Gita Chapter 2 - Saankhya Yoga

श्रीः

प्रपन्नपारिजाताय तोत्रवेत्रैकपाणये । ज्ञानमुद्राय कृष्णाय गीतामृतदुहे नमः ॥

ॐ नमो भगवते श्रीरमणाय

Chapter 2 – सांख्ययोगः

Chapter 2 contains the crux of the upadesha of the shastram.

The Gita is known as a Moksha shastram because it shows the seeker the path to moksha.

It is known as the Yoga shastram because it shows the path of yoga – the Gita itself describes Yoga as दुःखसंयोगवियोगः in shloka 6.23 – Bhagavan Sri Krishna tells Arjuna that severance (viyoga) of contact (samyoga) with sorrow (duhkha) is Yoga. Therefore, it should be practised with determination.

The shlokas in the first chapter and the initial part of the second chapter, which describe Arjuna’s state of mind, depict what any seeker experiences in daily life. Each one of us can relate to the situation. The analogy of war merely provides the setting and is not relevant, beyond its similarity to the war of everyday life that we face.

At several points in the Gita, the sincere seeker hears the voice of Bhagavan Krishna directly. Arjuna is the nimittam – the means through which Bhagavan talks to us. He is in fact, out of sheer compassion, guiding us through the journey, using the best techniques of pedagogy that one can imagine.

For most of us, Bhagavan speaks through the voice of our vidya gurus as well, and we should be grateful to them for bringing this marvel to us.

जन्मानेकशतैः सदादरयुजा भक्त्या समाराधितः

भक्तैर्वैदिकलक्षणेन विधिना सन्तुष्ट ईशः स्वयम् ।

साक्षाच्छ्रीगुरुरूपमेत्य कृपया दृग्गोचरः सन् प्रभुः

तत्त्वं साधु विशोध्य तारयति तान्संसारदुःखार्णवात् ॥

(सर्ववेदान्तसिद्धान्तसारसंग्रहः २५४)

(When the Lord is pleased with the devotional worship done by the seeker in many hundreds of lives, out of compassion, He appears before the seeker in the form of Sri Guru, and instructing him well revealing the Truth, takes him across the worldly ocean which is difficult to cross.)

 

·       Introductory shlokas 1-10

·       उपदेशः (परमार्थतत्त्वदृष्टि:) – the spiritual & highest reality – In # 11-30 the central teaching of the Gita is contained. It teaches us that I am the pure aatma and it is the identification of anaatma (body, mind, etc, and the associated adjuncts like doership - kartrutvam, etc) with oneself, that leads to grief. The aatma is attained as pure everlasting experience of bliss. How one recognises the difference between the aatma and anaatma, is brought out in these shlokas

·       लौकिकदृष्टिः # 31-38 – worldly view - performing one’s svadharma is the key – nothing gives one a license to run away from one’s dharma

·       कर्मयोगः 39-53 – the path of karma - introduction to why attitude with which karma is done, is more important than doership or the result, and how it leads to self-knowledge

·       स्थितप्रज्ञलक्षणम् 54-70 – characteristics of a jnani

·       Conclusion 71-72

 

Shlokas 1-10 – Introduction, culminating in शरणागतिः by Arjuna

 

Arjuna displays despondency & confusion and talks of taking sanyasa. He submits to Bhagavan admitting to his own कार्पण्यम् / feeble-heartedness which had overtaken his svabhava as a kshatriya. He also displays viveka (shloka # 8 न हि प्रपस्यामि ममापनुद्यात्….) when he declares that lordship over the earth and heavens was not going to destroy his grief. 

 

Arjuna completely surrenders to Bhagavan, indicating his ability to discriminate and identify that शरणागतिः was the only way. शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् (I am your shishya and I surrender to you, do instruct me) marks his request for the upadesha.

 

A few words must be written here about this endearing concept of sharanagati or surrender. In the path of knowledge, the mind is made subtle through vichara / enquiry and then the ego (I and mine) is annihilated, leaving behind the infinite self to manifest. In the path of devotion / bhakti, the ego is surrendered at the feet of Bhagavan – all the efforts are towards achieving this.

 

How does one hand over oneself to Bhagavan. This can be viewed as how one’s attitude to the Guru, evolves –

-         Start with तस्यैवाहम् (I belong to Him alone, I do what He commands me to, I follow the Guru’s instructions completely)

-         Move into ममैवासौ (He belongs to me alone, the devotee’s love for Him increases because here there is a sense of ownership over Him. The shishya realises the 100-step rule – I take one step towards him and the guru walks 99 steps towards me. This is the effort that the guru invests for the sake of the shishya. Many of us have experienced the feeling of being found by the Guru, rather than the other way around. Such experiences enhance devotion manifold.)

-         स एवाहम् (I am He alone) marks the culmination of devotion, which is called parabhakti or jnananishta. This is a state of oneness with God. Guru, being Ishvarasvarupam himself, is also seen as one with the seeker.

 

The final stage is also referred to as aatmanivedanam आत्मनिवेदनम् in Srimad Bhagavatam - it means completely surrendering, with total dedication. This is also explained by Bhagavan in the Gita shloka

 

सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज । अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ॥ १८.६६

 

Giving up all Dharma (Dharma, adharma and thereby, all karma), seek refuge in Me alone. I shall liberate you from all sins, do not grieve. The Gita starts with Arjuna’ grief and ends with Bhagavan’s assurance to him, to not grieve - मा शुचः

 

Bhagavan Ramana says in Aksharamana malai –

 

வரும்படி சொலிலை வந்து என்படிஅள வருந்திடு உன் தலைவிதி அருணசலா (94)

 

O Arunachala! Did you not ask me to come? I have come. Now, managing me is your burden. If you suffer then it is your fate.

 

We surrender to the person capable of alleviating our sorrow. In Him I get support, help, peace and above all, love. This is what Arjuna does when he surrenders at Bhagavan’s feet.

 

Hence Sharanagati / Prapatti is a compelling and important step towards jnanam and moksha. It also makes the journey enjoyable and satisfying.

