, the all pervading Brahman is ever established in sacrifice. O Partha, he who does not discharge the duties enjoined on him in this world, and who does not fall in with the rotations of the wheel thus set in motion leads a life of sin addicted to sensual pleasures and lives in vain.
One who does not engage himself in this cycle of the universe becomes responsible for the destruction of the universe.
"aghâyuhu" - means one who spends rest of his life time
accumulating results of bad deeds.
17.
yas tv atma-ratir eva syad
atma-trptas ca manavah
atmany eva ca santustas
tasya karyam na vidyate
One who rejoices in Atman alone, is content with Atma alone and has his mind fixed in Atman alone has no other duty to perform.
For a person who is in the state of Samâdhi, for him there is no need to perform action. This is explained in "yastu" shlôka.
"rati" - means pleasure derived from external objects. "trupti" - satisfaction - means having no interest in other objects, than the one from which he is deriving pleasure. That which is responsible for this is happiness.
"Happiness is the pleasure derived from satisfaction" - states dictionary. "âtmarati" - means one who is satisfied by the direct perception of Brahman. One who is satisfied by the direct perception of Brahman. One who does not have interest any where else is - âtmatrupta. The pleasure derived by direct perception of Brahman is highest happiness. Therefore he will not have interest left anywhere else. To explain this fact it is told - "âtman êva cha santushtaha" = one who is satisfied in Brahman alone.
"âtmanêva" - one who is satisfied with direct perception of Brahman alone. "êva" is used to show that by no other means he derives pleasure.
"âtmatrupta" - need to be split as "âtmana truptaha" (samâsa)
This means one who gets satisfaction from God. If it is split as "âtmani trupta" it means one who is going to get satisfied by Brahman. This is not correct.
"trupti" or satisfaction is not having interest anywhere else than from where he is deriving pleasure. It is clear from the following statement -
"vayam tu na virupyâmaha uttama shlôka vikratmihi"
"I will never loose interest in hearing to great stories of Lord Hari"
It is not right to give meaning of happiness to satisfaction.
"âtmaratirêva" shows only that person who is in "asamprajnâta samâdhi" i.e. one who is in samâdhi without the knowledge of the external world need not do any other action. It is stated as follows in pancharatra -
"Sthitaprajna when he is conscious of his senses (i.e, when he is not in samâdhi) for my sake has to do his duty. Is it not true that every one wants my love and affection?"
A person not in samâdhi will have some interest left in external world. It is not right to have only disinterest at this point of time.
As it is told "âtmatruptaha" i.e not having interest any where else other than God. In a sentence "while eating don't talk" - it is not necessary to specify time like "during the time of eating don't talk". It is well understood even without specifying time. In the same way meaning of Shloka is while Jnânin is in asamprajnâta samâdhi he need not perform any duty.
The word mânava is formed by manu root word which depicts transcendental knowledge. Jnânin is only eligible for asamprajnâta samâdhi. âtmarati is one who is stationed in God, it does not mean one who is stationed in his own soul. Even following vachana stated the same fact.
"One who is stationed in Vishnu has no other duty to perform".
18.
naiva tasya krtenartho
nakrteneha kascana
na casya sarva-bhutesu
kascid artha-vyapasrayah
For such a person, there is no purpose to be served by performance of duties enjoined, nor any sin results from failure to perform them. Nor in the entire range of creation, can there be anything that can serve him in any way.
A Jnânin is samâdhi need to request someone to wake him up for the pûja at specific time. He is not going to get more joy by doing so. One will not get any bad results by not performing duty while in samâdhi. It is not necessary to give respect to elders by standing up and receiving them while one is in samadhi. No purpose will be served by it.
Argument that a person who has reached samâdhi once need not do any duty is not correct. Since Arjuna also belong to such category of Jnânins there is no need to advice him to engage in war. Jnanin not able to continuously stay in samâdhi shows he still has results of bad/good deeds left.
