श्रीः
प्रपन्नपारिजाताय
तोत्रवेत्रैकपाणये । ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः ॥
ॐ नमो भगवते श्रीरमणाय
Chapter 4. ज्ञानकर्मसंन्यासयोगः (Jnana karma sanyasa yoga)
ज्ञानपूर्वकः
कर्मसंन्यासः = ज्ञानकर्मसंन्यासः / letting go of karma through jnanam.
ज्ञानम् – नाहं कर्ता, नाहं भोक्ता – I am not the
doer / enjoyer is the knowledge referred to here.
कर्म – स्वधर्मानुसारेण विहितकर्म – Ordained
karma is to be performed as karmayoga.
The first 2 chapters explain the tenets of
Yoga as the means to moksha – Yoga here means ज्ञाननिष्ठालक्षणः ससंन्यासः,
कर्मयोगोपायः – dedication to knowledge, accompanied by renunciation and
implemented by karmayoga.
Once the value of knowledge has been understood, the question that arises is - How do I practice this in worldly life ? The traditional answer would be - by becoming a monk, by taking up sanyashrama. There the only activity is to dedicate oneself to Vedantic enquiry.
The other (more practical) answer is to live as a householder, perform karma, and purify the mind, perform enquiry, acquire knowledge and then transcend karma through this knowledge. Rather than giving up karma, this path shows the way to the state of karma sanyasa - renunciation of karma but not by merely avoiding karma.
The state of jnana-nishta means abiding in this knowledge, which liberates us. This is the main purport of the entire shastram.
Bhagavan starts the 4th chapter by jnana-stuti. The contents of this chapter are broadly:
- Praise of knowledge - ज्ञानस्तुतिः / ज्ञानपरम्परास्तुतिः – 1 to 3
- Avatara tattvam - अवतारतत्त्वम् – 4 to 8
- Purpose of knowledge - ज्ञानस्य प्रयोजनम् – 9 to 10
- What do we seek ? 11 to 13
- Karma / akarma - कर्म / अकर्म – 14 to 18
- कर्मनाशः – how the ज्ञानी performs कर्म – 19 to 23
- Yajnas, order of importance in spiritual journey – 24 to 32
- Culmination of karma in jnanam - 33
- Means of knowledge - ज्ञानप्राप्त्युपायाः – 34
- Purpose of knowledge - ज्ञानस्य प्रयोजनम् – 35 to 37
- Adhikari and importance of removal of doubts - ज्ञानस्य अधिकारी & संशयनिवृत्तेः महत्त्वम् – 38 to 40
- Summary / उपसंहारः
Praise
of knowledge
श्री भगवानुवाच
इमं विवस्वते योगं प्रोक्तवानहमव्ययम्।
विवस्वान् मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत्॥4.1॥
एवं परम्पराप्राप्तमिमं राजर्षयो विदुः।
स कालेनेह महता योगो नष्टः परन्तप॥4.2॥
एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम्॥4.3॥
I (Bhagavan Sri
Krishna says) gave this Yoga (the upadesha explained in chapter 2 and 3) at the
beginning of srushti (manifestation of the world) to Vivasvan / Surya. This was
done to make the Kshatriyas strong and grounded in Aatma tattvam, so that they
would be able to protect the Vedas and live a spiritual life. This Yoga is
avyayam – it does not change, ie, it is a timeless teaching, since its fruit,
which is moksha, never fails.
Surya declared
it to Manu, who passed it on to Ikshvaku.
As Shankarabhagavadpadacharya explains in the introduction to the Gita Bhashyam, at the time of the manifestation of the world, Bhagavan had imparted Pravruttilakshanam (law of works) to Marichi and the Prajapatis (Progenitors, who bring forth living beings) – this was for use by the gruhasthashrama people / householders. He also imparted Nivruttilakshanam (law of cessation of work) to the Sanatkumaras – sanaka, sanandana, sanaatana, sanatumara, who are eternal kumaras and sages. This was for use by sanyasis who wish to live detached.