 

In the Bhagavad Gita Bhashyam, Shankarabhagavadpadacharya explains that the shlokas until the upadesha starts, are designed to explain the origin of grief in us by showing the reasons for Arjuna’s state – शोकमोहादिसंसारबीजभूतदोषोद्भवकारणप्रदर्शनार्थत्वेन व्याख्येयः ग्रन्थः (Bhagavad Gita Bhashyam - BGB 11.0a) – grief and delusion are the cause of samsara. Arjuna had अहम् एषां, मम एते abhimanam (I belong to them, they are mine), which led to grief over losing the affection of his relatives and gurus, and therefore, delusion if he performed his duty. 

 

Grief and delusion leads to the following

·          स्वधर्मत्यागः – letting go of one’s svadharma

·          परधर्मे प्रवृत्तिः – taking up another person’s dharma

·          Even if one follows svadharma is it often फलाभिसन्धुपूर्वक & साहङ्कारः – with focus on the benefit and with ahankara

·          This leads to continuing samsara

 

Shankarabhagavadpadacharya says संसारबीजभूतौ शोकमोहौ – तयोश्च सर्वकर्मसंन्यासपूर्वकात् आत्मज्ञानात् नान्यतः निवृत्तिः इति तत् उपदिदिक्षुः सर्वलोकानुग्रहार्थम् अर्जुनं निमित्तीकृत्य आह भगवान् वासुदेवः । (BGB 11.0a)

 

What makes the Gita so special ?

I am Arjuna and God talks to me directly. He talks to me with compassion, to relieve me of the root causes of samsara, which are grief and delusion caused by abhimanam of ‘I and mine’. This can be ended only by knowledge backed by sarvakarmasanyasa (karmayoga for a gruhastha). Arjuna is the means through which God talks to me through the wonder called Gita. It is incredible how one finds the direct answer to one’s own unexpressed doubt, as a sequence of shlokas. One often gets the feeling that this is a personal conversation between the nara who I am, and Narayana. Once this emotion is felt, devotion comes to the seeker automatically. Once karma, bhakti are in place, with guidance from the Guru, the path becomes easier from thereon

 

Shlokas 11-30 – परमार्थतत्त्वदृष्टि: - आत्मनः गुणानाम् उपदेशः – the highest reality

 

The lakshanam of aatma, is described, by listing the gunas of the aatma.

 

It is said that लक्षणप्रमाणाभ्यां वस्तुसिद्धि: - the 2 requirements when an object is being described are its definition and the answer to the question ‘how do we know‘ - the ‘lakshanam’ gives the definition of the object (what) and the ‘pramanam’ tells us the means of knowledge (how)

The lakshanam of aatma are (आत्मनः लक्षणानि) - नित्य, निर्विकारः, सत्यः, सर्वगतः, अपरिछिन्नः, पूर्णः, अद्वैतः, अप्रमेयः, अकर्ता, अभोक्ता, षड्भावविकारहितः, अनादिः, अकारयिता, अभोजयिता, अविक्रियः, निरवयवः – Eternal, unchanging, real, all-pervading, limitless, complete, nondual, immeasurable, non-doer, non-enjoyer, not subject to changes like the body, beginningless, not an instigator (to karma or its enjoyment), impartite.

 

As a precursor to the upadesha, Shankarabhagavadpadacharya brings out the following points before # 2.11 (BSB 11.0)

 

·          ज्ञानयोगः - आत्मा अकर्ता is the main message driven home by 2.11-2.31. I am not the doer. I am merely the witness.

·          Prior to the dawn of this knowledge, karma yoga has to be performed – देहादिव्यतिरिक्तकर्तृत्वभोक्तृत्वाद्यपेक्षः धर्माधर्मविवेकपूर्वकः मोक्षसाधनानुष्ठानलक्षणः योगः (कर्मयोगः). Performing karma usually demands कर्तृत्वभोक्तृत्व buddhi. Hence, I am the doer, I enjoy the result of my karma.

·          We see a dichotomy here - one person cannot feel like a karta / bhokta and an akarta / abhokta at the same time. Due to this conflict, Bhagavan has spoken of 2 streams of yoga – one with कर्तृत्वभावः (doership), and one with अकर्ता इति भावः (I am not the doer). The practitioners of the 2 streams, are different (adhikaris)

·          गीताशास्त्रे केवलात् एव् तत्त्वज्ञानात् मोक्षप्राप्तिः, न कर्मसमुच्चितात् इति निश्चितः अर्थः = सिद्धान्तः – the siddhanta of the shatram is that right knowledge is the one and only means of moksha

 

# 11 - श्री भगवानुवाच

 

अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे।

गतासूनगतासूंश्च नानुशोचन्ति पण्डिताः॥२.११॥

 

भीष्मादयः – ज्ञानिनः, Bhishma and the others are jnanis and they are nitya, from paaramarthika / spiritual standpoint. The pandita (viveki) knows that they ought not to be grieved for. While Arjuna speaks wise words in the initial part of the 2^nd chapter, he displays lack of discrimination at the same time, by grieving the loss of the eternal. This reminds us of how we are inconsistent in the way we think.

# 12 –

 

न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः।

न चैव न भविष्यामः सर्वे वयमतः परम्॥२.१२॥

 

Aatma is nitya. Even after our bodies are destroyed, we will continue to exist – देहव्यतिरिक्तः आत्मा. Acharyapada makes a brief reference to एकजीववाद: - 'देहादिभेदानुवृत्त्या बहुवचनम्, न तु आत्मभेदाभिप्रायेण'

# 13 –

 

देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा।

तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति॥२.१३ ॥

 

The aatma is nirvikara – not subject to change. The body changes over time, and after death there will be a new body that the aatma acquires

 

Question - we experience feelings /sensations of heat and cold, pleasure and pain. How do we deal with them ?