19.
tasmad asaktah satatam
karyam karma samacara
asakto hy acaran karma
param apnoti purusah
Therefore perform the duties enjoined on you always without attachment. It is he who does work without attachment that attains liberation.
As you are currently not in samâdhi, do your duty i.e, waging righteous war.
20.
karmanaiva hi samsiddhim
asthita janakadayah
loka-sangraham evapi
sampasyan kartum arhasi
It is well known that Janaka and others attained the goal only by performing there duties, having an eye to welfare of the world, you should do the duty befitting you.
Krishna gives example of ancestors to show that one should perform their duty in "karmanaiva" shlôka. Karmana - means while performing action i.e being engaged in action. By performing action they obtained transcendental knowledge. They did not obtain liberation without transcendental knowledge. They are well known in Mahabharata and other epics as Jnânis.
Sruti like "tamêva vidvân" state same thing.
Even in Gîta shloka "karmajam budhi yukta hi (2-57)" it is stated one gets knowledge by performing action and will get liberated.
The sruti -
"nânya panthâha ayanâya vidyatê" i.e, there
is no other means than transcendental knowledge to get liberated.
It is not possible to interpret this statement in any other way. No where this fact is opposed. Even in following stanza means to attain liberation is only stated.
"By transcendental knowledge or by leaving body in prayaga or by taking bath in Gômati river one will go near Lord Krishna"
Here destruction of sin is only told. It is stated to show that one should visit pious places. In the same context in the same area it is also stated that one will not get liberated without transcendental knowledge. Transcendental knowledge is the only means to liberation. statements which state liberation as result for bathing in Prayâga have their purport as means to knowledge only.
Statements which prescribe bathing in holy places does not bind the fact that liberation is not attainable without transcendental knowledge. For e.g.. while praising the good worker if one says "You are the king! what should one do with king?" This statement itself proves that worker is not a king. Same is told by Lord Vêdavyâsa in Nâradîya purâna.
"Statements which state holy rivers and visiting holy places resulting in liberation are said as prayer to attract people with little understanding. Liberation is obtained by seeing me alone"
Thus by transcendental knowledge only one obtains Môksha . Right action is a means to that knowledge.
21.
yad yad acarati sresthas
tat tad evetaro janah
sa yat pramanam kurute
lokas tad anuvartate
Whatsoever a great man does, others copy, whatever he sets up as authoritative, that the world follows.
Whatever statements he states as authoritative -"yatpramanam".
Whatever he does, that world follows.
22.
na me parthasti kartavyam
trisu lokesu kincana
nanavaptam avaptavyam
varta eva ca karmani
O Partha, surely, there is nothing in the three worlds that should be done by me, nothing un-attained nor to be attained by me, Yet I am ever engaged in action.
23.
yadi hy aham na varteyam
jatu karmany atandritah
mama vartmanuvartante
manusyah partha sarvasah
O Partha, if I do not always continue unwearingly
to work, all men throughout the world would follow my example.
24.
utsideyur ime loka
na kuryam karma ced aham
sankarasya ca karta syam
upahanyam imah prajah
If I do not perform action, the worlds fall to pieces and I would be the author of confusion of castes and world in effect be destroying the creatures.
25.
saktah karmany avidvamso
yatha kurvanti bharata
kuryad vidvams tathasaktas
cikirsur loka-sangraham
Just as the ignorant perform duties attached
to the fruits, O Bharata, so also the learned, free from attachment, should
act setting an example to others by way of promoting the welfare of the
world.
26.
na buddhi-bhedam janayed
ajnanam karma-sanginam
josayet sarva-karmani
vidvan yuktah samacaran
The wise men should not disturb the minds of the ignorant attached to action; but he should with devotion to me, perform the said duties and make offers agreeably and like wise cause others to do the same.