दीर्घेण कालेन अनुष्टातॄणां कामोद्भवात्
हीयमानविवेकविज्ञानहेतुकेन अधर्मेण अभिभूयमाने धर्मे प्रवर्धमाने च अधर्मे, जगतः स्थितिः
परिपालयिषुः सः आदिकर्ता नारायणाख्यः विष्णुः भौमस्य ब्रह्मणः ब्राहमणत्वस्य रक्षणार्थं
देवक्यां वसुदेवात् अंशेन कृष्णः किल सम्बभूव । (Bhagavad Gita Shankara Bhashyam BGB)
However due to passage of time and dominance of kama / desires, the teachings were forgotten and hence due to decline of viveka (discrimination), righteousness was overshadowed by unrighteousness. At this point, to ensure the well-being of the world, and to protect spirituality in the world, Bhagavan Krishna came to the earth as an avatara.
Now Bhagavan Krishna continues.....This same yoga
has now been proclaimed by me to you, Arjuna, because you are my devotee and
friend. It must be remembered that Arjuna had recognised the jnani in his
friend Krishna and surrendered to him, in chapter 2 he says शिष्यस्तेऽहं शाधि मां
त्वां प्रपन्नम् – I am your student, guide me, instruct me. We understand here,
the qualities a seeker should have, when he approaches the guru. He should
approach him with humility, devotion and an eagerness to learn.
This yoga is
described as a rahasyam, due to its subtle nature and difficulty to grasp it (रहस्यम्
= सूक्ष्मम्, दुर्विज्ञेयम्).
अवतारतत्त्वम् -
the avatara tattvam
This portion
begins with Arjuna’s question as to how Bhagavan Krishna could possibly have
been a contemporary of Surya.
अर्जुन उवाच
अपरं भवतो जन्म परं जन्म विवस्वतः।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति॥4.4॥
In reply, Bhagavan
explains the avatara-tattvam.
श्री भगवानुवाच
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप॥4.5॥
As an avatara, Bhagavan knows that he has had several births for different purposes. He also knows that Arjuna, as a jeeva has also had several births. However, Arjuna does not know this. Now Bhagavan proceeds to explain the Avatara tattvam to us.
An avatara
manifests not as a regular human being – but as a लीलापूर्वकः देहरूपवान्. The
purpose is दुष्टशिक्षणम् (सन्मार्गप्रवृत्तिपूर्वकं शिक्षणम्) & शिष्टरक्षणम्
– self-manifestation is a type of leela / sport for Ishvara, and he manifests himself in a human body. He
does this for the specific purpose of correcting people who have strayed from
the path of righteousness and for protecting good people.
While we people
get our bodies as a result of past karma, an avatara has not such nimittam. Our
svarupam also is limited, but an avatara can usually perform supernatural
actions. Hence it is good to learn from an avatara’s words rather than try and
imitate his actions.
Shankarabhagavadpadacharya
explains धर्माधर्मप्रतिबद्धज्ञानशक्तिमत्वात् त्वं न जानीषे । अहं पुनः नित्यशुद्धबुद्धमुक्तस्वभावत्वात्
अनावरणज्ञानशक्तिः इति वेद अहम् – You do not now this truth (of several births), Arjuna, because
your knowledge is impeded but I know it (being an eternally pure, aware and
free and without my powers obscured), says Bhagavan.
An avatara is a
ज्ञानी / सर्वज्ञः / jnani, but a jeeva’s knowledge is obscured by ignorance. Through
yoga shakti He transcends all desha-kala-vastu limitations but the jeeva feels
like he is a limited individual.
The question is
– even though there is no nimittam for a body, why does Ishvara take birth ?
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन्।
प्रकृतिं स्वामधिष्ठाय संभवाम्यात्ममायया॥4.6॥
Even though I
am unborn and immutable, and the Lord of all beings, I take birth using the
power to Maya (who is under my control, in contrast to Maya's relatiionship with jeevas - she exercises her
power over jeevas and keeps them under her sway)
अजः = जन्मरहितः
/ without janma / unborn
अव्ययः – अक्षीणज्ञानशक्तिस्वभावः
/ one whose power never wanes
In # 2.20,
Bhagavan attributed the same qualities of अजः and अव्ययः to the aatma.
न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा
न भूयः।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने
शरीरे॥2.20॥
Mentioning the
same qualities for Ishvara here, outlines that the jeeva and Ishwara are both the
same Chaitanya-svarupam, which is unborn and unchanging.
The difference
is that the jeeva has a rebirth based on his karma but Ishwara manifests as an
avatara, to accomplish a specific task.
Further, on when
and why an avatara manifests (assumes a body / व्यावहारिकशरीरम्), we look into the
janma and karma of an avatara.