# 14 –

 

मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः।

आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत॥२.१४॥

 

Indriyas मात्रा: and objects स्पर्शा: generate heat and cold etc, and thereby pleasure and pain, they are impermanent, they have to be borne patiently. We are affected by them because we identify with the body-mind complex. We should deal with these by ceasing to identify with the body – तितिक्षा / forbearance is key

# 15 –

 

यं हि न व्यथयन्त्येते पुरुषं पुरुषर्षभ।

समदुःखसुखं धीरं सोऽमृतत्वाय कल्पते॥२.१५॥

 

Prayojanam of तितिक्षा / forbearance – equanimity is reached. This person is not shaken by ups and downs, he is ready for moksha

 

# 16 –

 

नासतो विद्यते भावो नाभावो विद्यते सतः।

उभयोरपि दृष्टोऽन्तस्त्वनयोस्तत्त्वदर्शिभिः॥२.१६॥

 

Aatma is सत् – it alone exists, it is real. Anaatma is mithya – it merely seems to exist. Anything that is mithya is sublated by knowledge – ज्ञानेन बाध्यः. It is like how the (wrong) knowledge of the snake is removed when one realises that it is only a rope. The result is that one no longer fears the rope – right knowledge has removed wrong knowledge and its results.

 

When one develops forbearance to worldly ups and downs – he is able to distinguish सत् from असत् and mithya clearly – that which is सत्, always exists and that which is असत्, never exists. Mithya seemingly exists. घटः सन् पटः सन्……घट & पट (pot / cloth) are external objects - they are not सत् due to व्यभिचारः (sometimes there, sometimes not) but सद्बुद्धिः अव्यभिचरितः – that which is ‘sat’ is never contradicted, and is hence, always there (सतः अस्तित्वम् / सत्ता सर्वदा भवति). Those who understand this difference, are तत्त्वदर्शिनः / jnanis

 

# 17 –

 

अविनाशि तु तद्विद्धि येन सर्वमिदं ततम्।

विनाशमव्ययस्यास्य न कश्चित् कर्तुमर्हति॥२.१७॥  

 

What is सत् ? 

 

यदूपेण यन्निश्चितं तन्न व्यभिचरति – it is never-changing. It can never be destroyed. It is सर्वगतः / अपरिछिन्नः / पूर्णः / अद्वैतः - unlimited / complete and non-dual

 

सत् can never be destroyed, अव्ययम् and is pervasive व्यापकम् but विषयाः / Objects are not so. Even Ishwara cannot destroy the aatma.

 

# 18 – अन्तवन्त इमे देहा नित्यस्योक्ताः शरीरिणः।

अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत॥२.१८॥

 

What is असत् ?

 

Bodies change / perish but aatma is indestructible (अविनाशः) and indeterminable (अप्रमेयः) स्वत:सिद्धत्वात् – it is self-established. It is not a subject of pramanam. Everyone knows it – one needs no proof to know that ‘I am’ or ‘I exist’.

The shastram sets aside what is not aatma, but which is superimposed on it. It does not reveal anything new but merely removes wrong knowledge, which allows the right knowledge to manifest - अतद्धर्माध्यारोपणमात्रनिवर्तकम् is done. BSB 18.2

 

Here the point to note is that that Gita is not a प्रवर्तकं शास्त्रम् but शोकमोहादिसंसारकारणनिवृत्त्यर्थम् – it does not intend to push one into any kind of pravrutti. It only tries to do nivrutti of grief and delusion by giving us the right knowledge. BSB 19.0

# 19 & 20 –

 

य एनं वेत्ति हन्तारं यश्चैनं मन्यते हतम्।

उभौ तौ न विजानीतो नायं हन्ति न हन्यते॥२.१९॥

 

न जायते म्रियते वा कदाचिन्नायं भूत्वा भविता वा न भूयः।

अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥२.२०॥

 

Kathopanishad mantras 1.2.18 & 1.2.19 are mirrored in these shlokas – 

 

K.U 1.2.18 न जायते म्रियते वा विपश्चिन्नायं कुतश्चित् बभूव कश्चित् ।

अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥२

 

K.U 1.2.19 हन्ता चेन्मन्यते हन्तुं हतश्चेत् मन्यते हतम् ।

उभौ तौ न विजानीतो नायं हन्ति न हन्यते ॥

 

Both shlokas demonstrate that aatma is not the karta or karma of हननक्रिया. 

Aatma is अकर्ता, अभोक्ता, षड्भावविकाररहितः, अनादिः

 

The aatma is not subject to the 6-fold vikaras that the body undergoes – अस्ति-जायते-वर्धते-विपरिणमते-अपक्षीयते-विनश्यति. It is not born and is अनादिः

 

अज: नित्य: शाश्वत: पुराण: - are also the qualities listed here.

All bodies are created by the 5 bhutani, each body takes a specific form in this janma, as a result of karma of previous janmas. The purpose is to experience pleasure and pain (सुखदुःखभोगायतनम्). The jnani recognises it as such and does not get attached to it.

 

# 20 –

 

वेदाविनाशिनं नित्यं य एनमजमव्ययम्।

कथं स पुरुषः पार्थ कं घातयति हन्ति कम्॥२.२१॥

 

Aatma cannot slay or be slayed. Slaying is an example used to show ज्ञानिनः सर्वकर्मप्रतिषेधः – which means that the jnani does no karma at all from the spiritual standpoint. This has been explained in detail in Chapters 3 and 4.

 

The main upadesha of the shastram has been done. 

 

सिद्धान्तः

Acharyapada explains (BSB 21.3) that अविक्रियात्मदर्शिनः विदुषः मुमुक्षोश्च सर्वकर्मसंन्यासे एव अधिकारः । the jnani who understands the immutability of the self and the mumukshu, both renounce all karma. These are the followers of Saankhya yoga (self-knowers). Karma yoga is the means to purify the mind, the karma yogins work without abhimanam and focus on the karma without selfish interest. By this, they purify their minds and are ready to receive the knowledge that the guru offers.

 

BSB 21.5 - शास्त्राचार्योपदेश-शम-दमादि-संस्कृतं मनः आत्मदर्शने करणम् – Karma yoga aided by upadesha and शमदमादयः (6-fold discipline including mind control (shama), sense control (dama), withdrawal (uparati), forbearance (titiksha), faith in shastram (shraddha) and the ability to concentrate (samadhanam)), is the means to attain knowledge, which leads to moksha

 

Conclusion of upadesha

 

Conclusion of shlokas 19 and 20 – the aatma does not act nor causes another to act – न कुर्वन्, न कारयन् is the idea here.

