SRIMAD BHAGAVAD GITA – PART 10 Chapter 2, Verses 61 to 72 – SANKHYA YOGA

Bhagavan Krishna explains the attributes of a wise man i.e. who is a ‘Sthitha-prajna’.  In these twelve verses, Bhagavan explains how a ‘sthitha-prajna’ acts, talks or engages in various activities, thus providing a user guide for spiritual advancement.

With these twelve verses, Bhagavan concludes Chapter 2 on Sakhya Yoga. A brief summary of the key messages from Chapter 2 is given below:

Summary of Chapter 2 – Sankhya Yoga

Lord Krishna explains that the state of consciousness is achieved by one who performs all actions unattached and is equipoised based on the knowledge of the eternal nature of the immortal soul. This process has for its goal the attainment of transcendent meditation. It is ‘Brahmi’ or that which leads to Brahman, the ultimate truth.

Thus, the following doctrine is to be understood from Chapter 2:

  • That the immortal soul is eternal (‘na hanyate hanya mane sharire’ – 2.20)
  • All activities should be performed as a matter of duty devoid of desire for reward (2.47)
  • There should be no proprietorship or doer-ship (2.47)
  • Engage in devotional service – (yogah karmasu kausalam – 2.50)
  • One should control their mind which will result in control of the senses (2.58);
  • One should perform actions without attachment or aversion (2.64)
  • One should be equipoised (2.68)
  • Constantly contemplate and engage in meditating on the Lord (2.70)
  • One who is spiritually intelligent of illuminated consciousness understands that through either jnana-yoga or karma-yoga, the goal of transcendent meditation can be attained but devotion to the Supreme is essential for realisation of the Supreme. (2.71)

Liberation from the material existence and realisation of eternal bliss (sat chit Ananda) can be achieved through the above process. In essence this results in relinquishment of both the physical body and the subtle body, after which one becomes qualified to realise their spiritual body and experience the sublime bliss of uninterrupted devotion to the Supreme Lord Krishna.

  • The primary way of attaining God realisation is certainly pure devotion unto God, whereas self-realisation or soul-cognition, although extremely exalted, is secondary. Devotion to GOD is primary ‘means’ (Upaya) as well as the ‘goal’ (Upeya) to be attained.
  • Through the process of intense devotion one becomes relieved from all unhappiness and free from attachment. Over time they gain spiritual intelligence and become completely equipoised in transcendent meditation attaining the bliss of the Supreme.

These spiritual truths have been revealed in the second chapter of the Bhagavad-Gita for curing ignorance and dispelling delusion.

2.61     Shloka 2.61

तानि सर्वाणि संयम्य युक्त आसीत मत्परः।
वशे हि यस्येन्द्रियाणि तस्य प्रज्ञा प्रतिष्ठिता।।2.61।।

Tani sarvani samyamya yukta asita mat-parah      |
Vase hi yasyendriyani tasya prajna pratisthita ||2.61||
Meaning: One who restrains his senses and fixes his consciousness upon Me is known as a man of steady intelligence.

In the previous few verses, Bhagavan Shri Krishna had stated that the senses are too powerful to subdue by our own efforts. Yet effort should be made regardless and so, in this verse, he suggests that we subdue our senses by engaging in total devotion to Him. The word ‘yuktah’ and mat-parah’

The words ‘yukta asita mat-parah’ is most significant in this verse.  It means one who is self-controlled, established and meditating on Me. It indicates that devotion to Lord Krishna, with one’s mind firmly established and attuned to Him is the only way to control the senses and maintain it. As Hrishikesha, He is the Lord of the senses, and is the ultimate object of all meditation.

In the Vishnu Purana, it begins with ‘yatha adniruddhata-sikhah’ and explains that just as a blazing fire fanned by blowing wind burns up dry wood, in the same way when Bhagavan Krishna is established in the heart, all sins are burnt. Spiritual intelligence is confirmed in those whose senses are under control. When our minds evolve to realise that Bhagavan Vishnu is the Supreme Absolute Reality, all impurities are eradicated and the mind is purified and clear, free from all desires.

Maharaja Ambarisha’s life is good example on how one can become ‘mat-parah’:
“mad-bhakti-prabhavena sarvendriya-vijaya-purvika svatma drstih sulabheti bhavah”
Meaning: The senses can be completely controlled only by the strength of devotional service to Bhagavan.

Srimad-Bhagavatam (9.4.18 – 20) describes how Maharaja Ambarisha was able to control his senses:

Sa vai manah Krishna-padaravindayor vacamsi vaikuntha-gunanavarnane  |
Karau harer mandira-marjanadisu srutim cakaracyuta-sat-kathodaye     ||9.4.18||
Meaning: King Ambarisha was always engaged and his mind was focussed meditating upon the Lotus feet of Kṛiṣhṇa, his words in describing the glories of the Lord, his hands in cleansing the Lord’s temple, and his ears in hearing the words spoken by Kṛiṣhṇa or singing glories of Kṛiṣhṇa.

Mukunda-lingalaya-darsane drsau tad-bhrtya-gatra-sparse’nga-sangamam   |
Ghranam ca tat-pada-saroja-saurabhe srimat-tulasya rasanam tad-arpite ||9.4.19||
Meaning: He engaged his eyes only to see the Deity or the divine temples of Mukunda in places like Mathura and Vṛindavan. He engaged his sense of touch by serving the Lord’s devotees, he engaged his sense of smell in smelling the fragrance of tulasi offered to the Lord, and he engaged his tongue in tasting the Lord’s prasada (offering).

padau hareh ksetra-padanusarpane siro hrsikesa-padabhivandane  |
kamam ca dasye na tu kama-kamyaya yathottamasloka-janasraya ratih ||9.4.20||
Meaning:  He engaged his legs to walk to the holy places and temples of the Lord, his head in bowing down before the Lord, and all his desires in serving the Lord, all the time. Indeed, Maharaja Ambarisha never desired anything for his own sense gratification. He engaged all his senses in devotional service, in various engagements related to the Lord. This is the way to increase attachment for the Lord and be completely free from all material desires.

All these attributes made him fit to become a ‘mat-parah’ devotee of the Lord and the Lord protects such devotees. When Sage Durvasa wanted to punish Ambarisha, it was Lord’s Sudharsana Chakra that came to protect him and made Sage Durvasa seek pardon from Kind Ambarisha and made the Sage realise his misplaced arrogance towards the Lord’s devotee.

 

Because the uncontrolled senses are the cause of all disturbance, one with spiritual intelligence seeking transcendence should make it their priority to control their senses. Having duly controlled the senses, one should firmly establish their mind by meditating on Bhagavan for maintaining this control. This will lead to the mind slowly becoming free from all desires. The mind, along with the senses completely under control, is then capable of self-realisation and ready for union with the Ultimate Consciousness.

2.62     Shloka 2.62

ध्यायतो विषयान्पुंसः सङ्गस्तेषूपजायते।
सङ्गात् संजायते कामः कामात्क्रोधोऽभिजायते।।2.62।।

Dhyayato visayan pumsah sangas tesupajayate            |
Sangat sanjayate kamah kamat krodho ‘bhijayate ||2.62||
Meaning: While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.

Bhagavan Krishna states that one who contemplates sensual objects like form and touch develops in the mind an attachment towards them.  This manifests in the form of lust and deludes one into believing such objects to be the root cause of happiness. From this attachment springs desire and when one is able to gratify by enjoying these sense objects, it leads to attachment to these desires ultimately enslaving the person.  When controlled by these desires any obstruction in sating these desires leads to frustration and anger. 

2.63     Shloka 2.63

क्रोधाद्भवति संमोहः संमोहात्स्मृतिविभ्रमः।
स्मृतिभ्रंशाद् बुद्धिनाशो बुद्धिनाशात्प्रणश्यति।।2.63।।

Krodhad bhavati sammohah sammohat smrti-vibhramah     |
Smriti-bhramsad buddhi-naso buddhi-nasat pranasyati    ||2.63||
Meaning: From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one perishes.

The word ‘Sammoha’ denotes an illusionary perception of knowledge. Even if the knowledge is right, one will be deluded and recall it incorrectly. Due to wrong perception, the judgement will be compromised and the actions that follow are terrible.

The debilitating effect created by a magnetic attraction to desires for sense objects becomes more and more extreme. From this extreme desire springs lust when this lust is denied it leads to Krodha or anger.  Krodha is the frustrated outrage one feels against that which stands in the way of obtaining the gratification of ones senses.

Bhagavan Krishna explains that anger emerges from delusion which is the lack of discrimination on what righteous actions are to be performed and what actions are to be avoided. From this delusion comes confusion which is the bewilderment of intelligence and forgetfulness of the scriptures that contains knowledge of Dharma. This confusion leads to misinterpretation of scriptures and lack of discriminative intellect in determining the true nature of reality. From such illusory knowledge one is completely ruined and loses focus on the goal of material existence and the core purpose of human life which is to engage in the service of the Lord by serving his devotees. Thus, it must be understood that controlling one’s mind and senses is the most important first step to self-realisation.

2.64     Shloka 2.64

रागद्वेषवियुक्तैस्तु विषयानिन्द्रियैश्चरन्।
आत्मवश्यैर्विधेयात्मा प्रसादमधिगच्छति।।2.64।।

Raga-Dvesa-vimuktais tu visayan indriyais caran |
Atma-vasyair vidheyatma prasadam adhigacchati ||2.64||
Meaning: But one who controls his senses by practicing the regulated principles and is completely free from attachment and aversion, attains the mercy of the Lord.

Bhagavan Krishna reveals how if one is able to bring their mind under firm control, then senses also come under firm control which will help them to succeed in their pursuit of self-realisation.  And such persons are bestowed with the ultimate coveted ‘prasadam’, i.e. they attain the mercy of the Supreme Lord.

This answers the last question – How does a person who is ‘sthitha-prajna’ walk or act? The self- controlled aspirant who has his mind firmly under control while experiencing various sense objects through disciplined approach which are free from attachment or aversion, achieves placidity and tranquillity of mind. This way the mind becomes purified.

Rejecting all desires for sensual objects with a mind firmly under control, one achieves lucidity of mind along with inner purity and blissful state.

2.65     Shloka 2.65

प्रसादे सर्वदुःखानां हानिरस्योपजायते।
प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।2.65।।

Prasade sarva-duhkhanam hanir asyopajayate  |
Prasanna-cetaso hy asu buddhih paryavatisthate ||2.65||
Meaning: When one attains the precious mercy of the Ultimate personality, the threefold miseries of material existence exist no longer; in such a happy state, one’s spiritual intelligence soon becomes steady.

Bhagavan Krishna now explains that when the mind is placid and pure it has achieved for itself the cessation of all miseries arising from materialism. ‘Prasanna-chetah’ refers to that delightful one whose mind is removed of all impediments that hinders it from realising the eternal soul while bestowing the spiritual intelligence needed for illumination. Thus when the mind has been purified all sorrows are terminated.

One may wonder how sorrows are destroyed on attaining the state of satisfaction. Bhagavan Krishna explains that by achieving tranquillity of mind the intellect becomes established in connecting to the ultimate reality. ‘Prasade’ indicates that by the mercy of the Supreme Lord one neutralises the tendency to gravitate towards experiencing objects of the senses.