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदाऽऽत्मानं सृजाम्यहम्॥4.7॥
परित्राणाय साधूनां विनाशाय च दुष्कृताम्।
धर्मसंस्थापनार्थाय संभवामि युगे युगे॥4.8॥
When dharma
declines and adharma prevails, for the protection of the virtuous and guidance
of the wicked, I am born in every age.
Why is the
purpose of Bhagavan Krishna as an avatara, being declared here ?
ज्ञानस्य
प्रयोजनम् – Need for knowledge
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन॥4.9॥
The person who knows the reason for my birth and actions, gets liberated and attains God. This means that he gives up his abhimana to his body and realises his oneness with God. He is laya with aatmasvarupam and is not born again. In the immortal words of Swami Vivekananda, "Each soul is potentially divine. The goal is to manifest this divinity...."
What kind of person reaches oneness with God ?
वीतरागभयक्रोधा मन्मया मामुपाश्रिताः।
बहवो ज्ञानतपसा पूता मद्भावमागताः॥4.10॥
These are the qualities of a Brahmavit – the
one who knows brahman is:
-
वीतरागभयक्रोधाः Free from
desires / attachment / fear / anger
-
मन्मया – ईश्वराभेदर्शिनः – they are brahmavid / they
perceive their oneness with Ishvara
-
मामुपाश्रिताः – केवलज्ञाननिष्ठाः – they are steadily established
in this knowledge
-
बहवो ज्ञानतपसा पूताः – ज्ञानमेव तपः तेन परां शुद्धिं
प्राप्ताः – their minds are pure through this knowledge
-
मद्भावमागताः – ईश्वरभावं / मोक्षम् आगताः – they are one
with Ishvara and hence liberated
This shloka brings out the result of aatmajnanam in a crystal-clear manner – by this knowledge of oneness, they let go of jeevatvam and therefore, their aatmasvarupam is manifested without obstruction.
Now Arjuna could have had an unvoiced question that if everyone does not attain Ishwara, then probably Ishwara (Bhagavan Krishna) has raaga / dvesha Himself ? Why is it that everyone is not granted the liberation that has just been described ?
The answer lies
within the seeker himself – what does he seek ? He
is granted what he seeks. Is God the goal or God the means for me to achieve
other goals, is the question the seeker should ask himself. The spiritual
seeker differentiates himself from the others, in this manner.
What we seek drives what we receive
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम्।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥4.11॥
Seekers are divided into many categories based
on our vasanas / past impressions, which determine what we seek.
-
If we seek worldly goals like wealth,
we are granted those
-
If we seek release from worldly
sorrow, we are granted that
-
If we seek knowledge, we are granted
it
-
If we seek liberation, we are
granted it
This is
explained further in # 7.16 and 7.17 – four classes of people of virtuous deeds adore me:
the afflicted, the seeker of Knowledge, the seeker of wealth and the man of
Knowledge.
चतुर्विधा भजन्ते मां जनाः सुकृतिनोऽर्जुन।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ॥7.16॥
If one does not seek moksha, one does not get it. Ishwara’s attitude is described as parjanyavat – like rain showers on all the crops in a certain area, the same way, He grants our desires without partiality. Our bodies are limited by our past karma, but what we seek from Him in our present janma, determines what we get in future. The course our lives will take, is entirely in our hands now.
The upadesha is clear that the spiritual goal is the only way out of sorrow. Why do we all not seek the supreme goal ?
काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा॥4.12॥
People prefer worldly goals because they are
seen to be satisfied. Therefore they worship various devatas. Only in the
manushyaloka, we can undertake various karma prescribed by the scriptures.
What is this ability confined to manushyaloka
? Who created this ability and how is it governed ?
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम्॥4.13॥
The four-fold class system was created by Me,
based on prakruti’s gunas which drive the work that people do.
Now a question arises - Since Ishvara has
created the system, He (Ishvara) can never be liberated, since the result of his own
karma, accrues to him ? Does He not get into the spiral of karma and its result, which is rebirth ?
The second line of the shloka answers this – Know that I am never the karta even though I do work, because from paramaartha drushti, I have no kartrutvabuddhi / sense of doership.
This is the crux of the teaching of this
chapter.
A jnani does his work, but without abhimanam over it. He does not think that he is the karta and that he is therefore entitled to the fruits of the karma. He remains untainted by his karma. Being a jnani, he works only because he is ordained to do so, not because he is driven by the karmaphalam (like success, recognition, wealth, etc).