 

As an additional upadesha, a few other areas are touched upon in shlokas 22 to 29. The main upadesha has been done and these are answers to a few unasked doubts that a seeker could have.

 

# 22 –

 

Using an example (दृष्टान्तः) –

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि।

तथा शरीराणि विहाय जीर्णान्यन्यानि संयाति नवानि देही॥२.२२॥

 

The point is made that body is impermanent, the सूक्षमशरीरम् (mind etc) moves on to take a new body (स्थूलशरीरम्), carrying the vasanas / samskaras with it. It is similar to a person discarding old and worn-out clothes and wearing new ones.

 

# 23 & 24 –

 

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।

न चैनं क्लेदयन्त्यापो न शोषयति मारुतः॥२.२३॥

 

अच्छेद्योऽयमदाह्योऽयमक्लेद्योऽशोष्य एव च।

नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः॥२.२४॥

 

निरवयव:, नित्यत्वात् सर्वगत:, स्थिर:, अचल:, सनातन:, अभिनव: are being listed. Aatma has no parts, it is omnipresent, constant, unmoving/unchanging. There is पुनरुक्ति: / repetition here so that it can be grasped clearly

 

# 25 –

 

अव्यक्तोऽयमचिन्त्योऽयमविकार्योऽयमुच्यते।

तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि॥२.२५॥

 

आत्मज्ञानम् is the only way. There is no other means of transcending sorrow, except by removing ajnanam. The aatma is unmanifest, immutable. When one understands this, the knowledge liberates him, he does not grieve anymore

 

# 26, 27, 28 - 

 

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।

तथापि त्वं महाबाहो नैवं शोचितुमर्हसि॥२.२६॥

 

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।

तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि॥२.२७॥

 

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।

अव्यक्तनिधनान्येव तत्र का परिदेवना॥२.२८॥

 

आत्मन: अनित्यत्वम् अभ्युपगम्य व्यवहारदृष्टिः is taken here – this means that even if one were to temporarily accept impermanence of the aatma (only to accommodate a certain category of seeker who holds this view), concepts of पुनर्जन्म / rebirth, and theory of manifestation of the hitherto unmanifest are the reality – therefore there is no reason to grieve anyway (Bhagavan demonstrates अभ्युपेत्यवादः in these shlokas – the Guru temporarily accepts what the student strongly believes in even though it may be wrong and guides him back on track) - even assuming these people are going to die in this war, you don’t need to grieve.

 

In these shlokas, Bhagavan diverts into the व्यावहारिक plane – into empirical reality, temporarily, to make the point amply clear. (सिद्धान्तस्थापनार्थं प्रतिवादिपक्षस्य स्वीकरणम् – अभ्युपेत्यवादः)

 

# 29 –

 

आश्चर्यवत्पश्यति कश्चिदेनमाश्चर्यवद्वदति तथैव चान्यः।

आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्चित्॥२.२९॥

 

The greatness of this knowledge – it is rare and we are wonder-struck at the qualities described. The self is hard to comprehend – is the message here.

 

Lord Yama sounds ecstatic at having found young Nachiketa to take this wonderful knowledge from him - Kathopanishad mantra 1.2.7 (below) is mirrored in this Gita shloka –

 

श्रवणायामपि बहुभिर्यो न लभ्यः शृण्वन्तोऽपि बहवो यं न विदुः ।

आश्चर्यो वक्ता कुशलोऽस्य लब्धा आश्चर्यो ज्ञाता कुशलानुशिष्टः ॥ KU 1.2.7

 

Many are unable to even hear about the aatma, and many cannot comprehend it even if they hear about it.

Wonderful and rare is the teacher who is able to teach about the aatma, and wonderful is the student who is able to comprehend it once taught.

 

# 30 – Conclusion- aatma is nitya, pervasive, there is no reason to grieve death of the body at all.

 

देही नित्यमवद्योऽहं देहे सर्वस्य भारत । 

तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि ॥ २.३० ॥

 

Shlokas 31- 38 – worldly view / लौकिकदृष्टिः and धर्मदृष्टि: - (incidental topics)

 

In these shlokas, Bhagavan gives us the view as an ordinary mortal in everyday life. There is no deep philosophy discussed here, but just what we are expected to do as per our dharma - Our dharma has to be performed at all times. What happens if Arjuna deviates from svadharma ?

 

# 31-33

 

स्वधर्ममपि चावेक्ष्य न विकम्पितुमर्हसि।

धर्म्याद्धि युद्धाछ्रेयोऽन्यत्क्षत्रियस्य न विद्यते॥२.३१॥

 

यदृच्छया चोपपन्नं स्वर्गद्वारमपावृतम्।

सुखिनः क्षत्रियाः पार्थ लभन्ते युद्धमीदृशम्॥२.३२॥

 

अथ चैत्त्वमिमं धर्म्यं संग्रामं न करिष्यसि।

ततः स्वधर्मं कीर्तिं च हित्वा पापमवाप्स्यसि॥२.३३॥

 

Arjuna’s dharma is to fight, if he does not now, he will never get a better opportunity to keep up his dharma.

Here Bhagavan brings in the धर्मदृष्टिः - Prajaa-rakshanam is the king’s duty and he has to do it. If he refuses to fight, he not only violates his svadharma but also incurs sin.

 

# 34-36

 

अकीर्तिं चापि भूतानि कथयिष्यन्ति तेऽव्ययाम्।

संभावितस्य चाकीर्तिर्मरणादतिरिच्यते॥२.३४॥

 

भयाद्रणादुपरतं मंस्यन्ते त्वां महारथाः।

येषां च त्वं बहुमतो भूत्वा यास्यसि लाघवम्॥२.३५॥

 

अवाच्यवादांश्च बहून् वदिष्यन्ति तवाहिताः।

निन्दन्तस्तव सामर्थ्यं ततो दुःखतरं नु किम्॥२.३६॥

 

Arjuna’s fame will get impacted, he will become subject of ridicule – lose keerti / fame, gain akeerti / notoriety

 

This is a direct answer to Arjuna’s questions in 1.36 & 1.45 का प्रीति: स्याज्जनार्दन ? महापापं कर्तुं व्यवसिता:....