By achieving a state of mental placidity all ones physical as well as other sorrows of the aspirant come to an end. The fruition of sorrow and pain is inevitable for one attached to sensual objects. But in the case of one who has purified their mind the sorrows and pains are easily neutralised. By the word ‘hi’ meaning certainly, Bhagavan Krishna is emphasising that such a person becomes firmly established in transcendent consciousness.

2.66     Shloka 2.66

नास्ति बुद्धिरयुक्तस्य चायुक्तस्य भावना।
चाभावयतः शान्तिरशान्तस्य कुतः सुखम्।।2.66।।

Nasti buddhir ayuktasya na cayuktasya bhavana         |
Na cabhavayatah santir asantasya kutah sukham ||2.66||
Meaning: One with an uncontrolled mind cannot gain spiritual intelligence; one devoid of spiritual intelligence does not meditate on the Ultimate Reality and for one who never meditates on the Supreme, there is no peace. And how can there be any happiness without peace?

In order to strengthen the points made in the previous verse, Bhagavan Krishna cites all the contrary results that can accrue when one is unable to control the mind. One who is unable to concentrate and focus their mind in meditation on Lord Krishna is known as ayukta, one devoid of spiritual intelligence. One who has not subdued their senses by controlling their mind is bereft of resolve. The intellect of one with spiritual intelligence determines the truth as set out in various scriptures. It is not possible for an undisciplined living entity to have belief of the calibre necessary to contemplate on matters relating to the ultimate truth.

Without having an understanding or devotion of the God, there can be no peace.  And attachment for sensual objects remains. In such a state there can be no happiness.  Thus without being able to comprehend and contemplate on the nature of the eternal soul there can be no tranquility.

2.67     Shloka 2.67

इन्द्रियाणां हि चरतां यन्मनोऽनुविधीयते।
तदस्य हरति प्रज्ञां वायुर्नावमिवाम्भसि।।2.67।।

Indriyanam hi caratam yan mano ‘nuvidhiyate           |
Tad asya harati prajnam vayur navam ivambhasi ||2.67||
Meaning: Whichever among the various senses the wandering mind is engrossed with, that sense certainly leads his intelligence astray just like the wind snatches away a boat on the water.

Unless all of the senses are engaged in the service of the Lord, even one of them engaged in sense gratification can deviate the devotee from the path of transcendental advancement. As mentioned in the life of Maharaja Ambarisha, all of the senses must be engaged on the Lord, for that is the correct technique for controlling the mind.

In this verse Lord Krishna compares the uncontrolled mind that is servile to the senses gives to that of a boat on water being swept away by strong winds. One may ask the question that don’t the senses perform the activities energised by the Supreme Lord? This is only partly true because wisdom is an essential ingredient of meditation and when one is pursuing the senses then wisdom is lost and one is out of control like a boat in a storm causing the senses to lose their essential purpose.

Lord Krishna declares that one who is unable to control their mind and senses cannot be in possession of a discriminative intellect. This is because any one of the rambling senses which the mind attaches itself to in pursuit of sense objects has the power to deviate one away from their pursuit of gaining spiritual intelligence.

2.68     Shloka 2.68

तस्माद्यस्य महाबाहो निगृहीतानि सर्वशः।
इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.68।।

Tasmad yasya maha-baho nigrhitani sarvasah              |
Indriyanindriyarthebhyas tasya prajna pratisthita ||2.68||
Meaning: Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

Lord Krishna is declaring that only by control of the senses in all respects can wisdom be achieved. Therefore, whosoever achieves communion with Him, the most exalted reality for meditation, will surely in every way have their senses under control and completely oblivious to the objects of the senses. Thus, so qualified they gain wisdom and become fit to attain the eternal Soul.

2.69     Shloka 2.69

या निशा सर्वभूतानां तस्यां जागर्ति संयमी।
यस्यां जाग्रति भूतानि सा निशा पश्यतो मुनेः।।2.69।।

Ya nisha sarva-bhutanam tasyam jagarti samyami     |
Yasyam jagrati bhutani sa nisha pasyato muneh  ||2.69||
Meaning: What is night for all beings is the time when the self-controlled is wakeful; and the time in which all living beings are awake, it is night for the introspective Sage.

There are two classes of intelligent men. The one is intelligent in material activities for sense gratification, and the other is introspective and awake to the cultivation of self-realization. Activities of the introspective Sage, or thoughtful man, are night for persons materially absorbed. Materialistic persons remain asleep and it’s like a night due to their ignorance of the Self (Atma). The introspective Sage remains alert in the “night” of the materialistic men. The Sage feels transcendental pleasure in the gradual advancement of spiritual awareness, whereas the man in materialistic activities, being asleep to self-realization, dreams of varieties of sense pleasure, feeling sometimes happy and sometimes distressed in this ignoramus condition. They see nothing except what they can experience with their senses. This is due to being captivated by their senses and unable to concentrate their mind in meditation. The introspective man is always indifferent to materialistic happiness and distress. He goes on with his self-realization activities undisturbed by material reaction.

One situated in transcendent meditation has no connections to their senses whatsoever; but such a being cannot be perceived. As the functions of the senses such as seeing, hearing, and tasting of an ordinary person are the exact same to one situated in transcendent meditation, How is it possible to properly understand what this means?

Here Lord Krishna indicates that the operation of the senses to one situated in transcendent mediation are completely different from an ordinary being. This is because those whose minds are inclined towards sense objects are unqualified to realise the soul, their intellect is likened to the darkness of night. Whereas the self-restrained living entities with their sense organs fully controlled remains awake and realises the essence of the eternal soul and realises the eternal truths of the Vedic scriptures.

2.70     Shloka 2.70

आपूर्यमाणमचलप्रतिष्ठं समुद्रमापः प्रविशन्ति यद्वत्।
तद्वत्कामा यं प्रविशन्ति सर्वे शान्तिमाप्नोति कामकामी।।2.70।।

Apuryamanam acala-pratistham samudram apah pravisanti yadvat     |
Tadvat kama yam pravisanti sarve sa santim apnoti na kama-kami ||2.70||
Meaning: That Sage achieves peace who is not disturbed by the incessant flow of desires and sense objects— like the rivers entering into the ocean which is ever being filled but is always still, and not the man who strives to satisfy such incessant desires.

The Ocean is full unto itself and always maintains the same form even though countless rivers enter into it. Whether the rivers enter or do not enter, the ocean is unaffected. Similarly when a person is in transcendent meditation and comes in contact with sense objects, such a person remains peaceful and maintains an equipoise state of consciousness. Bhagavan Krishna says that this state can never be attained by one who is a ‘kamakami’ full of desires or is controlled by the senses, for such a being can never achieve peace.

All desires are not contrary to liberation nor are all desires opposed to liberation. In the absence of desires, it is not possible to live a normal life. Although they may be experienced, they are not powerful enough to generate any change or deviation internally. Thus such a person who has attained peace in the form of liberation from extreme joy as well as misery because the actions that cause of all types of miseries are terminated but the devotedness to the Supreme does not deviate and does not terminate.

Contrarily one who hankers after sensual enjoyments can never find peace and incessantly revolves in the material existence buffeted hither and thither by the negative and positive reactions of their own desires.

2.71     Shloka 2.71

विहाय कामान्यः सर्वान्पुमांश्चरति निःस्पृहः।
निर्ममो निरहंकारः शांतिमधिगच्छति।।2.71।।

Vihaya kaman yah sarvan pumams carati nihsprhah      |
Nirmamo nirahankarah sa santim adhigacchati         ||2.71||
Meaning: Whosoever has given up all material desires for sense gratification, lives free from attachment, false ego and sense of proprietorship; that person attains peace.

In answer to the question, Who is qualified for this yoga which bestows such a great reward? Lord Krishna states ‘yah vihaya’ meaning whomsoever is able to renounce desires. The use of the pronoun ‘yah’ is to emphasise that there are no restrictions of class, gender, age, caste, education etc. for engaging in this process of self-realisation which is preceded by abandoning attachment to all sense objects. Abandoning fully all desires for sense gratification, free from attachment and hence free from egoism, devoid of doer-ship and ownership.

Due to the firm knowledge about the eternal soul being distinctly different from all of these material designations, wherever and whatever such a one engages themselves they are always situated in a state of perfect peace.

The living entity cannot be desireless or bereft of the senses, but he does have to change the quality of the desires. A person with no material desires certainly knows that everything belongs to Bhagavan (isavasyam idam sarvam), and therefore he does not falsely claim proprietorship over anything. This transcendental knowledge is based on self-realization—namely, knowing perfectly well that every living entity is the eternal part and parcel of the Supreme in spiritual identity. Rejecting egotism in all its forms is understood to be under the control of the Supreme Lord Krishna. This is the goal to fully strive for.

2.72     Shloka 2.72

एषा ब्राह्मी स्थितिः पार्थ नैनां प्राप्य विमुह्यति।
स्थित्वाऽस्यामन्तकालेऽपि ब्रह्मनिर्वाणमृच्छति।।2.72।।

Esa brahmi sthitih partha nainam prapya vimuhyati       |
Sthitvasyam anta-kale ‘pi brahma-nirvanam rcchati ||2.72||
Meaning: O’ Partha, having gained the realisation of the Ultimate Truth, one is never again deluded and even at the moment of death, being situated in this state, liberation from the material existence and attainment of the Ultimate Consciousness is assured.

Nirvana means ending the process of materialistic life.  And ‘brahmi-sthitih’ is liberation from material bondage. Brahman is just the opposite of matter and therefore, brahmi sthitih means “not on the platform of material activities.”

If one is a ‘sthitha-prajna’ and is devoted to the Lord, he at once attains the stage of Brahma-nirvana. There is no difference between the kingdom of God and the devotional service of the Lord.

Lord Krishna extolling the virtues of the process of spiritual knowledge concludes Chapter two with this verse enunciating the performance of actions by being unattached to their rewards. This state of consciousness leads to self-realisation and ‘brahmi’, the ultimate truth. Having achieved this one never again deluded by the material energy.

When one becomes established in this state, even at the last moment when death comes they achieve the eternal spiritual attainment.

Lord Krishna concludes chapter two by revealing the state of consciousness achieved by one who performs all actions unattached and equipoised based on knowledge of the eternal nature of the immortal soul. This process has for its goal the attainment of transcendent meditation. It is ‘brahmi’ or that which leads to Brahman, the ultimate truth.

 

Thus, the following doctrine is to be understood from Chapter 2:

  1. That the immortal soul is eternal (‘na hanyate hanya mane sharire’ – 2.20)
  2. All activities should be performed as a matter of duty devoid of desire for reward (2.47)
  3. There should be no proprietorship or doer-ship (2.47)
  4. Engage in devotional service – (yogah karmasu kausalam – 2.50)
  5. One should control their mind which will result in control of the senses (2.58);
  6. One should perform actions without attachment or aversion (2.64)
  7. One should be equipoised (2.68)
  8. Constantly contemplate and engage in meditating on the Lord (2.70)
  9. One who is spiritually intelligent of illuminated consciousness understands that through either jnana-yoga or karma-yoga, the goal of transcendent meditation can be attained but devotion to the Supreme is essential for realisation of the Supreme. (2.71)

Liberation from the material existence and realisation of eternal bliss (sat chit Ananda) can be achieved through the above process. In essence this results in relinquishment of both the physical body and the subtle body, after which one becomes qualified to realise their spiritual body and experience the sublime bliss of uninterrupted devotion to the Supreme Lord Krishna.