This buddhi of नाहं कर्ता (I am not the doer), liberates him from the tangle of samsara. The rest of this chapter elaborates on the same concept - of performing karma while remaining an akarmi / non-doer.
कर्म
/ अकर्म (Karma / Akarma)
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते॥4.14॥
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभिः।
कुरु कर्मैव तस्मात्त्वं पूर्वैः पूर्वतरं
कृतम्॥4.15॥
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा
मोक्ष्यसेऽशुभात्॥4.16॥
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मणः।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गतिः॥4.17॥
I am untainted by karma (Bhagavan performs his
karma without attachment or aversion), I do not seek the fruits of my work (He has no thirst
for the result). The one who knows this supreme truth about me, is not bound by
karma himself.
What is this truth about Bhagavan ? Bhagavan Bhashyakara adds here in the bhashyam that – BGB IV-14.1 यो माम् आत्मत्वेन अभिजानाति – the
one who knows Me to be the self of all – this is the knowledge that we need to
have.
Further, the ancient seekers also performed
karma with this attitude. They performed their ordained karma as a yoga, in
order to purify their minds and for the benefit of the people around them.
Other people in the parampara are being quoted because the distinction between work and non-work (karma and akarma) could get confusing for the seeker. Looking at their life histories, clarity emerges.
Even sages are deluded by this concept of karma. Bhagavan now proceeds
to define karma and akarma. The purpose of this upadesha is to define how karma
should be performed without desiring the fruits of it, as a non-karta. In other
words, how should a seeker use knowledge as an aid to reach the state of
akarma, while leading worldly life ?
What exactly needs to be known ? One
needs to know about karma, akarma (non-action) and vikarma (prohibited action).
Mysterious is the way of action.
What is the truth to be known ?
Jnana karma sanyasa – renunciation
of action through knowledge
कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः।
स बुद्धिमान् मनुष्येषु स युक्तः
कृत्स्नकर्मकृत्॥4.18॥
One who beholds non-work in work and work in
non-work is the wise among men. He is integrated and he performs all work.
This shloka seems like a paradox on the face
of it but it contains deep truths. This shloka also conveys the crux of the
teaching in this chapter.
Identity with the body and the sense of doership define whether one is performing karma or not. Who am I ? I am the aatma, not the body.
Karma does not mean physical
or mental action, which are performed by the body and mind. The true self / aatma has no action to perform, it is ever an akarta.
Anaatma, which is ahankara, performs action
and involves a focus on the result. The anaatma, which is the body-mind complex
is not a nithya-vastu, it operates at the level of ignorance. It is ever a
karta.
The one who perceives akarma in karma, is the
one who performs karma without the sense of doership. He recognises that karma
itself comes into being only in the state of ignorance (avidya-bhumika). He
himself being a jnani, knows this truth and hence works without the sense of ‘I
do work’. He has no ahankara or ego. He knows that Brahman is actionless (निष्क्रियम्),
he is aware of his identity with Brahman.
But don't we really undertake any action ?
The answer to this is - The body does action, this action is
superimposed on the Self, so we think ‘I do or I act’. The jnani sees akarma in
this action of the body, which is superimposed on the aatman.
On the other hand, the ajnani, thinks that he
works merely because he performs bodily /mental movement. Conversely, he thinks he is
idle when his body / mind isn’t working. But even when no physical action is being performed by him,
he attributes this absence of action to himself. He thinks ‘I do not act or I do
not work’. His ahankara is strong due to repeated adhyasa / superimposition of
bodily action or inaction on the actionless Self.
The wise man knows the distinction between the
aatma and the body-mind complex, and recognises himself as an akarta always.
The unwise man attributes the work of the body-mind complex, to his Self due to
ignorance. He is ever a karta.
Therefore, at the root of karma, is the sense
of doership.
Physically escaping one’s duty does not solve
the problem of bondage due to karma – the answer lies in this knowledge that
the jnani possesses, and that alone sets us free.
This is called कर्मण्यकर्मदर्शनम् / perceiving
akarma in karma / perceiving non-work in work. The greatest jnani - Bhagavan
Sri Krishna was ever active in the physical sense, but He was untouched by
anything, including during the Kurukshetra war. He was ever in the state of
yoga. His attitude to his ordained karma epitomises the philosophy of this
shloka. He impresses this upon Arjuna – he says fight, Arjuna, but in a state
of yoga. Know that the aatma is not doing this action. Your body is !