 

# 37 –

 

हतो वा प्राप्स्यसि स्वर्गं जित्वा वा भोक्ष्यसे महीम्।

तस्मादुत्तिष्ठ कौन्तेय युद्धाय कृतनिश्चयः॥२.३७॥

 

Win or lose, it is good for you – if you lose you go to svarga, and if you win you attain greatness. This is a direct answer to doubt raised by Arjuna in #2.6 (यद्वा जयेम यदि वा नो जयेयु:)

 

# 38 –

 

सुखदुःखे समे कृत्वा लाभालाभौ जयाजयौ।

ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि॥२.३८॥

 

Attitude makes the difference – समत्त्वभावः, रागद्वेषरहितः भवेत्. One remains equanimous in victory and defeat, and serves the people around him. Then he incurs no sin.

 

These topics discussed above are not the tatparyam – as per उपोद्घातः (Introduction to BSB), ज्ञानमार्गः कर्ममार्गश्च इति मार्गद्वयं भगवता उपदिष्टम् – 2 paths are shown by Bhagavan and they are described here.

 

Shlokas 11 to 31 concluded the jnanamarga (परमार्थदर्शनं तु इह प्रकृतम्), now karmamarga starts – the objective of this part (to follow), is to get oneself liberated from karma and get chittashuddhi. This is an important means to prepare oneself for jnanam.

 

# 39 –

 

एषा तेऽभिहिता सांख्ये बुद्धिर्योगे त्विमां शृणु।

बुद्ध्यायुक्तो यया पार्थ कर्मबन्धं प्रहास्यसि॥२.३९॥

 

 

Karmayoga introduction –

 

In BSB 19.1 -

·        ज्ञानं 'साक्षात् शोकमोहादिसंसारहेतुदोषनिवृत्तिकारणम्'. Knowledge is the direct means for liberation

·        योगे तु तत्प्राप्त्युपाये नि:सङ्गतया द्वन्द्व्हणपूर्वकम् ईश्वराराधनार्थे कर्मयोगे कर्मानुष्ठानम् - karma yoga is a means to knowledge. Karma yoga is done as ishvara-aradhana after discarding dvandvas

·        समाधियोगे बुद्धि: - samadhi / concentration has to be achieved

·        Bonds of karma (कर्म एव धर्माधर्माख्य: बन्ध:) are discarded by virtue of knowledge obtained through God's grace ईश्वरप्रसादनिमित्तज्ञानप्राप्त्या

 

Shankarabhagavadpadacharya explains here that the objective of karma yoga upadesha, is to teach us how to discard the bonds that karma invariably creates, and attain moksha through jnanam, aided by Ishvara-anugraha (यया बुद्ध्या युक्तः कर्मबन्धं प्रहास्यसि इति प्रतिज्ञा)

 

त्यक्त्वा ममाहमिति बन्धकरे पदे द्वे मानावमानसदृशाः समदर्शिनश्च ।

कर्तारमन्यमवगम्य तदर्पितानि कुर्वन्ति कर्मपरिपाकफलानि धन्याः ॥४॥  (Dhanyashtakam)

 

The fortunate, having given up the attitude of I and mine, which are the foundations of bondage, and impartially view honour and insult alike, having understood the self and doer are different from one another, offer the results of action to the doer.

 

# 40 to 47 - कर्मयोगस्य महिमा – the greatness of karma yoga

 

# 40 –

 

नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।

स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात्॥२.४०॥

 

No प्रत्यवायदोषः (demerit), even a small bit done is progress towards chitta-shuddhi (by way of सद्वासनाः / good vasanas for next janma, one has a headstart)

 

#41 - 45 –

 

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।

बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्॥२.४१॥

 

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः।

वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥२.४२॥

 

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।

क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति॥२.४३॥

 

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।

व्यवसायात्मिका बुद्धिः समाधौ न विधीयते॥२.४४॥

 

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन।

निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्॥२.४५॥

 

It is easy to get befuddled by myriad rules in the Karmakanda of the Vedas – most of us are in this zone of doing सकामकर्म, with goals like svarga / एषणात्रयम् (wealth, offspring and social status) – this only perpetuates / lengthens samsara through विषयानन्दः

 

One needs to rise above the 3 gunas, dvandva and desire for yogakshemam (attaining what we don’t have and protecting what we have). The goal is to transcend these, not even to balance them.

 

# 46 –

 

यावानर्थ उदपाने सर्वतः संप्लुतोदके।

तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः॥२.४६॥

 

This is the answer to what is the purpose of karma then if Karmakanda of the Vedas (and worldly karma) only extends samsara through bandha – brahmajnani has no benefit from these, दृष्टान्तः here is - It is like how there is no need for a reservoir of water when there is already a flood.

 

Only for a sage who has realised the Self, the Vedas and other karma are of no use, because he is in possession of the infinite knowledge of the Self. This does not, however, mean that karma is useless. It is required for seekers who have not yet obtained complete purity of the mind. All the transient pleasures derivable from the proper performance of all karma, are consumed in / included in the infinite bliss of Self-knowledge. The key is the attitude with which karma is performed.

 

Karmayoga is the subject of upadesha merely as a tool / means to ready oneself for jnanayoga. Shankarabhagavadpadacharya indicates here that Arjuna is not a brahmajnanani and that karma has to be done by him as a means for chitta-shuddi - (प्राक् ज्ञाननिष्ठाधिकारप्राप्तेः कर्मणि अधिकृतेन अपि कर्म कर्तव्यम्) - BSB 46.1

 

# 47 –

 

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।

मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि॥२.४७॥

 

Concludes that karma has to be done and without attachment.  One has to gradually move to detachment from the fruits of karma, thereby earning chittashuddhi and jnana yogyata / eligibility

 

Practice of Karma yoga in more detail – 

 

# 48, 49 – योगस्थ: कुरु…, दूरेण ह्यवरं कर्म…

 

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।

सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते॥२.४८॥

 

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।

बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः॥२.४९॥

 

How to perform karma - with असङ्ग़ः, ईश्वरार्पणभावः) & समत्त्वबुद्धिः – with detachment, as a service to God and with equanimity as to the results. Difference between karmayoga and karma with फलेच्छा (desire for results) is brought out here (कृपणा फलहेतवः).