  • The primary way of attaining God realisation is certainly pure devotion unto God, whereas self-realisation or soul-cognition, although extremely exalted, is secondary. Devotion to GOD is primary ‘means’ (Upaya) as well as the ‘goal’ (Upeya) to be attained.
  • Through the process of intense devotion one becomes relieved from all unhappiness and free from attachment. Over time they gain spiritual intelligence and become completely equipoised in transcendent meditation attaining the bliss of the Supreme.

These spiritual truths have been revealed in the second chapter of the Bhagavad-Gita for curing ignorance and dispelling delusion.

Aum Tat Sat iti Srimad Bhagavad Gitasu upanishadsu brahmavidyayam yoga shastre Shri Krishna Arjuna samvaade Sankhya Yogo Nama dvitiyo adhyayah|  

जय श्री कृष्णा – Jai Shri Krishna!

Hari Aum Tat Sat

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SRIMAD BHAGAVAD GITA – PART 9 Chapter 2, Verses 51 to 60 – SANKHYA YOGA

Bhagavan Krishna explains that those who acquire spiritual intelligence take refuge in the Supreme and renounce the fruits of their action.  Arjuna wants to know the attributes and characteristics of such a wise man.

Bhagavan explains that a person who is ‘Sthitha-prajna’ has total control over his sense and is not disturbed by miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger.  Such a Sage is known as steadfast in consciousness i.e. Sthitha-prajna.

In these ten verses, Bhagavan explains the qualities and attributes of a wise man. He also explains the process to attain spiritual intelligence and how can seek to realise the Self (Atma) and experience the union with Ultimate Consciousness. Krishna also cautions that the senses are so strong and impetuous that they can forcibly carry away the mind even of a man of discrimination who is vigilant and endeavouring to control them.

2.51     Shloka 2.51

कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिणः।
जन्मबन्धविनिर्मुक्ताः पदं गच्छन्त्यनामयम्।।2.51।।

Karma-jam buddhi-yukta hi phalam tyaktva manisinah             |
Janma-bandha-vinirmuktah padam gacchanty anamayam ||2.51||
Meaning:  Endowed with spiritual intelligence, the wise men, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they attain tranquillity and get beyond all miseries.

Those who are factually situated in spiritual intelligence perform activities as a matter of duty free from conceptions of gain and loss, unconcerned about the resultant rewards. They are assuredly delivered from the bondage of birth and death in the material existence and are liberated to the spiritual realms.

The liberated living entities seek that place where there are no material miseries. Srimad Bhagavatam says:
Samasrita ye padapallava-plavam mahat-padam punya-yaso murareh |
Bhavambudhir vatsa-padam param padam param padam yad vipadam na tesam || (SB 10.14.58)
Meaning: For those who have accepted the boat of the Lotus feet of the Lord, who is the shelter of the cosmic manifestation, and is famous as Murari, the destroyer of Demon Mura, for them the ocean of the material world is like the water contained in a calf’s hoof print. Their goal is Parama padam, or Vaikuntha, the place where there are no material miseries. This is not a place there is danger in every step of life.”

One who wrongly thinks that the living entity’s position and the Lord’s position are on the same level is ignorant and therefore unable to engage himself in the devotional service of the Lord. He assumes to be a Lord himself and thus is destined to the repeated cycles of birth and death. But one who, understanding that his position is to serve, engages himself in the service of the Lord, and at once becomes eligible for Parama Padam or Vaikuntha.

Liberation from the material existence is the direction to strive for and attaining the blissful state of the spiritual worlds described in the Upanishads as Vaikuntha which is free from all miseries. The conclusion is that in order to attain the unlimited bliss of boundless joy in the spiritual world one must abandon the fruits of meritorious deeds as well or else they will bestow trivial material rewards.

2.52     Shloka 2.52

यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति।
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च।।2.52।।

Yada te moha-kalilam buddhir vyatitarisyati            |
Tada gantasi nirvedam srotavyasya srutasya ca ||2.52||
Meaning:  When your spiritual intelligence overcomes the myriads of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

There are many examples in the lives of the great devotees of the Lord who became indifferent to the rituals of the Vedas and were engaged in the devotional service to the Lord (e.g. Gora Kumbhar, Sena Nai, Sant Tukaram etc.).

When a person develops deep devotion and firmly establishes his relationship with Bhagavan, he naturally becomes completely indifferent to the rituals of fruitive activities.

The word ‘nirvedam’ means indifferent and here it is to be understood that in the process acquiring wisdom by spiritual intelligence one becomes indifferent to mundane pursuits. As one’s devotions become well established and focussed, that person advances with spiritual intelligence and develops greater awareness of the Self (Atma) and mundane desires wane. Bhagavan is very attracted to devotees possessing these attributes.

2.53     Shloka 2.53

श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला।
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि।।2.53।।

Sruti-vipratipanna te yada sthasyati niscala                |
Samadhav acala buddhis tada yogam avapsyasi ||2.53||
Meaning: When your mind is no longer influenced by the actions for fruitive results as prescribed in the Vedas, and when it remains fixed in the trance of self-realisation, then you will achieve a pure spiritual state and unite with the Ultimate Consciousness.

To say that one is in Samadhi is to say that one has fully realised Brahman, ParamAtma or Bhagavan. ‘Shruti vipratipanna’ means not being influenced to perform rituals for rewards as given in the Vedic scriptures.

‘Shruti’ refers to Vedas and scriptures and implies ‘Sravanam’ or learning through hearing them. By listening to Vedic instructions, the mind evolves and begins to reflect and contemplate on the Infinite and subtle nature of the eternal soul. When this consciousness is firmly rooted within the mind and is steadfast and stable, it purifies the mind of all dross and selfish thoughts. One reaches a state of equanimity and the fruit of equanimity is the gradual experience of the soul itself. This eventually leads to achieve yoga and realise enlightenment.

Hearing this Arjuna next desires to understand the components of this unique consciousness. Is it achieved by willpower, by yoga, by knowledge of the soul, by detachment or is it a combination of all of the above?

2.54     Shloka 2.54

अर्जुन उवाच
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव।
स्थितधीः किं प्रभाषेत किमासीत व्रजेत किम्।।2.54।।

Arjuna Uvaca
Sthita-prajnasya ka bhasa samadhi-sthasya kesava    |
Sthita-dhih kim prabhaseta kim asita vrajeta kim ||2.54||
Meaning: Arjuna said: What are the symptoms of one whose consciousness is situated in perfect knowledge? How does a person in such a spiritual knowledge speak and what is his language? How does he sit, and how does he walk?

When the mind becomes fixed remaining steadfast on the Supreme, then equanimity arises. One with spiritual knowledge in transcendent meditation realises the ultimate truth perceiving God within.

Arjuna wants to know the characteristics of a person who has perfect knowledge, is steadfast and is Equanimous. He asks Bhagavan Krishna to describe such a person and wants to know how does such a person speak, sit and walk.

2.55     Shloka 2.55

श्री भगवानुवाच
प्रजहाति यदा कामान् सर्वान् पार्थ मनोगतान्।
आत्मन्येवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते।।2.55।।

Shri Bhagavan Uvaca
Prajahati yada Kaman sarvan partha mano-gatan          |
Atmany evatmana tustah sthita-prajnas tadocyate ||2.55||
Meaning: Bhagavan said: O’ Partha, when a man gives up all varieties of sense gratifications that arise in the mind, and when his mind finds satisfaction in realisation of pure Self (Soul), then such a person is said to be in perfect knowledge.

In order to answer Arjuna’s four questions Lord Krishna begins from this Shloka and continues till the end of this chapter.

Bhagavan answers the first question by explaining that when one completely abandons all cravings of the mind one is ‘Sthitha-prajna’ i.e. one who is situated in transcendental consciousness. What is the indication that one has abandoned all cravings of the mind? Lord Krishna explains that such a being is immersed in the Soul and is completely satisfied by the Soul. The stability of one’s mind can be known when one becomes pleased and satisfied by the resultant purity of the mind after completely abandoning all desires and lust. Such a transcendentally situated person has no material desires and remains always happy in his natural position of eternally serving the Supreme Lord.

2.56     Shloka 2.56

दुःखेष्वनुद्विग्नमनाः सुखेषु विगतस्पृहः।
वीतरागभयक्रोधः स्थितधीर्मुनिरुच्यते।।2.56।।

Duhkhesv anudvigna-manah sukhesu vigata-sprhah    |
Vita-raga-bhaya-krodhah sthita-dhir munir ucyate ||2.56||
Meaning: One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, that Sage is known as steadfast in consciousness.

A ‘sthita-dhi-muni’ mentioned herein by the Lord, is one who has surpassed the stage of mental speculations and has come to the conclusion that the Supreme Lord is everything. Such a person is undisturbed in sorrow.

There are three types of sorrow or pain:

  • Adyatmika (Physical) – pain of the body and pain of the mind. The pain of the body is diseases and ailments attacking it such as fever, gout, diabetes etc. The pain of the mind is due to insult, jealousy, shame and the like.
  • Adhi-daivika (Supernatural) – misery caused by natural calamities such as drought, flooding, cyclones, earthquakes, hurricanes, etc.
  • Adhi-bhautika (Natural) – pain caused by demons, animals, ghosts, etc.

Those whose minds remain unperturbed by these afflictions as they have become devoid of expectations and desires in whatever the results as they are free from passion, fear and anger. Passion is the extreme mental attachment to objects cherished with intense desire with the intention of never letting these objects to be dispossessed. Fear is the pain caused by the approaching agony arising from separation from what is cherished. Anger is a specific mental attitude which appears in one who experiences separation at the time of loss of cherished objects. These three passion, fear and anger all arise due to the lack of discrimination regarding the eternal nature of the soul. By gradually developing this discrimination one becomes free from these three impediments and with constant contemplation one becomes steadfast with equanimity.  Such a being is a ‘sthitha-dhi-muni’ or one with a steady and profound contemplation of the soul. This being is known as ‘Sthitha-prajna’, one who is situated in perfect knowledge of transcendental consciousness.

2.57     Shloka 2.57

यः सर्वत्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।
नाभिनन्दति द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।2.57।।

Yah sarvatranabhisnehas tat tat prapya subhasubham  |
Nabhinandati na dvesti tasya prajna pratisthita         ||2.57||
Meaning: He who is without attachment, who does not rejoice when he obtains good, nor laments when he obtains evil; he is firmly established in perfect knowledge. 

There is always some commotion in the material world due to good or evil outcomes. One who is not agitated by such material outcomes and is unaffected by good and evil is to be understood to be established in perfect knowledge, technically called Samadhi.