The advantage of this attitude of jnana karma
sanyasa:
·
Such a jnani has no more action to perform – he is purna /
whole. He is a कृतकृत्यः / person whose actions have all been completed – by
getting rid of the sense of doership, he has reached a state in which no work has
to be done. He is at peace now, and does not chase anything for happiness.
·
He performs his role in society like an actor in a movie, without
being attached to it. His body-mind complex performs action but he does not
identify with it. He neither craves recognition and result, not is impacted by it. He has found the way to liberate himself from the shackles of karma.
·
The actions he performs no longer bind him, all his karma
has been burnt by the fire of knowledge, explains Bhagavan in the next shloka.
·
As a result, even while in the midst of hectic activity, he is calm
and relaxed.
In the following 5 shlokas, the concept of jnana-karma sanyasa has been further expounded. These shlokas have a practical use, for our contemplation.
यस्य सर्वे समारम्भाः कामसङ्कल्पवर्जिताः।
ज्ञानाग्निदग्धकर्माणं तमाहुः पण्डितं बुधाः॥4.19॥
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रयः।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति सः॥4.20॥
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रहः।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम्॥4.21॥
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सरः।
समः सिद्धावसिद्धौ च कृत्वापि न निबध्यते॥4.22॥
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतसः।
यज्ञायाचरतः कर्म समग्रं प्रविलीयते॥4.23॥
The person whose actions are all devoid of thoughts
prompted by desires (sankalpa is the thought that precedes desire – I want
this, I like this, this will make me happy, etc) and whose actions have been
burnt away by the fire of wisdom, the wise call him learned / pandita.
Having given up attachment to the results of
action, he who is ever-contented, dependent on nothing, he really does not do
anything even though engaged in action. He merely performs his svadharma but
without expectations.
One who is without expectations, who has the
mind and organs under control, (and) is totally without worldly possessions, he
incurs no sin by performing actions merely for the (maintenance of the) body.
This refers to a person who has taken up ashrama-sanyasa.
Remaining satisfied with what comes his way by
chance, having transcended the dualities, being free from enmity, and equanimous
in success and failure, he is not bound even by performing actions.
For the liberated person who has got rid of
attachment, whose mind is established in Knowledge, whose actions are undertaken
with the spirit of a sacrifice / yajna, all his works are sublimated. he has dissolved
karma through knowledge (बुद्ध्या प्रविलापनम्).
How exactly does a jnana karma sanyasi
dissolve his karma in jnanam ? what is the way he thinks while performing karma
? he performs them as a yagna, we have just said. What are the types of yajnas
and which is the most superior amongst them ? these questions are answered in
the next prakaranam, covered in shlokas 24 to 33.
Yajnas, culminating in knowledge
यज्ञो वै विष्णुः says the Veda. Yajna is verily
Vishnu Himself. While action for an ajnani arises from desire, every action by a
jnani is yajna. The yajna and its result merge in totality. Yajna is Ishvara Himself,
and action arises from and merges in Him. Performing all work as a yajna, is real
bhakti. This is the way he can offer ourselves and our action to Ishvara.
Using the example of a yajna / sacrifice,
Bhagavan explains the types of yajnas and how yogis perform them.
ब्रह्मार्पणं ब्रह्महविर्ब्रह्माग्नौ ब्रह्मणा
हुतम्।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना॥4.24॥
दैवमेवापरे यज्ञं योगिनः पर्युपासते।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति॥4.25॥
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु
जुह्वति।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति॥4.26॥
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते॥4.27॥
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे।
स्वाध्यायज्ञानयज्ञाश्च यतयः संशितव्रताः॥4.28॥
अपाने जुह्वति प्राण प्राणेऽपानं तथाऽपरे।
प्राणापानगती रुद्ध्वा प्राणायामपरायणाः॥4.29॥
अपरे नियताहाराः प्राणान्प्राणेषु जुह्वति।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषाः॥4.30॥
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम्।
नायं लोकोऽस्त्ययज्ञस्य कुतो़ऽन्यः कुरुसत्तम॥4.31॥
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे।
कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा
विमोक्ष्यसे॥4.32॥
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञः परन्तप।
सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते॥4.33॥
The Mahanarayana Upanishad talks about how a
sanyasi can perform yajna, which is the karma prescribed for a householder
only. His attitude makes the difference. It says
तस्यैवं विदुषो यज्ञस्यात्मा यजमानः
श्रद्धा पत्नी, शरीरमिद्मम्, उरो वेदिः, लोमानि बर्हिः,
वेदः शिखा, ह्रिदयं यूपः, काम आर्घ्यम्, मृत्युः पशुः, तपोऽग्निः, दमः शमयिता दक्षिणा;
वाग्घोता, प्राण उद्गाता, चक्षुरध्वर्युः, मनो ब्रह्मा, श्रोत्रमग्नीत्, यावद्घ्रियते
सा दीक्षा, यदश्नाति तद्धविः, तय्पिबति तदस्य सोमपानम्, तद्रमते तदुपसदो, यत्सञ्चरयुपविशत्युत्तिष्ठते
च स प्रवर्ग्यः, यद्मुखं तदावहनीयः….etc
In the above, the yajna of a sanyasi / jnani
is described – the yajamana is the aatma, shraddha is the wife, body is the kindled
fire, and so on. His sadhana is the yajna, which he performs without any
dravyam / material ingredients. His attitude makes the difference.