 

My personal favourite shloka 2.48 brings out the meaning of Yoga – Illumined sages like Bhagavan Ramana, Swami Vivekananda, etc, performed karma while in a state of yoga. They did work in a spiritual frame of mind, with all emotions and thoughts under their control.  Therefore they naturally abided in the self, unconcerned about success or failure. They needed no external anchor (आलम्बनम्) to stay in the self. They were sages with great devotion and did their work for God and to serve the people around them. Bhagavan Sri Krishna, remained in yoga while on the battlefield. My acharya’s mother Smt. Manikarnika (Maatrushree) herself, was a brahmajnani while seemingly deeply involved in worldly life. We don’t really need more examples.

 

# 50 – 51 कर्मयोगस्य फलम् – Fruit of karmayoga

 

# 50 –

 

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।

तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्॥२.५०॥

 

This shows the prayojanam of karma yoga – it converts binding karma into non-binding karma. Use karma as a moksha-sadhanam rather than as a binding force, is the key message here. When done as yoga, it liberates the seeker, rather than binding him down to the result.

# 51 –

 

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।

जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्॥२.५१॥

 

The second prayojanam of karma yoga is Liberation from bondage – indication of moksha is made here – पदं गछन्त्यनामयम् – this ‘padam’ is the supreme state of moksha. Wise men, discard the fruits of karma and are liberated from its bondage.

 

# 52-53 After chittashuddhi is attained, how long do I have to keep doing karmayoga to realise its fruits?

 

# 52 –

 

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।

तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च॥२.५२॥

 

कर्मयोगेन चित्तशुद्धिद्वारा बाह्यविषयान् प्रति प्रवृत्तिः समाप्यते, तेन वैराग्यं भवति – श्रोतव्यस्य श्रुतस्य च निष्फलत्वम् अवगम्यते । Basically, avivekabuddhi and moha are removed, and one gets detached. Karmayoga is practiced until this happens - श्रोतव्यस्य श्रुतस्य च निर्वेदं गन्तासि. There are no worries and anxiety about ‘what if’ and ‘if only’. The karmayogi lives in the present.

 

# 53 –

 

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।

समाधावचला बुद्धिस्तदा योगमवाप्स्यसि॥२.५३॥

 

परमार्थयोगः = विवेकप्रज्ञा / समाधि: is desired result, which is attained when one stays steady in aatmasvarupam – समाधौ अचला बुद्धिः भवेत् । सम्यक् आधीयते – well-placed. When the buddhi and mind are all placed in the right place, which is the aatmasvarupam, one is in the state of samadhi.

 

When the intellect becomes firm and unwavering in knowledge, one has reached the state of yoga

The bhaashyavakyam in the introduction to # 39, gets reiterated here – aatmajnanam is stressed upon as the ultimate goal

 

Arjuna’s curiosity has now been aroused. Is there really a state in which one has self-knowledge and is forever in a state of yoga and peace, while still living this worldly life ? the next section starts with his question and all the answers follow thereafter

 

स्थितप्रज्ञलक्षणम् – the characteristics of a person with steady wisdom

 

# 54 - अर्जुन उवाच

 

स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।

स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्॥२.५४॥

 

Arjuna’s question as to characteristics of the person who has attained the state described in # 53. How does this person behave when he is in samadhi state / absorbed within himself ? how does he behave when he is amongst us ? this indicates that a Jeevanmukta / sthitaprajna does not need to be living in solitude and meditating all day. He can live a worldly life and still be an enlightened person. He can be recognised as a liberated person. His qualities give him away, and we can learn from him. The characteristics that are listed in the next few shlokas are used by other seekers, for us to emulate him.

 

# 55 – 69 describe both the svarupa and svabhava of the jnani – the reason being सर्वत्रैव हि अध्यात्मशास्त्रे कृतार्थलक्षणानि यानि तान्येव साधनानि उपदिश्यन्ते, यत्नसाध्यत्वात् – in the spiritual journey, the characteristics of a realised person, are the means for the aspirants. These characteristics can be acquired with dedicated effort.

To the ordinary seeker of moderate maturity, these shlokas are the guiding light in spiritual sadhana. Simply put, we learn from how the enlightened one behaves.

 

# 55 उपक्रमश्लोकः – Introduction

 

श्री भगवानुवाच

 

प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।

आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते॥२.५५॥

 

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।

वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते॥२.५६॥

 

1^st lakshanam - He has let go of all kama / desires

2^nd lakshanam - आत्मनि आत्मना तुष्टः – बाह्यलाभनिरपेक्षवान्+ आत्मनात्मविवेकी. He is contented within. He does not depend on worldly objects for happiness.

3^rd lakshanam – he is unperturbed by any sorrow दुःखेष्वनुद्विग्नमनः – he knows it is temporary

4^th lakshanam - has no तृष्णा / he is a विगतस्पृहः – he has no thirst for acquiring things. He does not hang on to things that he already has

5^th lakshanam - he is balanced and वीतरागभयक्रोधः He does not hanker for विषयानन्दः / happiness from objects

 

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता॥२.५७॥

 

6^th lakshanam - सर्वत्रानभिस्नेहः – he is balanced in his dealings

7^th lakshanam - तत्तत्प्राप्य शुभाशुभम् does not cling to good or evil

8^th नाभिनन्दन्ति (शुभं) neither gets elated by good न द्वेष्टि (अशुभम्) nor hates evil

 

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥२.५८॥

 

9^th lakshanam - इन्द्रियाणां संहारः – his senses are withdrawn from बाह्यपदार्थाः like the tortoise कूर्मः which withdraws on approach of danger. Hence his knowledge is steady. He is शान्तः & दान्तः – has mind control and sense control

 

विषया विनिवर्तन्ते निराहारस्य देहिनः।

रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते॥२.५९॥

 

Withdrawal of sense organs and lack of interest can happen to a sick person as well. However the difference between this person and the enlightened one is that – the jnani knows that they do not bring happiness, he has no misgivings about losing taste for external objects. He is forever in a state of bliss because he has experienced the state of brahman. परं दृष्ट्वा रसोऽपि निवर्तते – इच्छा & रागश्च निर्मूलं निवर्तेते (both desire and attachment have been totally removed) because he has मिथ्यात्वनिश्चयः with respect to them – he knows they are not really giving him happiness. in the absence of this clarity, the rasa remains and could flare up again, as it does when a person is sick and recovers subsequently. Unlike a compressed spring which bounces back with more force when released, the jnani is naturally in a state of freedom from external objects. This is the difference between the states of nirvikalpaka samadhi and jnana nishta (abidance in knowledge).