Forming no attachment in any situation means to be indifferent or unconcerned attitude. Lord Krishna is instructing not to be overjoyed by pleasant outcomes nor become despondent over the unpleasant results. One who can successfully be equipoised is said to be a Sthitha-prajna, situated in the perfect knowledge of transcendental consciousness.

Thus, the characteristic of a Sthitha-prajna is such that he uses his words sparsely, praises no one and blames no one. Because such a person possesses neither love nor hatred for any living being he is not afflicted by any sense desires and is said to be situated in transcendental consciousness.

2.58     Shloka 2.58

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।

इन्द्रियाणीन्द्रियार्थेभ्यस्तस्य प्रज्ञा प्रतिष्ठिता।।2.58।।

Yada samharate cayam kurmo ‘nganiva sarvasah         |
Indriyanindriyarthebhyas tasya prajna pratisthita ||2.58||
Meaning: When one can completely withdraw his senses from the sense objects, just like the tortoise withdrawing its limbs within its shell, he is said to be firmly established in perfect knowledge. 

The test of a yogi or a self-realized soul is that he is able to control the senses according to his will. Most people, however, are subservient to their senses and are thus directed by the strong desires of the senses. The senses are compared to serpents which want to act without restriction. The yogi, or the devotee, must be very strong to control the senses—much like a snake charmer controlling the serpents.

Lord Krishna gives the analogy of a turtle which withdraws its limbs within its shell. Similarly, when one is able to control their senses from pursuing sensual objects of mundane pleasure and consciously reflect upon the soul within, such a person is Sthitha-prajna, one who is situated in the perfect knowledge. There are four stages in developing to this plane each of which develops on its preceding stage. 

Lord Krishna answers the question, ‘How does such a one sit’, with the word ‘yada’ meaning when. When one is in meditation they do not let their senses go out, for e.g. mobile message beeps and controls the organs of action to perform only the basic functions of utmost necessity.

2.59     Shloka 2.59

विषया विनिवर्तन्ते निराहारस्य देहिनः।
रसवर्जं रसोऽप्यस्य परं दृष्ट्वा निवर्तते।।2.59।।

Visaya vinivartante niraharasya dehinah                       |
Rasa-varjam raso ‘py asya param drstva nivartate ||2.59||
Meaning: The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, even this desire for sense enjoyment ceases for one who has realised the Ultimate Consciousness.

Sensual objects of enjoyment are fuel for the senses. Unless one is transcendentally situated, it is not possible to cease from sense enjoyment. Lord Krishna states that the desire for these sensual objects departs when one starves them by restraining the senses from indulging in them. Although the action is restrained, the craving remains subtly entrenched within the mind. Rasa is taste and raga is attachment. So the craving for taste of sense objects remains. Lord Krishna states that this taste can only be terminated by spiritual intelligence and by the attainment of Sthitha-prajna transcendental meditation.

In the Vedic scriptures it has been stated that the wise master their senses by abstaining from feeding them. But this verse illustrates abstinence alone is not enough because even when abstaining attachment to them continues to grow.

However, when the eternal nature of the soul is realised in all its glorious splendour and it is seen that it is infinitely more attractive than the most delightful sense object. At that time all desire for sense objects completely vanishes along with the residue of craving.

One who realises the Supreme soul within is no longer attracted to the trivial, mundane objects of the material world. The word Param in this verse denotes ParamAtma the Supreme soul in every living entity, the source of eternal bliss, devoid of all material attributes and thus is the exclusive goal of meditation.

2.60     Shloka 2.60

यततो ह्यपि कौन्तेय पुरुषस्य विपश्िचतः।
इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मनः।।2.60।।

Yatato hy api kaunteya purusasya vipascitah              |
Indriyani pramathini haranti prasabham manah ||2.60||
Meaning: The senses are so strong and impetuous, O’ Arjuna, that they can forcibly carry away the mind even of a man of discrimination who is vigilant and endeavouring to control them. 

There are many learned sages, philosophers and transcendentalists who try to conquer the senses, but in spite of their endeavours, even the greatest of them sometimes fall victim to material sense enjoyment due to the agitated mind. Even Vishvamitra, a great sage and a perfect yogi, was misled by Menaka into sense enjoyment, although the yogi was endeavouring for sense control with severe penance and yoga. Lord Krishna use of the word ‘pramathini’ meaning ‘turbulent’ to emphasise the force with which it sweeps some away.

Until and unless self-realisation is attained by direct soul cognition the cravings and attachments for sensual experiences will never entirely cease to exist subtly or physically.

The control over the senses is essential for stabilising the mind. The senses are so strong that they forcibly invade the mind, disrupt this meditation and forcibly overpower the mind and indulge it in contemplating sense gratification and bodily attachment. How is it possible that the senses can carry away one’s mind while they are intently striving? It is because the senses are so restless and turbulent that they totally disregarding all efforts in discrimination, besieging the mind they direct it towards sensual objects that will gratify these senses by engaging the mind in sense contemplation.

Thus, the conquest of the senses is ultimately dependent upon realisation of the eternal soul and the perception of the soul is dependent upon control of the senses. Lord Krishna alludes to the difficulty in striving for soul cognition following jnana-nishta by knowledge only. Therefore, it is very difficult to control the mind and the senses without being fully devoted to the Supreme Lord. Without engaging the mind completely in Krishna, one cannot overcome the draw of the sense objects.

जय श्री कृष्णा – Jai Shri Krishna!

Hari Om Tat Sat

SRIMAD BHAGAVAD GITA – PART 8 – Chapter 2, Verses 41 to 50 – SANKHYA YOGA

Bhagavan Krishna explains the essence of Karma Yoga in these ten verses. The path of Yoga is to practiced with a single minded purpose and resoluteness.  Bhagavan Krishna explains in the verse 2.47 to Arjuna thus – “You have the right to perform your prescribed activities but never to the fruits of those actions. You should never consider yourself to be the cause of the results of your activities, and nor should there be any attachment to not doing your duty. You have a right to perform your prescribed activities but never to the fruits of those actions. Never consider yourself to be the cause of the results of your activities, and nor should there be any attachment to not doing your duty.”

Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, and the resultant good birth, power, and so forth.

All actions performed from the platform of spiritual intelligence are not binding and the mind is preserved in a perfectly equipoised state which can be compared to a state of a blissful state (Sat Cit Ananda).

2.41     Shloka 2.41 

व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम्।।2.41।।

Vyavasayatmika buddhir ekeha kuru-nandana |
Bahu-sakha hy anantas ca buddhayo ‘vyavasayinam ||
Meaning: Those who are on this path of Yoga with a focused mind are resolute, and their aim is one. O’ beloved child of the Kurus, the intelligence of those who are full of material desires is has unlimited diverse branches.

 The Caitanya-caritamrta states:
‘sraddha’-sabde visvasa kahe sudrdha niscaya |
krsne bhakti kaile sarva-karma krta haya ||
MeaningFaith means unflinching trust in something sublime. When one performs actions while constantly meditating on Bhagavan, he need not endeavour for good results in his activities.  All activities performed in that spirit are not subject to dualities of good and bad. The highest perfection is renunciation of the material pursuits of life. This state is achieved by constant meditation of Bhagavan.

A person acting based on the knowledge –“Vasudevah sarvam iti sa mahatma sudurlabhah” – realises the Self (Atma)There is a huge difference between the mentality of one who is involved in actions seeking fruitive rewards and the mentality of one who is spiritually evolved who is engaged in selfless actions not seeking rewards and is devoted to Lord Krishna which brings great happiness. It is single pointed because its aim is solely for the service and devotion of the omnipotent, omniscient, Supreme Lord Krishna, the controller and dispenser of all rewards and the sole destination of all those seeking liberation.

Thus Lord Krishna uses the word ‘vyavasa’ or resolute, to emphasise that the purpose for actions must be resolute. One should perform actions with the thought that it is for the ultimate satisfaction of Lord Krishna, thinking that their action will please Him and not for any other reason. This resolute intelligence gives one the realisation that they will be liberated by the Lords grace, from the samsara of birth and death.

Those of fragmented intelligence who have not perceived reality and whose endless desires for fame, wealth, power, etc. and who by their actions are dictated by procuring and accumulation, work and reward. Their intelligence is fragmented into endless directions each unique unto itself and of diverse types all leading to misery. These things can only be perceived by direct experience.

2.42     Shloka 2.42

यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्िचतः।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः।।2.42।।

Yam imam puspitam vacam pravadanty avipascitah     |
Veda-vada-ratah partha nanyad astiti vadinah          ||2.42||
Meaning: Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, and the resultant good birth, power, and so forth.

Some scholars who have studied the Vedas so fastidiously fail to possess the resolute intelligence. This is because their lack of comprehending the essence of the Vedic scriptures and consequently they have misunderstood the true essence of the Vedas. Lord Krishna emphasises this with the word ‘avipascitah’ meaning the ‘ignorant who are not knowledgeable’ are attracted to flowery descriptions in the Vedas, even as a beautiful flowery creeper may be attractive although it is poisonous. But these living entities are ignorant and not actual scholars of Vedanta because they are only devoted to those parts of the Vedas that help them secure material opulence in this life and the next.

People in general are not very intelligent, and due to their ignorance they are most attached to the fruitive activities recommended in the karma-kanda portions of the Vedas. But all these pleasures are transient as ‘kshine punye martya lokam visanti’ – after they exhaust their positive karmas, they return to the mortal world.

2.43     Shloka 2.43

कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम्।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति।।2.43।।

Kamatmanah svarga-para janma-karma-phala-pradam  |
Kriya-visesa-bahulam bhogaisvarya-gatim prati           ||2.43||
Meaning: Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

So all their activities in this life are enacted solely for the sake of accruing benefits in order to reside in the heavenly spheres where they can enjoy and enjoy for a seemingly unlimited time span. But when their merit expires after enjoying the delights of heaven in various wonderful ways to their hearts content they will again take birth on earth in a rich and learned family who also are following the flowery phrases of the Vedas and they will again follow this path and in the end transmigrate to the heavenly planets once again to enact the process. By being born into situations of opulence and prosperity allows one ample means and facility to perform the various prescribed rituals to obtain the maximum result. Thus, they transmigrate from body to body, again and again, continuously revolving like a waterwheel. In special situations Indra, the ruler of the Devas sometimes appoints one of them as a Gandharva celestial musician or as an Aspara celestial damsel among the Devas for the duration of time their merit warrants.

2.44     Shloka 2.44

भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम्।
व्यवसायात्मिका बुद्धिः समाधौ विधीयते।।2.44।।

Bhogaisvarya-prasaktanam tayapahrta-cetasam |
Vyavasayatmika buddhih samadhau na vidhiyate ||2.44||
Meaning: In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place.

Samadhi means having a ‘fixed mind’. Samadhi is never possible for persons interested in material sense enjoyment, nor for those who are bewildered by such temporary things. They are more or less condemned by the process of material energy.

The actions of those who are not resolute are not in conformity with the Vedic scriptures; but those who are resolute possessing spiritual intelligence never act contrary to the Vedic scriptures.