The ladle, the oblations are Brahman, the
offering is poured by Brahman in the fire of Brahman. Brahman alone is to be attained
by him who has concentration on Brahman as the objective. Sri Sadashiva
Brahmendra says सर्वं ब्रह्ममयम् – everything is Brahman.
Some yogis undertake sacrifice to gods alone,
Others offer the Self, as a sacrifice by the Self itself, in the fire of
Brahman.
Others offer the organs, viz ear etc., in the
fires of self-control. Others offer the objects, viz sound etc., in the fires
of the sense organs.
Others offer all the activities of the organs
and the activities of the prana into the fire of the yoga of self-control
which has been lighted by Knowledge.
Similarly, others are performers of sacrifices
through wealth, through austerity, through yoga, and through study and
knowledge; others are ascetics with severe vows.
Constantly practising control of the prana by stopping the movements of the outgoing and the incoming breaths, some
offer as a sacrifice the outgoing breath in the incoming breath; while still
others, the incoming breath in the outgoing breath.
Others, having their food regulated, offer the
prana in the prana itself. All of them are knowers of the sacrifice and
have their sins destroyed by sacrifice.
Those who partake of the nectar left over
after a sacrifice, reach the eternal Brahman. This world ceases to exist for
one who does not perform sacrifices. What can we say of the other (world), O
best among the Kurus (Arjuna)!
Thus, various kinds of sacrifices lie spread all
over the Vedas. Know them all to be born of action – superimposition of action
on the self, drives them. Knowing thus, you will become liberated.
O destroyer of enemies, Knowledge considered
as a sacrifice is greater than sacrifices involving materials. O son of Prtha,
all actions in their totality culminate in Knowledge.
Once this knowledge is achieved, there is
nothing more to be achieved. In the second chapter, Bhagavan had indicated in a
few shlokas, that karma which is one’s svadharma, is superior to another’s
person’s karma, even if performed better. Also, the fruits of karma are
included in the fruits of knowledge –
यावानर्थ उदपाने सर्वतः संप्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥2.46॥
For a jnani, the karma kanda of the Vedas have
as much utility as a man has from water in a well when there is a flood all around – he has
already got what he needs from knowledge (equated with the flood), he does not
need the karma-phalam (equated with the water from the well).
Therefore, all work culminates in knowledge,
which leads to liberation. This is why jnana-yagna is extolled as the most superior
yajna.
Means of knowledge
Since knowledge has been extolled, the means
and purpose of the guru’s upadesha are explained.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं
ज्ञानिनस्तत्त्वदर्शिनः॥4.34॥
Know that through by your obeisance, questioning
with humility and service, the realised person will instruct you in that
knowledge.
The प्रश्नोत्तररत्नमालिका (Prashnottara
ratnamalika) says – को गुरुः ? अधिगततत्त्वः शिष्यहिताय उद्यतः सततम् ।
Who is the Guru ? The one who has knowledge
and who constantly strives for the shishya’s welfare.
Vivekachudamani says –
श्रोत्रियऽवृजिनोऽकामहतो यो ब्रह्मविदुत्तमः । ब्रह्मण्युपरतः
शान्तो निरिन्धन इवानलः ।
अहेतुकदयासिन्धुः बन्धुरानमतां सताम् । 33
The Guru is the person well-versed in the
scriptures, who is pure, has no ulterior motives, who constantly abides in Brahman,
is calm like the smouldering fire (without smoke), who is a spontaneous ocean
of mercy, who is a friend to all people who surrender to him.