 

In this shloka, Shankarabhagavadpadacharya makes the first reference to the exact meaning of तत्त्वमसि – यतेः परमार्थतत्त्वं ब्रह्म दृष्ट्वा अहमेव तत् इति वर्तमानस्य निवर्तते निर्बीजं विषयविज्ञानं संपद्यते (BSB 59.1)। - When he realises that “I am that higher truth”, then no further ramifications of vishaya-sukham will manifest again

 

यततो ह्यपि कौन्तेय पुरुषस्य विपश्चितः।

इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः॥२.६०॥

 

A word of caution – even if one tries, the mind is carried away by outward-facing senses and goes astray – this is mirrored in 3.40 & 3.41 इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः

 

# 61 –

 

तानि सर्वाणि संयम्य युक्त आसीत मत्परः।

वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता॥२.६१॥

 

How do I deal with this ? keep senses under control, do all karma with ईश्वरार्पणाभावः, stay focussed on aatma-svaupam - Shankarabhagavadpadacharya again makes a reference to the exact meaning of तत्त्वमसि – न अन्योऽहं तस्मात् इति आसीत इत्यर्थः. (61.1) – I am no different from That (reality)

Bhakti and devotion are indicated here.

 

# 62, 63 –

 

The teaching is clear. Why do we fail in this effort ? What is the state of the ज्ञानी due to which he succeeds ?

 

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।

सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते॥२.६२॥

 

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।

स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति॥२.६३॥

 

8 steps to प्रणाशः / total destruction. Destruction means that he is पुरुषार्थ-अयोग्यः / unfit for moksha

 

विषयध्यानम् à सङ्गः à कामः à क्रोधः à सम्मोहः à स्मृतिविभ्रमःà बुद्धिनाशः à प्रणाशः

 

Meditating on objects à attachment à desire à anger (on not obtaining them. Greed, on the contrary, multiplies on obtaining them) à delusion à confusion à destruction of intellect à person becomes ineligible for knowledge, he is totally destroyed in the spiritual sense

 

दोषेण तीव्रो विषयः कृष्णसर्पविषादपि ।

विषं निहन्ति भोक्तारं द्रष्टारं चक्षुषाप्ययम् ॥ VC 79

This shloka from Vivekachudamani says that merely seeing a vishaya could trigger the chain of evil portrayed above. This is contrasted to poison from a snake, which kills only when the poison enters the body but the sense object is much more virulent – merely looking at it starts off the downward spiral

# 64 –

 

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।

आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति॥२.६४॥

 

In contrast to total destruction arising out of vishayas, the ज्ञानी keeps his mind on aatmasvarupam only and is always in state of sahaja-samadhi. This is the 11^th lakshanam of the Sthitaprajna - आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति - he achieves prasaada, despite being amongst vishayas.

 

He does not have to withdraw physically, but achieves peace by staying in the world but not getting swayed by its temptations

 

# 65, 66, 67 –

 

प्रसादे सर्वदुःखानां हानिरस्योपजायते।

प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते॥२.६५॥

 

नास्ति बुद्धिरयुक्तस्य न चायुक्तस्य भावना।

न चाभावयतः शान्तिरशान्तस्य कुतः सुखम्॥२.६६॥

 

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।

तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि॥२.६७॥

 

Result of this shanti Vs what is the state of the अज्ञानी ?

 

In # 65 – the 2 effects described are (i) सर्वदुःखहानिः – destruction of all sorrow (ii) due to the steadiness of his knowledge, he can have लोकप्रवृत्तिः / worldly life like anyone else. He can even subject himself to undesirable but unavoidable objects (as long as they are permitted by shastram शास्त्रविरुद्धेषु अवर्जनीयेषु समाचरेत्) because he remains unaffected by them

 

In # 66 – In contrast, the ajnaani never reaches sukham. 

 

The order is असमाहितान्तःकरणः (no concentration) à आत्मज्ञानविषये प्रवेशः न करोति (no desire for knowledge) / भावना नास्ति (no yearning for aatmajnanam) à शान्तिः नास्ति (no peace) à सुखं नास्ति (no happiness).

 

The predominant thought on his mind is not aatmajnanam, and his actions are not directed towards achieving that, which makes sukham elude him

 

In # 67 – to the unintergrated mind, due to outward focus (driven by senses), viveka is destroyed. This is explained with an example of the wind sweeping the boat off its course at sea. Similarly the mind that conforms to the roving senses, robs one of perception.

 

Kathopanishad mantras 1.3.3. to 1.3.8 say

 

आत्मानं रथिनं विद्धि शरीरं रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३ ॥

 

इन्द्रियाणि हयानाहुर्विषयांस्तेषु गोचरान् । आत्मेन्द्रियमनोयुक्तं भोक्तेत्याहुर्मनीषिणः ॥ ४ ॥

 

यस्त्वविज्ञानवान्भवत्ययुक्तेन मनसा सदा । तस्येन्द्रियाण्यवश्यानि दुष्टाश्वा इव सारथेः ॥ ५ ॥

 

यस्तु विज्ञानवान्भवति युक्तेन मनसा सदा । तस्येन्द्रियाणि वश्यानि सदश्वा इव सारथेः ॥ ६ ॥

 

यस्त्वविज्ञानवान्भवत्यमनस्कः सदाऽशुचिः। न स तत्पदमाप्नोति संसारं चाधिगच्छति ॥ ७ ॥

 

यस्तु विज्ञानवान्भवति समनस्कः सदा शुचिः। स तु तत्पदमाप्नोति यस्माद्भूयो न जायते ॥ ८ ॥

 

The aatma / jeeva is the rider, body is the chariot, the intellect is the charioteer, the mind is the reins. The sense organs / instincts are the horses, sense objects are the roads that the chariot is driven on. The enjoyer (bhokta) is the one who is united with the body, senses and the mind.