Those who revel only in the words of the Vedas are known as Vedavad-ratah. However, some have a poor comprehension of these and they speak only of revelling in the pleasures derived from actions. Those who are influenced by such words, doctrines and philosophies which are contrary to the Vedic scriptures, consider that the fulfilment of desired objects is the purpose of life. Enjoying whatever pleasures they have managed to manipulate for themselves they are repeatedly born again and again cast down into the material existence or depending upon the method of how they acquired their material opulence even hurled down to be born again in the material world. For these persons spiritual intelligence and comprehensive discrimination does not manifest itself in the form of an equanimity.

The essence and the objective of the Vedic scriptures is knowledge of the Ultimate, which is the Supreme Lord, who is very pleased by those who are devoted to Him. The instructions and injunctions within the Vedic scriptures should be known to be applicable solely to the Supreme Lord and no other. It is the knowledge of the Supreme Lord that is to be sought and understood. This is what is to be achieved by all living entities to make their life in this world purposeful.

2.45     Shloka 2.45

त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।।2.45।।

Trai-gunya-visaya veda nistrai-gunyo bhavarjuna                 |
Nirdvandvo nitya-sattva-stho niryoga-ksema atmavan ||2.45||
Meaning: The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O’ Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties of acquisition and preservation, and be established in the Self.

If there was no material goal to pursue what would people strive for?  They would lose interest and faith in spiritual knowledge and ritualistic practices and thus they would lose both chances bequeathed to them. So it is justly so that the Vedic scriptures deal with the three modes of material nature as they explain the rituals that bring benefits for all those subject to the influence of these modes.  

All material activities involve actions and reactions in the three modes of material nature. They are meant for fruitive results, which cause bondage in the material world. The Vedas deal mostly with fruitive activities to gradually elevate the doer from the field of sense gratification to a position on the transcendental plane. Bhagavan Shri Krishna advises Arjuna to raise himself above the three gunas to the transcendental position by attaining a mental state of equipoise.

It is quite possible that one may become indifferent to the heavenly delights but the basic requirements for human existence such as food, clothing and shelter which are also actual modifications of the three modes of material nature and are impossible to ignore.  It’s hard to become indifferent to that.

Lord Krishna explains one has to be free from dualities like praise and blame, heat and cold, pleasure and pain. Being free from them means being unattached to them. How can this be done? By enduring them and becoming established in pure spiritual consciousness. Its characteristic is patience and endurance uninfluenced by passion or covered by ignorance. One should always be tempered by patience. As anyone without patience is easily overpowered by passion and ignorance and becomes uncontrolled and fearful in situations involving the three modes of material nature. So we should overcome the hindrances of passion and ignorance and maintain a balanced state of equilibrium.

One may wonder how they can may maintain themselves in the material nature. To this Lord Krishna reiterates niryoga-kshema i.e. become free from the desire of acquisition and preservation.  When Lord Krishna speaks about being free from gain and preservation, this does not mean to deny the things one needs to survive and flourish but relates only to curb the desire or obsession for acquisition of possessions.

But how then would one sustain their lives? By being ‘Atmavan’ meaning firmly established in spiritual consciousness of the Soul. The essence is to understand that the Supreme Lord as the fulfiller and bestower of all desires. So one should only seek His refuge and accept His shelter. Never fear nor seek any other form of succour from any other source for the Supreme Lord will provide all sustenance and maintenance to those who understanding Him fully surrender unto Him.

Continuous remembrance of the Supreme Lord Krishna is ever present within. The full acceptance of the Supreme Lord within one’s own-self effectively to realisation of the Ultimate Truth.

2.46     Shloka 2.46

यावानर्थ उदपाने सर्वतः संप्लुतोदके।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः।।2.46।।

Yavan artha udapane sarvatah samplutodake        |
Tavan sarvesu vedesu brahmanasya vijanatah ||2.46||
Meaning: All purposes that are served by a well of water is better served by a vast lake. Similarly, all the purposes of the Vedas are realised to he who knows the Ultimate Truth (Supreme Brahman).

Whatever benefit is for a person seated in the knowledge of Brahman, the same benefit is available to one who is knowledgeable in Vedic scriptures; however, for the one who has realised the Ultimate Truth, all the meanings of the Vedic scriptures are revealed to him by Bhagavan.

During the course of universal dissolution, whatever rewards are ordained by the Bhagavan Shri  Krishna, who is full of all attributes, independent from any support and transcendental to time; the same fruits are available for one who has knowledge of the confidential meanings in the Vedic scriptures.

2.47     Shloka 2.47

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।2.47।।

Karmany evadhikaras te ma phalesu kadacana |
Ma karma-phala-hetur bhur ma te sango ‘stv akarmani ||2.47||
Meaning: You have a right to perform your prescribed activities but never to the fruits of those actions. Never consider yourself to be the cause of the results of your activities, and nor should there be any attachment to not doing your duty.

This is one of the more popular Shlokas in the Bhagavad Gita in which Karma Yoga is encapsulated. Prescribed duties refer to activities performed while one is in the modes of material nature. And inaction means not performing one’s prescribed duties. Bhagavan Krishna advises Arjuna to perform his prescribed duties without being attached to the results (Nishkama Karma). One who is attached to the result of his work is also the cause of the action. Thus he is the enjoyer or sufferer of the result of such actions.

As far as prescribed duties are concerned, they can be classified into routine work, emergency work and desired activities. Routine work, in terms of the scriptural injunctions, is done without desire for results. As one has to do it, obligatory work is action in the mode of goodness. One who performs actions without desirous of the rewards develops equipoise and does not get attached to the fruits of their actions.  It is also important to understand that it is not that the person will not receive the rewards thereof. To the contrary they will certainly receive rewards as well but the difference is they do not let reward be the reason for the motivation of their activities. We must perform all of our actions without being motivated by the fruit.  Everyone has his proprietary right to perform prescribed duties, but they should act without attachment to the result; such dispassionate obligatory duties doubtlessly lead one to the path of liberation.

Arjuna was therefore advised by the Lord to fight as a matter of duty without attachment to the result. His non-participation in the battle is also another form of attachment. Such attachment never leads one to the path of salvation. Any attachment, positive or negative, is cause for bondage. Hence, there should be attachment for doing nothing as Inaction is sinful.

The question may arise that if one is seeking liberation from the material existence should not one acquire firmness in spiritual knowledge and ignore all forms of actions. To this Lord Krishna instructs that everyone has the right to perform actions in order to purify ones existence and advance in spiritual knowledge. But one should not cultivate the mind to think that with the right to perform actions one is entitled to receive rewards. This mentality is destructive to spiritual advancement because then one will get attachment to the actions and then subsequently to the rewards. So Lord Krishna emphasises never be attached to the rewards of actions or even consider the rewards because this attachment will keep up locked in the material existence.

Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna.

2.48     Shloka 2.48

योगस्थः कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय।
सिद्ध्यसिद्ध्योः समो भूत्वा समत्वं योग उच्यते।।2.48।।

Yoga-sthah kuru karmani sangam tyaktva dhananjaya         |
Siddhy-asiddhyoh samo bhutva samatvam yoga ucyate ||2.48||
Meaning: O’ Dhananjaya, be steadfast in yoga, perform your duties giving up any attachment and be equipoised in both success and failure. This equanimity is known as the science of uniting the individual consciousness with the Supreme Consciousness. 

Shri Krishna tells Arjuna that he should act in Yoga. Yoga means to concentrate the mind by controlling the ever-disturbing senses by focusing on the Supreme. As Bhagavan Himself is telling Arjuna to fight, Arjuna has nothing to do with the results of the fight. Loss or victory is Krishna’s concern; Arjuna is simply advised to act according to the diktat of Krishna.

What should one do? Lord Krishna states here to remain balanced and in equipoise. Discard the attachment, be in a state of  equipoise in both victory and defeat and perform your duties. Yoga is explained by Lord Krishna Himself as being in the state of equanimity.

2.49     Shloka 2.49

दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः।।2.49।।

Durena hy avaram karma buddhi-yogad dhananjaya      |
Buddhau saranam anviccha krpanah phala-hetavah ||2.49||
Meaning: O Dhananjaya, with spiritual intelligence, rid yourself of all fruitive activities which are certainly abominable, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.

One performing actions with the thought of receiving rewards may get the desired results. This appears to be positive but it is repeatedly denounced. Why? Because actions performed for selfish motives are inferior to actions performed with selfless motives. Selfless motives are balanced in equanimity. Equanimity possesses a determinate consciousness. Because of this reality, one should seek the shelter of evenness of mind in equanimity. Arjuna had acquired so many riches before naturally following his duty, so why should he try to avoid his duty worrying about success or failure. Those motivated to perform activities craving only to get a reward for their actions are inferior and wretched.

One who has actually come to understand this and performs actions while constantly meditating on the Lord is said to be in Yoga. As already explained, buddhi-yoga means transcendental loving service to the Lord. Such devotional service is the right course of action for the living entity. Only misers desire to enjoy the fruit of their own work just to be further entangled in material bondage.

All activities performed with the desire of fruitive results are abominable because they continually bind the performer to the cycle of birth and death. One should therefore never desire to be the cause of work and everything should be done in the spirit of offering to Bhagavan Krishna.

Misers do not know how to utilise the riches which they acquire by good fortune or by hard labour. Like the misers, unfortunate persons do not employ their human energy in the service of the Lord. Phala-hetavah are those who sole motivation is dictated by the prospect of reward. It should be understood that such living entities are ‘kripanah’ or ‘misers’ or ‘pitiable’ as acting in this way they are trapped in the material existence, hence unable to attain spiritual knowledge.

For all living entities the Supreme Lord is the only refuge. When this realisation finally dawns upon the intellect of a living entity whether they are ignorant, wise or liberated they surrender unto the Supreme Lord without reservation. Those who live in delusion consider themselves the same as the Supreme Lord who is distinctly different due to His inconceivable potencies and transcendental attributes.

2.50     Shloka 2.50

बुद्धियुक्तो जहातीह उभे सुकृतदुष्कृते।
तस्माद्योगाय युज्यस्व योगः कर्मसु कौशलम्।।2.50।।

Buddhi-yukto jahatiha ubhe sukrta-duskrte                     |
Tasmad yogaya yujyasva yogah karmasu kausalam ||2.50||
Meaning: One endowed with spiritual intelligence can get rid of both positive and negative reactions even in this very life. Therefore, be engaged in Yoga, O Arjuna, which is the art of all work. 

Since time immemorial each living entity has accumulated the various reactions of good and bad work. As such, he is ignorant of his real purpose of life. One’s ignorance can be removed by the instruction of the Bhagavad-gita which teaches one to surrender unto Lord Shri Krishna in all respects and become liberated from the eternal bondage of action and reaction, birth after birth. Arjuna is therefore advised to be in Yoga (be equipoised and act with a spirit of surrender), the purifying process of resultant action.

Those whose activities are inherently protected under the secure guidance of spiritual intelligence are released from the bondage of continuous rebirth in the material existence. Hence one should remain steadfast in spiritual intelligence. Although cultivating spiritual intelligence indeed takes enormous effort to achieve, once attained it is not difficult to maintain. All actions performed from the platform of spiritual intelligence are not binding and the mind is preserved in a perfectly equipoised state which can be compared to a state of a blissful state (Sat Cit Ananda).