तमाराध्य गुरुं भक्त्या प्रह्वप्रश्रयसेवनैः । प्रसन्नं
तमनुप्राप्य पृच्छेज्ज्ञातव्यमात्मनः । 34
Worship that guru with deep devotion, and when
he is pleased with your surrender, humility, service, approach him and ask him what
you seek to know.
As the verse goes, Ishvara, Guru and aatma is
the same, they appear in different forms.
ईश्वरो गुरुरात्मेति मूर्तिभेदविभागिने । व्योमवद्व्याप्तदेहाय
दक्षिणामूर्तये नमः ॥
The Kathopanishad says the Guru is a realised
person himself, and not merely a learned person.
न नरेणावरेण प्रोक्त एषः सुविज्ञेयो बहुधा चिन्त्यमानः
।
अनन्यप्रोक्ते गतिरत्र नास्ति अणियान्ह्यतर्क्यमणुप्रमाणात्
॥ KU 1.2.8
The aatma cannot be easily known, if taught by
a person of inferior intellect. When taught by a Guru who is one with Brahman,
the goal (which is subtle and cannot be obtained by mere reasoning) will be
reached.
Purpose of knowledge – threefold
In the next 2 shlokas, the purpose of this knowledge
has been explained.
The shishya will never be deluded again (मोहनाशः),
he sees oneness in all (सर्वत्र ब्रह्मदर्शनम्), and all his sins are dissolved
(सर्वपापनाशः).
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव।
येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि॥4.35॥
अपि चेदसि पापेभ्यः सर्वेभ्यः पापकृत्तमः।
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि॥4.36॥
Knowing which, O Pandava (Arjuna), you will
not come under delusion again, and through which you will see all beings
without exception in the Self and also in Me.
Acharyapada explains this with an exquisite expression – किञ्च येन ज्ञानेन भूतानि अशेषेण ब्रह्मादीनि स्तम्बपर्यन्तानि द्रक्ष्यसि साक्षात् आत्मनि प्रत्यगात्मनि मत्संस्थानि इति अथो अपि मयि वासुदेवे परमेश्वरे च इमानि इति, क्षेत्रज्ञेश्वरैकत्वं सर्वोपनिषत्प्रसिद्धं द्रक्ष्यसि इत्यर्थः (BSB IV.35.1) – you will behold all beings, from the creator down to bricks and stones, directly in the inner Self. ‘they all dwell in me’ will be your realisation. You will also see them in me, Vasudeva, and realise ‘they are in the Supreme Lord’.
Therefore, you will realise the identity of the Self and
Ishvara, which the Upanishads have established.
No wonder the Gita is the उपनिषत्सारसङ्ग्रहः (compendium
of the crux of the Upanishadic teachings). In one shloka, the tatparyam has
been summed up.
Further, even if are the worst sinner among
all sinners, you will still cross over all of it with the raft of Knowledge
alone.
Bhagavan explains how knowledge destroys karma
and sin, with an example now.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन।
ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा॥4.37॥
O Arjuna, just as a blazing fire reduces
pieces of wood to ashes, similarly the fire of Knowledge reduces all actions to
ashes.
Acharyapada explains this as (सम्यग्दर्शनं सर्वकर्माणां
निर्बीजत्वकारणम् इति अभिप्रायः - BGB IV.37.1) - Right knowledge robs karma of
its power to produce effects.
ज्ञानस्य
अधिकारी & संशयनिवृत्तेः महत्त्वम् – Adhikari for knowledge and the importance of
removal of doubts
In the next 5 shlokas, Bhagavan explains why knowledge
is superior, and that it can only be acquired by a person with faith / shraddha
and who has no doubts. Therefore, with this knowledge, doubts should be slayed,
and the person with ordained karma to be performed, should proceed to perform it.
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते।
तत्स्वयं योगसंसिद्धः कालेनात्मनि विन्दति॥4.38॥
Indeed, there is nothing purifying here
comparable to Knowledge. One who has become perfected after a (long) time
through yoga, realizes That by himself in his own heart.
The yoga that is spoken of here, has been explained
as karma yoga and yoga of samadhi by Bhagavan Bhashyakara. These are means,
which purify the mind and make the person ready for knowledge.