27.
prakrteh kriyamanani
gunaih karmani sarvasah
ahankara- vimudhatma
kartaham iti manyate
Ignorant man deluded by egoism, fancies himself to be the doer in respect of all actions brought about by the supreme Lord, his will and wisdom in accordance with the inherent nature of their souls and by the impact of qualities of Prakrti known as Satva, Rajas and Tamas.
Difference in the characteristics of the action performed by Jnânin and Ajnânin is explained in "prakruta" shlôka.
prakrutê gunaihi - means qualities perceived by senses. Because
these qualities are provoked by Prakruti or the environment around us.
By reflection alone (Jîva) no activity is possible.
28.
tattva-vit tu maha-baho
guna-karma- vibhagayoh
guna gunesu vartanta
iti matva na sajjate
But O Mighty armed, he who knows the truth relating to the distinctions and details of qualities and their functions is not attached, understanding as he does that senses act upon their objects.
Difference in characteristics of activities and qualities is explained in "tatvavit" shlôka.
Gunâha - means senses, gunêshu - are the objects
on which senses act.
29.
prakrter guna-sammudhah
sajjante guna-karmasu
tan akrtsna-vido mandan
krtsna-vin na vicalayet
Confused by the qualities of Satva, Rajas and Thamas, having the false notion of agency the ignorant become attached to sense objects and work. He who has perfect knowledge should not try to divert the course of those foolish beings of little understanding.
Prakrutê gunêshu - means qualities and objects perceived by senses. As one is attached to senses one gets attached to qualities and objects perceived by senses. "gunakarmasu" - means in qualities and actions arising out of senses.
"External topics, senses, body the three qualities satva rajas and tamas, the good omen and unimportant are considered as meaning of 'guna' by those who are knowledgeable in world. - as stated in Dictionary.
Therefore "gunâ gunêshu" means senses going after sense objects. Otherwise it becomes qualities going after qualities which is not correct.
30.
mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah
With the mind full of devotion to me, dedicating all works to me, straight into battle freed from desires, egoism and fever of anxiety, plunge.
Therefore dedicate all actions to Me i.e, surrender those actions which you imagine to be performed by Jîva i.e, having the understanding that all actions are driven by God only perform actions as His worship. "âdhyâtma chêtasa" is the one who has stationed his mind one Me (Krishna). "sanyâsa" - is having mind that everything is driven by God. "nirmamatê" - having mind that I (Jîva) am not doing.
31.
ye me matam idam nityam
anutisthanti manavah
sraddhavanto 'nasuyanto
mucyante te 'pi karmabhih
Those who full of faith and free from cavil, follow for ever this teaching of mine, are released from the bondage of karma.
32.
ye tv etad abhyasuyanto
nanutisthanti me matam
sarva-jnana-vimudhams tan
viddhi nastan acetasah
But those, who ridicule my teaching and fail to act up to it, know them to be devoid of all sense and ignorant of what ought to be known and therefore destined to ruin.
Results are explained here. Those who perform action in this way without any expectation get knowledge and get liberated. When this is the case there is no need to state that aprarôksha jnânin gets liberated. Different path to liberation is not told here.
"Actions without expectations are for attainment of direct perception of the Lord. Transcendental knowledge does not require anything else to attain liberation. Actions performed without expectations results in transcendental knowledge which in turn results in liberation. But there is nothing preventing person having transcendental knowledge from attaining liberation."
-Nârâyana ashtâkshara kalpa
Thus there is no rule like "path of action" and "path of knowledge", two different ways to liberation.
33.
sadrsam cestate svasyah
prakrter jnanavan api
prakrtim yanti bhutani
nigrahah kim karisyati
Even the man of knowledge acts in conformity to his own accumulated samskara and their effects. All beings thus automatically follow their own nature. What can control of mind do ?
If every one who follows what you say gets liberated why every one is not following ?
This question is answered by "sadrusham" shlôka.
"Prakruti" - is the nature of person resulting from past deeds
or deeds in past births.