जय श्री कृष्णा – Jai Shri Krishna!

Hari Om Tat Sat

SRIMAD BHAGAVAD GITA – PART 6 – Chapter 2, Verses 21 to 30 – SANKHYA YOGA

Bhagavan continues with his explanation on the immortality and immutability of the Soul.  He explains that the Soul is sub-atomic, subtler than the subtlest, that which cannot be cut or burnt nor destroyed.  It is incomprehensible, unimaginable, immeasurable, eternal and a wonder.  For a knower of this, there is no cause for lamentation and hence Bhagavan says ‘na tvam socitam arhasi’ meaning there Arjuna should not despair over the physical body and do his duty as a Kshatriya, as the physical body will decay and cease to exist one way or another.  Bhagavan Krishna says, even if he thought the soul will perish with the body, the universal law is that anything born will die and will be reborn again.  So even if it perished, it will come back again and hence, even with this (mis)understanding there was no cause for lamentation.

The Lord now concludes His instruction on the immutability of the Soul.

2.21     Shloka 2.21

वेदाविनाशिनं नित्यं य एनमजमव्ययम्।
कथं स पुरुषः पार्थ कं घातयति हन्ति कम्।।2.21।।
Vedavinasinam nityam ya enam ajam avyayam   |
Katham sa purusah partha kam ghatayati hanti kam ||2.21||
Meaning: O’ Partha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill?

A person who is situated in complete knowledge develops a wisdom to know when and where to apply apply that knowledge. For e.g. a punishment to hang a terrorist is in the larger interest of the society. Similarly, when Bhagavan Shri Krishna orders Arjuna to fight, it must be concluded that the violence is justified as it is to restore Dharma.

One who understands that the eternal soul is incapable of being destroyed, knows that it cannot be slain. The word ‘avinasinam’ means indestructible, ‘nityam’ means eternal and therefore by its own inherent nature the soul is imperishable and immortal. Therefore, it is ignorance of the eternal nature of the soul is the cause of all grief.

2.22     Shloka 2.22

वासांसि जीर्णानि यथा विहाय नवानि गृह्णाति नरोऽपराणि।
तथा शरीराणि विहाय जीर्णा न्यन्यानि संयाति नवानि देही।।2.22।।
Vasamsi jirnani yatha vihaya navani grhnati naro ‘parani       |
Tatha sarirani vihaya jirnany anyani samyati navani dehi ||2.22||
Meaning: As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.

Transference of the atomic individual soul to another body is made possible by the grace of the Supersoul. The scriptures, like the Mundaka Upanishad and the Svetasvatara Upanishad, compare the soul and the Supersoul to two friendly birds perched on the same tree. One of the birds (the individual soul – JivAtma) is eating the fruit of the tree, and the other bird (Supersoul – ParamAtma) is simply observing His friend. Of these two birds—although they are the same in quality—one is captivated by the fruits of the material tree, while the other is simply witnessing the activities of His friend.

The JivAtma is struggling very hard on the tree (metaphor for the material body). But as soon as the Jiva surrenders to the other bird as the Supreme spiritual master—as Arjuna agreed to voluntary surrender unto Bhagavan Shri Krishna for instruction—the subordinate bird immediately becomes free from all lamentations.

Both the Katha Upanisad and Svetasvatara Upanisad confirm this:
Samane vrkse puruso nimagno ‘nisaya socati muhyamanah
Justam yada pasyaty anyam isam asya mahimanam iti vita-sokah
Meaning: Although the two birds are in the same tree, the eating bird is fully engrossed with anxiety and moroseness as the enjoyer of the fruits of the tree. But through some way or the other if it turns its attention to his friend (the ParamAtma), even for a fraction of time, and knows His glories—at once the suffering bird becomes free from all anxieties.

Arjuna has now turned his attention towards his eternal friend, Bhagavan Shri Krishna, and is gaining knowledge from Him. One who lays down his life in the line of one’s duty, is at once cleansed of bodily reactions and promoted to a higher planes of life. So, there was no cause for Arjuna to lament.

While it can be understood that the soul is indestructible and not to be lamented for; the physical body is destructible and any attachment to it leads to despair. With the termination in battle of the physical body of a very dear one such as preceptor or the loved ones, the separation will undoubtedly cause deep lamentation. To clarify this Bhagavan Shri Krishna explains that just as there is no grief when one discards old worn out garments and there is joy in accepting new garments, in the same way the embodied soul discarding old worn out bodies joyfully accepts new ones.

2.23     Shloka 2.23

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः।
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः।।2.23।।
Nainam chindanti sastrani nainam dahati pavakah      |
Na cainam kledayanty apo na sosayati marutah      ||2.23||
Meaning: The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.

All kinds of weapons, swords, flames, rains, tornadoes, etc., cannot to destroy the Atma. Nor was it ever possible to cut the individual souls from the original Soul.

Although only one use of the word ‘na’ meaning ‘never’ would have been sufficient to establish the premise of utter futility in trying to destroy the soul, it is used four times to emphasise that there is not even the slightest iota of doubt about this indestructability of the Soul (Atma).

2.24     Shloka 2.24

अच्छेद्योऽ यमदाह्योऽ यमक्लेद्योऽ शोष्य एव च।
नित्यः सर्वगतः स्थाणुरचलोऽयं सनातनः।।2.24।।
Acchedyo ‘yam adahyo ‘yam akledyo ‘sosya eva ca     |
Nityah sarva-gatah sthanur acalo ‘yam sanatanah ||2.24||
Meaning: This individual soul is unbreakable, insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.

Weapons are powerless to inflict any injury by cutting or piercing, fire is powerless to burn, water is powerless to wet and air is powerless to dry the eternal soul. The soul having the propensity of pervading everything being capable by its nature of interpenetrating all substances. It is subtler than any substance and no substance can penetrate it. The effects of cutting, burning, soaking, drying and others which takes place by weapons, fire, water, air and the rest penetrate the object which is the focus of their direction; but due to its impregnable nature the soul is uninfluenced being beyond the scope of the material substratum. Hence the eternal soul is unchangeable, immovable and everlasting.

The word ‘Sarva-gatah’ meaning ‘all-pervading’ is significant because there is no doubt that living entities are God’s creation. They live on the land, in water, in the air, within the earth and even within fire. The belief that they are sterilized in fire is not acceptable, because it is clearly stated here that the soul cannot be burned by fire. Therefore, there is no doubt that there are living entities also in the Sun with suitable bodies that can live there. If the Sun is uninhabited, then the word ‘Sarva-gatah’ becomes meaningless.

Being all pervasive the soul is extremely subtle, tinier than atoms. Being the subtlest of the subtle it is ‘sthanuh’ or unchangeable as it is incapable of being modified in any way. As it is ‘acalah’ or permanent it is devoid of any change and is constant. As it is constant, it is ‘sananatah’ or ancient and eternally existing.

The Supreme Lord Krishna is stating that just as He is indestructible, so is the eternal soul within the living entities born from the womb of a female that was born from the womb of a female.

This existence never ceasing to exist is known as immovable and because He is identified by the primal sound Om He is eternally resonating and perennial. The Vishnu Purana states that the immortal soul is eternally existing under the control of the Bhagavan. Therefore, Bhagavan Shri Krishna is saying to Arjuna that he need not lament because He always redeems them.

2.25     Shloka 2.25

अव्यक्तोऽ यमचिन्त्योऽ यमविकार्योऽ यमुच्यते।
तस्मादेवं विदित्वैनं नानुशोचितुमर्हसि।।2.25।।
Avyakto ‘yam acintyo ‘yam avikaryo ‘yam ucyate    |
Tasmad evam viditvainam nanusocitum arhasi   ||2.25||
Meaning:  It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body.

The word ‘avyaktah’ means invisible or imperceptible this is because the eternal soul being totally transcendental to the material existence cannot be practically examined as can objects which possess qualities of a physical nature.

The word ‘acintyah’ means inconceivable because the eternal soul is impossible to perceive by the mind and the senses being in every way transcendental to the material substratum which is what the consciousness of the living entities base their understanding on. The eternal soul differs from all other existences and levels of existence is in transcendence. Therefore it is ‘avikaryah’ or unchangeable and immutable. The Supreme Lord Krishna instructs that by knowing the eternal soul to be immortal there is no cause for grief (nanu’socitum arhasi).

It might be questioned that if the Supreme Lord is all pervading, then why is He not visible? The reason for this is that because He is inconceivable and invisible with the five senses that we have been endowed with. Whatever form He exhibits, He alone manifests in them fully. The words like ‘enam’ and ‘ayam’ indicate the eternal soul in living entities has the same qualitative attributes as the Supreme Lord but is infinitesimal quantitatively.

The Supreme Being is known to be both possessing a body and devoid of body. This is because He possesses a spiritual transcendental body and not a physical body. Because His body is not constituted of the elements of material nature, it is said to be a-dehah. The head, the feet, the arms and other parts of this spiritual, transcendental body are made up of the Supreme Lord Himself. There exists nothing which is distinctive from this spiritual, transcendental nature which can be called His body, therefore He is called a-dehah without body. He Himself is His form and this spiritual, transcendental form is eternally existing beyond the scope of material existence.

2.26     Shloka 2.26

अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम्।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि।।2.26।।
Atha cainam nitya-jatam nityam va manyase mrtam       |
Tathapi tvam maha-baho nainam socitum arhasi        ||2.26||
Meaning: If, however, you think that the soul is perpetually born and always dies, still you have no reason to lament, O mighty-armed.

There is always a class of philosophers who do not believe in the separate existence of the soul beyond the body. So, even if Arjuna did not believe in the existence of the soul there would still have been no cause for lamentation as it will be born again.

2.27     Shloka 2.27

जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च।
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि।।2.27।।
Jatasya hi dhruvo mrtyur dhruvam janma mrtasya ca     |
Tasmad apariharye ‘rthe na tvam socitum arhasi        ||2.27||
Meaning: For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.

For one who is born death is certain. This is because of the reality of a fixed time limit of the existence of the physical body. The fact that this reality is inevitable.  Rebirth is due to the nature of activities performed in one’s previous existence which causes one to be continuously connected to the cycle of birth and death. Therefore, it does not befit someone like Arjuna to grieve over the unavoidable cycle of birth, death and rebirth which is dependent on prior actions. 

One has to take birth according to one’s activities of life. And, after finishing one term of activities, one has to die to take birth for the next. In this way the cycle of birth and death is revolving, one after the other without liberation. This cycle of birth and death does not, however, support unnecessary murder, slaughter and war. But at the same time, violence and war are inevitable factors in human society for keeping law and order.

The Battle of Kuruksetra, being the will of the Supreme, was an inevitable event, and to fight for the right cause is the duty of a kshatriya. Why should Arjuna be afraid of or aggrieved at the death of his relatives since he was discharging his proper duty? By avoiding the discharge of his proper duty, he would not be able to stop the death of his relatives, and he would be degraded due to his selection of the wrong path of action.

Therefore understanding the reality of the existence of birth and death there should be no delusion.