How does one win this knowledge and how does
life change after that ? As has been already pointed out, one needs shraddha /
faith in the scriptures and the Guru’s words. In addition, two more qualities
have been highlighted in the next shloka.
श्रद्धावाँल्लभते ज्ञानं तत्परः संयतेन्द्रियः।
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति॥4.39॥
The man who has faith / shraddha, who is
intent on acquiring knowledge and has sense control, attains Knowledge.
Achieving Knowledge, one soon attains supreme Peace. It is to be noted that
shraddha does not indicate a blind faith. It means the basic belief that the
shastram contains upadesha which will help me elevate myself. The teaching,
once learnt, is supported by one’s own experience, which is when it benefits
the seeker. This is the final goal.
There is no room for doubt here.
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति।
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः॥4.40॥
One who is ignorant of the Self, who does not
have faith, and has a doubting mind perishes. Neither this world nor the next
nor happiness exists for one who has a doubting mind. The person with doubts
is at a weaker position compared to the ignorant and the faithless person too,
hence doubt must be discarded.
The last two shlokas contain the final upadesha
to Arjuna, to fight as a Yogi. It combines the effect of karma yoga and knowledge
of the one reality, which enables the seeker to slay all doubts and perform his
ordained duty.
योगसंन्यस्तकर्माणं ज्ञानसंछिन्नसंशयम्।
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय॥4.41॥
तस्मादज्ञानसंभूतं हृत्स्थं ज्ञानासिनाऽऽत्मनः।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत॥4.42॥
O Dhananjaya (Arjuna), actions do not bind one
who has renounced actions through yoga, whose doubt has been fully dispelled by
Knowledge, and who is vigilant.
By renouncing actions through yoga, it is meant – परमार्थदर्शनलक्षणेन योगेन संन्यस्तानि कर्माणि येन परमार्थदर्शिना धर्माधर्माख्यानि तं योगसंन्यस्तकर्माणम् (BSB IV.41.1) – through the Yoga of realisation of the one reality, one has renounced works, righteous and unrighteous - this is the karma sanyasi - the one who has renounced karma through knowledge. He performs ordained karma without a sense of ahankara.
By knowledge, by perception of
oneness of Self and Ishvara, he has removed all doubts.
Therefore, O Bhaarata, take recourse to yoga
and rise up, slaying with the sword of Knowledge this doubt which has risen in your
heart, arising from ignorance.
The following points are noteworthy
-
Ignorance is the root cause of the delusion and doubt
-
The doubt resides within us, here Bhagavan says the doubt lies in
the heart
-
It can be removed only by knowledge
-
Thereafter, karma has to be performed as a yoga – there is no
option to do it or to not do it. But when karma is performed as a yoga, based
on right perception, it liberates rather than binds the seeker.
Summary / उपसंहारः
विषयसुखनिवृत्तिपूर्वकधर्मानुष्ठानम् – this is the key message – do not perform karma with short-term benefits in mind, remove those desires and perform ordained karma. All karma eventually culminates in knowledge. Through knowledge, the attitude to karma changes. This cleanses the mind of impurities.
The
binding nature of karma stems from the sense of doership, which is driven by
ahankara. The driver for
karma is always a desire to achieve something material, which stems from a
sankalpa.
Performing karma does not mean movement of the limbs, meditation,
etc. We are doers or non-doers depending on whether we have a sense of ahankara
and kartrutvam (doership) over the actions or otherwise.
When one is able to keep these at bay, he can stay away from his
body-mind complex (which is never perfect and only decays with age). Therefore
he has removed the very root of desires and hence, experiences peace and
contentment. With a pure mind, he performs karma without fear or anxiety.
This is meaning of performing karma as a yoga.
The Aatma is ever free. Body and ahankara can never be free. The jnani recognises this. He also knows that he is nitya mukta, he does not attribute the problems of the body and mind to himself. Kartrutvam / doership is merely available for experience, it is not a genuine fact, it does not affect him. Renunciation of karma cannot be done by stopping karma, but by this knowledge. Hence it is called jnana karma sanyasa.
The jnani therefore stays unmoved in success and failure. He has no selfish interest but works for others and as Ishvara’s servant. He has only compassion for fellow beings because he has universal identity – with everything around him.
यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र
श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥
सर्वं
श्रीकृष्णार्पणमस्तु
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