34.
indriyasyendriyasyarthe
raga-dvesau vyavasthitau
tayor na vasam agacchet
tau hy asya paripanthinau
In respect to the specific objects of different senses, likes and dislikes necessarily rise up; let no one come under their sway; for they surely are his enemies.
Even though one is driven by past deeds, one can over come it by trying hard. It is possible to control senses by repeated trying and is useful also is told in "indriasya" shlôka.
"Results of past actions are very powerful. Even Lord Brahma is
bound by it. By trying hard it is possible to alter them"
-Smruti
35.
sreyan sva-dharmo vigunah
para-dharmat sv-anusthitat
sva-dharme nidhanam sreyah
para-dharmo bhayavahah
Of greater merit is one's own duty however imperfectly done, than the dharma of another performed to perfection. Worthy is death in the discharge of one?s own duty; the duty of another is fought with fear.
Why I should engage in terrible war only? this question of Arjuna is answered by "sreyân" shlôka.
36.
arjuna uvaca:
atha kena prayukto 'yam
papam carati purusah
anicchann api varsneya
balad iva ni yojitah
Arjuna said:
Then, O Krishna, what is it which impels one to commit sin even against his will, as if driven by force ?
There are various reasons for a person to commit sin. They are Kâma (desire), anger (krôdha), lôbha (pleasure), môha (attachment), madâ (ego) jealousy etc. Out of these which one is strong is asked by Arjuna in "atha" shlôka.
By using the word "atha" Arjuna is making clear he is asking
question related to topic other than the one just narrated. Arjuna got
this question when Krishna asked him not to come under the sway of likes
and dislikes in 3-34 shlôka.
37.
sri-bhagavan uvaca:
kama esa krodha esa
rajo-guna-samudbhavah
mahasano maha-papma
viddhy enam iha vairinam
Sri Bhagavan said:
It is desire, it is wrath, born of Rajoguna, all-consuming and most sinful. Know each to be the enemy here.
That which is most powerful and drives you to commit sin is desire. Even anger arises from desire only. That is why it is told "kâmât krôdho bhijâyatê". Even anger that one gets when elders are disrespected is due to desire only. Desire that elders should not be disrespected due to devotion they have is the cause.
Those who say other wise don't know the clear distinction between desire and anger, which arise from same inner thought.
"rutê kâmam na kôpâdya jâyante hi katham cha na"
"without desire there cannot be any type of anger. "
As there can be many topics and objects rooted in desire it is called mahâshana., one which eats everything. As it leads one to commit great sin it is called "mahâ pâpana". As it is enemy for any type of progress in life it is called great enemy.
38.
dhumenavriyate vahnir
yathadarso malena ca
yatholbenavrto garbhas
tatha tenedam avrtam
As fire is enveloped by smoke, as mirror is covered by dirt, as an embryo is wrapped by the amnion, so this is enveloped by kama.
How desire is enemy is explained in this shlôka. These (God, inner voice and soul) are covered by desire. Even though fire with self effulgence when covered by smoke is not clearly visible. In the same way God is not revealed for person with desire. In a mirror covered by dirt one cannot see the image. In the same way knowledge covered by desire does not reveal Jîva and God. Way embryo is wrapped by the amnion in the same way Jîva is bound by desire.
39
avrtam jnanam etena
jnanino nitya-vairina
kama-rupena kaunteya
duspurenanalena ca
The knowledge of the learned, O Kunti?s son, is enveloped by this eternal enemy in the form of desire, that is insatiable and limitless.
Even a complete Jnânin who has studied shastras completely if he comes in contact with desire will not be able to have direct perception of God, what about a half backed Jnânin.
"Kâmarupêna" - enemy in the form of desire. "dushpûrêna" - desire always ends in misery. Even position like Indra does not end in happiness. Even after obtaining Indra's position one will desire for Brahmas position . Thus desire never gives the feeling of satisfaction . Hence it is called "anala".