2.28     Shloka 2.28

अव्यक्तादीनि भूतानि व्यक्तमध्यानि भारत।
अव्यक्तनिधनान्येव तत्र का परिदेवना।।2.28।।
Avyaktadini bhutani vyakta-madhyani bharata        |
Avyakta-nidhanany eva tatra ka paridevana       ||2.28||
Meaning: All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation?

In this verse the Bhagavan Shri Krishna explains the fact that here on Earth whatever happened before birth is unknown by the use of the word ‘avyaktadini’. Living entities like human beings though eternally existing due to the auspices of each one’s eternal soul have an unknown origin before birth, a manifest condition from birth to death and proceed again to an unknown existence at the termination of the physical body. Such alternations constitute material existence and are a natural law. This then gives no cause to grieve. Having just shown that even if one erroneously was under the misapprehension that the physical body itself and the eternal soul are the same; there is still no reason to grieve.

If we were to accept our origin as being non-existent, because it is subatomic it is imperceptible, it is still existing then we can accept that all things appear from the five material elements for e.g. a giant tree emerging from a tiny seedling. Therefore in the matter of the existence of living entities, the unmanifest that is imperceptibly subtle, transforms itself into the manifest by modification which is known as birth and after some time again transforms itself into the unmanifest which is known as death. So when the correct understanding of birth and death is realised then what possibly is the necessity for lamentation? This is not befitting for one who is situated in spiritual intelligence.

It should not under any circumstances be erroneously assumed or mistakenly believed that from a non-existent condition the existent was produced and that because of the cause being non-existent then the effect is non- existent and thus the world is also non-existent. How can it be reconciled that the something can be produced from nothing?  That is a preposterous hypothesis that existence can manifest from the non-existent.

2.29     Shloka 2.29

आश्चर्यवत्पश्यति कश्िचदेन माश्चर्यवद्वदति तथैव चान्यः।
आश्चर्यवच्चैनमन्यः श्रृणोति श्रुत्वाप्येनं वेद न चैव कश्िचत्।।2.29।।
Ascarya-vat pasyati kascid enam ascarya-vad vadati tathaiva canyah       |
Aascarya-vac cainam anyah srnoti srutvapy enam veda na caiva kascit ||2.29||
Meaning: Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

The soul is always referred to as being eternal. This is because it is immutable by nature. The soul is extremely difficult to realise due to its supra-subtlety but it does not become perceptible simply because it is different from the physical body. So the soul is referred to in this verse as being amazing. It is those beings out of millions of beings who by devotion to Lord Krishna have received the mercy to be free from physical attachment and purify their hearts in order to perceive their soul, they see the soul as amazing. In what way is the soul amazing? The soul is more amazing than anything experienced previously because it is transcendent to everything experienced in the material existence.

It is not only amazing to the one who perceives the soul as amazing but also to the preceptor who describes the soul as amazing and to the disciple who learns from the preceptor that the soul is amazing as well. There is nothing in material existence that the soul can be compared with. So some others although hearing about the soul are still unable to comprehend it. The understanding is that the perceiver of the soul, the preceptor who describes the soul and the disciple who learns about the soul are all exceedingly difficult to gain association with in life.

In the Katha Upanishad, it states:
sravanayapi bahubhir yo na labhyah srnvanto ‘pi bahavo yah na vidyuh |
ascaryo vakta kusalo ‘sya labdha ascaryo jnata kusalanusistah ||
Meaning:  The fact that the soul that is sub-atomic is within the body of a gigantic animal, in the body of a gigantic banyan tree, and also in the microbe sized germs, millions and billions of which occupy only an inch of space, is certainly very amazing. Men with poor knowledge and men who are not austere cannot understand the wonders of the individual atomic spark of spirit, even though it is explained by the greatest authority of knowledge.

Owing to a gross material conception of things, most cannot imagine how such a small particle can become both so great and so small. So men look at the soul proper as wonderful either by constitution or by description.

In the Vishnu Sahasranamam, Bhagavan is described in extreme contrasts in Shloka 90:
Anur Brihat Krishas Sthulo Gunabhrin Nirguno Mahaan |
Meaning:  He is Atomic, Gigantic, Thin, lightweight, Oversized and heavy, having all contrasting attributes making Him Incomprehensible to the human faculties.

Quite similarly, the Atma is all of the above (though a tiny part of the Supersoul) and cannot be comprehended with the five senses that humans possess.

In the Brahma Tarka it is stated thus:
Amazing indeed is the Supreme Lord and it is not possible to find any other comparable form to Him. Therefore wisdom about Him is very similar to perceiving Him. 

2.30     Shloka 2.30

देही नित्यमवध्योऽयं देहे सर्वस्य भारत।
तस्मात्सर्वाणि भूतानि न त्वं शोचितुमर्हसि।।2.30।।
Dehi nityam avadhyo ‘yam dehe sarvasya bharata     |
Tasmat sarvani bhutani na tvam socitum arhasi    ||2.30||
Meaning: O’ descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore, you need not grieve for any creature.

The Lord now concludes His instruction on the immutability of the Soul. In describing the immortal soul in various ways, Lord Bhagavan Shri Krishna establishes that the soul is immortal and the body is temporary. Therefore Arjuna as a khsatriya should not abandon his duty out of fear that his grandfather and teacher—Bhishma and Drona—will die in the battle.

In the Padma Purana it states:
Establishing Himself within the heart of every living entity the Supreme Lord protects each and every living entity eternally. Permanent objects like the immortal soul are protected eternally and impermanent objects such as the physical body are protected temporarily. In His manifested form or in His unmanifest presence, appearing or not appearing, throughout the material existence the Bhagavan Shri Krishna maintains and sustains all living entities for their highest good.

The eternal soul embodied within the physical body regardless whether it is a human earthly body or the physical bodies possessed by the demigods in the heavenly spheres; the immortal soul is eternally invulnerable even though the body perishes. Hence, understanding this principle as fundamental and the existence of Soul in all diverse forms of bodies ranging from humans to the animal species and the fish species and even the immovable plants and trees is important.

The soul is all pervasive and is abiding therein whatever the bodily form and is eternal, whereas the physical body is transient. The soul is immortal and hence Arjuna need not lament as it is always entering into various external forms until liberation is finally achieved.

जय श्री कृष्णा – Jai Shri Krishna!

Hari Om Tat Sat

SRIMAD BHAGAVAD GITA – PART 4 – Chapter 2 (Verses 1-10) – Sankhya Yoga

Introduction to Chapter 2

At the end of Chapter 1, we saw Arjuna was disillusioned and miserable.  Bhagavan did not even utter a word in the entire Chapter 1 while Arjuna was lamenting, thereby underlining the importance of listening without interrupting or getting judgmental. Something for the TV News anchors to take note!

The first Chapter was the preparatory for the actual teachings of Gita to begin.  The Second Chapter of the Bhagavad Gita is called “Sankhya Yoga”. Sankhya means number and Yoga means Union, hence Sankhya Yoga means the Union of Numbers. The numbers are with regard to the number of realities (tattvas) that are present in existence.  Samkhya Yoga deals with the union or the combination of a number of hidden realities, which manifest the existential reality.

It is important to note the difference between the Sankhya Yoga of the Bhagavad Gita and the Sankhya philosophy of Sage Kapila.  Sage Kapila attempted to classify the world into different categories such as matter, the sense organs, the mind, the intellect etc. It states that the Universe is a combination of: Prakriti (Matter) and Purusha (Spirit). There is no reference to a God in the Sankhya school of philosophy.  Thus, the Sankhya school of Kapila is quite similar to the modern theories of evolution, which consider the world and life as products of chance. Their theory is based on the premise that live manifested when right conditions presented themselves.

Sankhya in the Bhagavad Gita has blended the key elements of the classical Sankhya Yoga while retaining the existence of a Supreme Being.

The 2nd Chapter of the Bhagavad Gita covers the following aspects:

  • The first ten verses describe the disturbed state of Arjuna’s mind and his emotional state. Finally, Arjuna surrenders to the Lord and seeks his guidance (Arjuna Saranagati – Verse 2.7)
  • Verses 11 to 38 cover Jnana Yoga, also called Sankhya Yoga
  • Verses 39 to 53 covers Karma Yoga
  • Verses 54 to 72 explains the quality of Stithapragna (one who is equipoise, steady and single pointed)

Shri Krishna makes Arjuna to recognise the reasons for his unsteady mind, and explains how he can cultivate equanimity using his intellect.

From a philosophical perspective, the Sankhya Yoga of the Bhagavad Gita lists Ishvara Tattva (God), Atma tattvas (Soul), Body, Senses, Mind, Ego, and intellect. Of them, the first two are pure (Shuddha) and eternal realities (Nitya tattvas), and the rest are impure (Ashuddha) and finite (Anitya). The chapter also briefly mentions the Gunas or modes of Nature which governs the behaviour, attitudes and actions of beings.

Let us now examine the teaching in the Second Chapter of the Bhagavad Gita.

2.1       Shloka 2.1

सञ्जय उवाच
तं तथा कृपयाऽविष्टमश्रुपूर्णाकुलेक्षणम्।
विषीदन्तमिदं वाक्यमुवाच मधुसूदनः।।2.1।।

Sanjaya Uvaca
Tam tatha krpayavistam asru-purnakuleksanam      |
Visidantam idam vakyam uvaca Madhusudanah ||2.1||
Meaning:  Sanjaya said: Seeing Arjuna full of compassion and grief-stricken, his eyes brimming with tears, Madhusudana, spoke:

 Arjuna is a mighty warrior and tears in the eyes of a mighty warrior was unsightly. The philosophical way of looking at this is, when one’s eyes are full of tears the vision is blurred and obstructed and thus it refers here to Arjuna’s inability to see the situation with a clear perspective. As a Kshatriya he was duty bound to fight and desisting from the battle was due to his ignorance.

The use of Madhusudhana in this verse to address the Lord is significant.  This shows that Arjuna is seeking help from the Lord to destroy the demon of his ignorance and misunderstanding, just like the Lord destroyed Demon Madhu.

Having heard Arjuna’s justifications for desisting from the battle, due to the fear of receiving sin for the slaying of relatives, Dhritarashtra was relieved of the fear for his sons and he desired to know what happened next.

2.2       Shloka 2.2

श्री भगवानुवाच
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम्।
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन  ।।2.2।।

Shri Bhagavan Uvaca
Kutas tva kasmalam idam visame samupasthitam |
Anarya-justam asvargyam akirti-karam Arjuna  ||2.2||
Meaning: Bhagavan said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planes, but to infamy.

The meaning of the term ‘Bhagavan’ is explained by Parasara Muni, the father of Veda Vyasa, as the Supreme Personality who possesses all the six Kalyana Gunas namely, Jnana (Knowledge), Balam (Strength), Aishwaryam (Sovereignty or Opulence), Shakti (Infinite Power), Veeryam (Courage), and Tejas (Splendour). Besides these six auspicious qualities, Bhagavan also possesses infinite compassion (Sausheelya) and is easy to access (Saulabhya).

The Vishnu Purana in 6.5.74 states:
ऐश्वर्यस्य समग्रस्य धर्मस्य यशसरिश्रयः।
ज्ञानवैराग्ययोश्चैव षण्णां भग इतीरणा ।। VP 6.5.74
Meaning: Complete Splendour, Virtue, Glory, Opulence, Knowledge and Dispassion – these six are known as ‘Bhaga’. One who possess these Bhaga is known as Bhagavan.