 

For the person with the unrestrained mind and devoid of right understanding, the sense organs run amok like the vicious horses of the chariot. For the person with restrained mind, and with right understanding, senses are controllable, like good horses.

 

The person devoid of right understanding and thoughtless (untruthful and with an uncontrolled mind), never gets to the goal and is instead stuck in an cycle of birth and death. The person with right understanding and who is thoughtful, reaches the goal, from where he is never born again.

 

# 68 - Upasamhara / conclusion of the Sthitaprajna prakaranam

 

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता॥२.६८॥

 

इन्द्रियार्थेभ्यः इन्द्रियाणं निग्रहः – the person who control his senses, gets stable wisdom. This is the place where we start our spiritual journey.

 

# 69 –

 

या निशा सर्वभूतानां तस्यां जागर्ति संयमी।

यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः॥२.६९॥\

 

What kind of life does he live ? 

 

निशा - nisha means night. What is night (ignorance / darkness) for the ajnanis, is day for the enlightened person. What does this mean ?

 

This person refrains from बाह्यप्रवृत्तिः / external focus – अविद्यानिवृत्तौ लौकिकः वैदिकश्च व्यवहारः निवर्तते. Once avidya goes away, all pravrutti stops, since व्यवहारः = अविद्यायाः फलम् (vyavahara = result of avidya). At a time when all jeevas are living in andhakara / darkness due to bhedabhavana / duality (since they have not grasped Paramaartha-tattvam), the jnaani is awake / enlightened and is a संयमी & जितेन्द्रियः. 

 

In contrast, during the avasthaa when jeevas are involved with the worldly objects and dvaita-prapancha (and hence consider themselves to be awake), like in svapna, the jnaani considers that avastha to be like night because he is not conscious of any bheda - his adhikara is only in jnana-nishtatvam

 

In summary, when ajnanis are not working (asleep in the night of ignorance), but are still attached to worldly objects, the jnani sees this for a fact and is awake and alive to his own knowledge.

When ajnanis live in their artificial world of objects (seemingly awake, though not awake to the supreme truth), the jnani revels in bliss driven by knowledge – the state of the ajnani is night (ignorance) to the jnani. 

This is due to his abidance in the self, by which he works without a sense of doership.

 

# 70 –

 

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्।

तद्वत्कामा यं प्रविशन्ति सर्वे स शान्तिमाप्नोति न कामकामी॥२.७०॥

 

Using a दृष्टान्तः of ocean Vs smaller water bodies, it is established that moksha can be obtained only by a person with stable wisdom (similar to the steady ocean) Vs the person who chases worldly desires (compared to water flowing into the sea, from various sources – कामकामी) – the desires can enter the jnani’s mind similar to the water bodies entering the sea, and not make an impact on him because he is at peace

 

Conclusion - # 71 –

 

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।

निर्ममो निरहंकारः स शांतिमधिगच्छति॥२.७१॥

 

To conclude, letting go of कामः / desire and अहम्-ममाभिमानः / (feeling of I and mine), leads to shaanti during his lifetime. This is the Jeevan-mukti state (त्यक्त्वा मम अहम् इति बन्धकरे पदे द्वे) and leads to peace.

 

Kathopanishad mantra 1.3.9 says

 

विज्ञानसारथिर्यस्तु मनःप्रग्रहवान्नरः । सोऽध्वनः पारमाप्निति तद्विष्णोः परमं पदम् ॥

 

The man who has intelligence for his charioteer and a well-controlled mind as the reins, reaches journey’s end – the supreme place of Vishnu, which is the all-pervading aatma

 

# 72 –

 

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।

स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति॥२.७२॥

 

This person lives with brahma-bhaava forever and is never deluded. He attains Videha-mukti and has no punar-janma.

 

उपसंहारः

-    Grief and delusion are the cause of samsara. These are caused by the feeling of I and mine. These feelings lead to raaga and dvesha, kartrutvam and bhoktrutvam, which extend samsara.

-    Penetrating the veil of ignorance and understanding one’s true nature, is the road to moksha.

-    The qualities of the aatma present a direct contrast to the qualities of the body, mind, and the other koshas.

-    The aatma is an akarta, and hence, is not tainted by any karma.

-    Karma is the adhikara of a jeeva. It has to be performed as per one’s dharma, which is aligned with the role of the jeeva in the current birth. One has no choice but to deliver as per svadharma.

-    Performing karma as yoga, purifies the mind and readies one for knowledge as to one’s true nature. Karma yoga liberates one from the bonds of karma, while simultaneously enhancing bhakti, because the karmayogi performs all karma as Ishvara-arpanam and accepts all the results as Ishvara-prasada.

-    The “Ishvara exists for me” feeling changes to “I exist for Ishvara’s work”.

-    The qualities of the enlightened one / sthitaprajna, as listed by Bhagavan Sri Krishna, highlight the importance of the guru and satsanga. We will make no progress without a guru, who, out of sheer compassion, gives us the upadesha and who exists purely for the sake of the shishya’s welfare. As long as we keep emulating the enlightened guru, we become better people.

-    Letting go of kama /desire and keeping the mind and senses under control, is a good place to start all sadhana.

-    When one knows the purushartha to be attained, one should develop vairagyam, and continue to perform the ordained karma, and get contentment within. This removes impurities in the mind, and on receiving upadesha from the guru, enables the aatmajyoti to manifest - supreme bliss is experienced.

-    Hence the direct path to moksha, is vichara as to one’s true nature

 

यत्र योगेश्वरः कृष्णो यत्र पार्थो धनुर्धरः । तत्र श्रीर्विजयो भूतिर्ध्रुवा नीतिर्मतिर्मम ॥

सर्वं श्रीकृष्णार्पणमस्तु