"Wrong desire is like smoke covering fire. It is against Brahman
and transcendental knowledge. Like dust of the mirror it is against inner
feeling or innate nature. Like amnion of the embryo it binds the Jîva.
"
40.
indriyani mano buddhir
asyadhisthanam ucyate
etair vimohayaty esa
jnanam avrtya dehinam
The senses, mind and reason, are described to be its abode; by these, it deludes, the jiva by clouding his knowledge. Therefore, O best of Bharatas, having controlled the senses first, kill the sinful desire, which destroys knowledge and wisdom.
In order to conquer desire its abode is explained in "indriayâni"
shlôka.
"êtihi jnânam âvrutya" i.e, by these desire
covers the knowledge. Because mind and senses which are stationed
in desire are not capable of obtaining transcendental knowledge.
41.
tasmat tvam indriyany adau
niyamya bharatarsabha
papmanam prajahi hy enam
jnana- vijnana-nasanam
Therefore, O best of Bharatas, having controlled the senses first, kill the sinful desire, which destroys knowledge and wisdom.
By conquering the abode of enemy one can easily destroy the enemy.
42.
indriyani parany ahur
indriyebhyah param manah
manasas tu para buddhir
yo buddheh paratas tu sah
It is said that senses are superior to
the body; higher than the senses rank the mind; higher than the mind stands
Buddhi; but what is more exalted than Buddhi is he, the Supreme Lord.
43.
evam buddheh param buddhva
samstabhyatmanam atmana
jahi satrum maha-baho
kama-rupam durasadam
Understanding him, who is more exalted than Buddhi in this order, and restraining the mind by means of wisdom, O mighty armed one, vanquish the enemy called desire hard to beat.
In order to explain that knowledge which is weapon against desire - object to be known by which this knowledge is obtained is told in "indriyâni" (42) shlôka.
"asanga jnânâsimâdâya
tarâtipâram"
"Having sword of knowledge with detachment
to material desire one should cross over the ocean of transmigration"
Senses are superior to body. [In the same way gods controlling senses are superior to those controlling body. ] God is not only above reason, according to Vêdic statements he is above insentient.
"avyaktât purushaha paraha"
Purusha or Lord is above avyakta or insentient (inanimate) -Sruti
By having partial knowledge which is told here and there one will not get liberated. Lord Vêdavyâsa in Brahmasûtras while describing the attributes of the Lord says -
"ânandâdayaha pradhânasya" = "One should give importance to bliss and other such attributes of Lord"
Same is told in other places also -
"apaurushêya vêdêshu vishnu
vêdêshu chaiva hi |
sarvatra ê gunâ prôktâhâ
sampradâyâ gatâshcha yê ||
sarvaistaihi saha vijnâya yê
pashyanti param harim |
têshâmêva bhavênmuktim
nâ anyathâ tu kathamchana ||"
"Whatever attributes one has described to Lord in non-human made vêdas, vishnuvêdas like mahâbhârata, pacharâtra and that which has come through disciple succession, one who meditates on Lord Sri Hari with all these attributes will get liberated. There is no other way. "
- Gâruda purâna.
Thus God is above insentient (avyakta). In "Yô budhêhe paratastusaha" Jîva is not described as above reason. It is told earlier
"rasôpyasya param drushvâ" (2-59) = "material desires disappear on the realization of the Supreme Brahman."
It is also told in scriptures -
"avinâya param mattô jayaha katasya vi kutaha" = "Without knowing Me (God) how is it possible to overcome the desire?"
Thus by knowledge of supreme Lord only one can over come desire, not with the knowledge of Soul or jîva.
Âtmânâm = mind
Âtmanâ = by reason.
Thus ends the third chapter of the Bhagavad Gîta Bhâsya written by Srimad Ânandathîrtha Bhagavadpâdâchârya.