He is the primeval Lord, or Bhagavan, known as Govinda, and He is the supreme cause of all causes. Srimad-Bhagavatam explains the Absolute Truth as:
Vadanti tat tattva-vidas tattvam yaj jnanam advayam  |
Brahmeti paramatmeti bhagavan iti sabdyate         ||1.2.11||
Meaning: Learned souls who know the Absolute Truth call this non-dual substance as Brahman, Paramatma, or Bhagavan.

In the presence of the Supreme Being, Arjuna’s lamentation for his kinsmen is ungainly, and therefore Shri Krishna expressed His surprise with the word ‘Kutas’ meaning ‘wherefrom’? Shri Krishna desiring enquires Arjuna the source for delusion in the hour of action. Although Arjuna was a Kshatriya, he was deviating from his prescribed duties by declining to fight.

2.3       Shloka 2.3

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते।
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ।।2.3।।

Klaibyam ma sma gamah partha naitat tvayy upapadyate   |
Ksudram hrdaya-daurbalyam tyaktvottistha parantapa  ||2.3||
Meaning: O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

By addressing Arjuna as Partha (son of Prtha), Shri Krishna reminds Arjuna by referring to his mother Kunti who by worshipping Indra, was endowed with Arjuna, a warrior with extraordinary might and valour just like Indra.

Shri Krishna instructs Arjuna not to yield to this impotence as it does not befit him and that he should discard this weakness of heart.  By using the vocative ‘Parantapa’ meaning chastiser of enemies Shri Krishna is reinforcing the thought in Arjuna’s mind that he was destined to conquer all enemies.  While Arjuna wanted to give up the fight due to his magnanimity for the respected elders like Bhishma and his relatives, Shri Krishna advises that such magnanimity is misplaced and not in accordance with Kshatriya Dharma.

2.4       Shloka 2.4

अर्जुन उवाच
कथं भीष्ममहं संख्ये द्रोणं च मधुसूदन  ।
इषुभिः प्रतियोत्स्यामि पूजार्हावरिसूदन ।।2.4।।

Arjuna Uvaca
Katham Bhismam aham sankhye Dronam ca Madhusudana    |
Isubhih pratiyotsyami pujarhav ari-sudana                                  ||2.4||
Meaning: Arjuna said: O’ killer of Madhu, how can I counterattack with arrows in battle men like Bhishma and Drona, who are worthy of my worship?

Respectable superiors like Bhishma, the grandfather and Dronacharya, the Guru are always worthy of worship. Even if they attack, Arjuna feels that they should not be counterattacked.

It is general etiquette that one should not engage even in a verbal duel with elders. Then, how is it possible to counterattack them, asks Arjuna?

Arjuna is asking why they should engage themselves in this battle being aware of the great sins accruing from disregarding superiors and showing aggression against the preceptor which results in the perpetrator becoming a ghostly demon known as a Brahma-Rakshasa, as declared in the Vedic scriptures.

2.5       Shloka 2.5

गुरूनहत्वा हि महानुभावान् श्रेयो भोक्तुं भैक्ष्यमपीह लोके ।
हत्वार्थकामांस्तु गुरूनिहैव भुञ्जीय भोगान् रुधिरप्रदिग्धान् ।।2.5।।

Gurun ahatva hi mahanubhavan sreyo bhoktum bhaiksyam apiha loke           |
Hatvartha-kamams tu gurun ihaiva bhunjiya bhogan rudhira-pradigdhan ||2.5||
Meaning: It is better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though they are avaricious, they are nonetheless superiors. If they are killed, our spoils will be tainted with blood.

According to scriptural codes, a teacher who engages in an abominable action and has lost his sense of discrimination is fit to be abandoned. Bhishma and Drona were obliged to take the side of Duryodhana because of their bounden duty to Kind Dhritarashtra, although they should not have accepted such a position of power under a King who is unrighteous. Under the circumstances, they have lost their dignity. But Arjuna nevertheless thinks they remain his superiors who are to be respected, and therefore to enjoy material gains earned by killing them would mean to enjoy spoils tainted with blood.

Arjuna says that it is better to live in this world by begging alms as no sin will be incurred by this than to kill the respected elders. But Bhishma’s statement that, due to accepting wealth and position offered by Dhritarashtra, he was controlled by the Kauravas.

So when one who is controlled by wealth and not righteousness, slaying such a person does not incur any sin. But Arjuna states enjoying pleasures would be tainted with blood as they are derived from the sin of slaying the elders.

2.6       Shloka 2.6

न चैतद्विद्मः कतरन्नो गरीयो यद्वा जयेम यदि वा नो जयेयुः
यानेव हत्वा न जिजीविषाम स्तेऽवस्थिताः प्रमुखे धार्तराष्ट्राः ।।2.6।।

Na caitad vidmah kataran no gariyo yad va jayema yadi va no jayeyuh     |
Yan eva hatva na jijivisamas te ‘vasthitah pramukhe Dhartarastrah       ||2.6||
Meaning: We do not know what is better for us – whether we conquer them or they conquer us. Those sons of Dhritarashtra, whom if we killed, we would not desire to live, are now standing before us on this battlefield.

All these considerations by Arjuna definitely prove that he was not only a great devotee of the Lord but was very compassionate. His desire to live by begging, although he was born in the Royal lineage, is another sign of detachment, compassion and humility. He was truly virtuous, as these qualities, combined with his faith in Shri Krishna (his spiritual master) confirm this. We can see that Arjuna had all the necessary qualities for surrender and quite fit for liberation.

It can be questioned that as a Kshatriya how can Arjuna abandon his duty to fight as is prescribed in the Vedic scriptures. How  could he decide that begging was better? Finally, in his state of confusion he says that he does not know which one is better, whether to be victorious or be vanquished. In either situation he sees sorrow and did not see a clear path to deal with this paradox.

2.7       Shloka 2.7


कार्पण्यदोषोपहतस्वभावः पृच्छामि त्वां धर्मसंमूढचेताः।
यच्छ्रेयः स्यान्निश्िचतं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्।।2.7।।

Karpanya-dosopahata-svabhavah prcchami tvam dharma-sammudha-cetah                             |
Yac chreyah syan niscitam bruhi tan me Shisyas te ‘ham shaadhi mam tvam prapannam ||2.7||
Meaning: My natural attributes are besieged by weakness and am bewildered about what is my righteous duty and am unable to think clearly. I am asking You to tell me definitively what is best for me. Now I am Your disciple, surrendered unto You, please instruct me.

This is a very important Shloka in this Chapter where  Arjuna unconditionally surrenders unto the Lord as a disciple and seeks his clear and definitive guidance.

In the previous verse Arjuna had determined that life would not be worth living even if he won the battle.  As he is unable to deal with this paradox he determines that the best course of action for him was to unconditionally surrender to Shri Krishna.  In his mind, this was the greatest panacea than any other means prescribed in Vedic scriptures.

Those who seek shelter of the Supreme Lord Krishna are never deluded. Lord Krishna is known as Janardhana meaning He who always removes the ignorance of His devotees. Arjuna has lost the power of discrimination and so realising this he surrenders to Shri Krishna who is an ocean of qualities.

According to Vedic scriptures one who dies in this world without becoming self-realized is a miser (Karpanya). One is called a miser, who is destitute of knowledge of the nature and qualities of their immortal soul. In worldly parlance one is known as a miser who is extremely stingy. Miserliness in this context is the affliction of weakness regarding ones spiritual identity and integrity. Discriminatory power weakened by delusion which bewilders the intelligence. Arjuna unconditionally surrenders to Shri Krishna with the words ‘tvam prapannam’ meaning ‘surrender unto You’ and asks the Lord for spiritual guidance as confirmed by the words ‘shaadhi mam’ meaning ‘instruct me’. Arjuna also expresses his readiness to receive these instructions from Shri Krishna by saying the words ‘Shishyah te aham’ meaning ‘I am your disciple’.

One should not, therefore, remain in material perplexities but should approach a spiritual master. This is the purport of this verse.  Who is the man in material perplexities? It is he who does not understand the problems of life. In the Garga Upanisad the perplexed man is described as follows:

‘yo va etad aksaram gargy aviditvasmal lokat praiti sa krpanah’

He is a miserly man who does not solve the problems of life as a human and who thus quits this world like the cats and dogs, without understanding the science of self-realization.

This human form of life is a most valuable asset for the living entity who can utilise it for solving the problems of life; therefore, one who does not utilise this opportunity properly is a miser.  The krpanas, or miserly persons, waste their time in being overly affectionate and are bonded by attachments in the material conception of life.

Although Arjuna could understand that his duty to fight was awaiting him, still, on account of miserly weakness, he could not discharge his duties. He is therefore asking Shri Krishna to give him a definite answer.

2.8       Shloka 2.8

न हि प्रपश्यामि ममापनुद्या द्यच्छोकमुच्छोषणमिन्द्रियाणाम्   ।
अवाप्य भूमावसपत्नमृद्धम् राज्यं सुराणामपि चाधिपत्यम्  ।।2.8।।

Na hi prapasyami mamapanudyad yac chokam ucchosanam indriyanam    |
Avapya bhumav asapatnam rddham rajyam suranam api cadhipatyam   ||2.8||
Meaning: I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivalled kingdom on the earth with sovereignty like that of the Devas.

Although Arjuna was putting forward so many arguments based on knowledge of the principles of religion and moral codes, it appears that he was unable to solve his real problem without the help of the spiritual master, Lord Shri Krishna.

He could understand that his knowledge was not helping him to drive away his problems and it was impossible for him to solve such perplexities without the help of a spiritual master like Shri Krishna.  

The problems of material existence—birth, old age, disease and death—cannot be counteracted by accumulation of wealth and economic development. In many parts of the world which are economically developed and wealthy are not without the problems of material existence.  If economic development and material comforts could drive away one’s lamentations for family, social, national or international inebrieties, then Arjuna would not have said that even an unrivalled kingdom on earth or supremacy like that of the Devas would not be able to drive away his lamentations.

He therefore sought refuge in Shri Krishna for right path for peace and harmony. Even elevation into a higher planes is impermanent. The Bhagavad-Gita states: ‘ksine punye martyalokam visanti’ (BG9.21) – When the results of pious activities are finished, one falls down again from the peak of happiness to the lowest status of life.

Therefore, if we want to curb lamentation for good, then we have to take shelter of the Lord, as Arjuna is seeking to do. So Arjuna asked Shri Krishna to solve his problem definitely.

Arjuna’s understanding is that even if he was to win the kingdom of unrivalled prosperity free from enemies, he still could not see any means of alleviating the grief that was drying up his senses. By the use of the word ‘hi’ meaning ‘certainly’, the conviction that he could not see any solution to his grief is reinforced, indicating that only the Lord is fit to instruct him and guide him on the right path.

2.9       Shloka 2.9

सञ्जय उवाच
एवमुक्त्वा हृषीकेशं गुडाकेशः परन्तप।
न योत्स्य इति गोविन्दमुक्त्वा तूष्णीं बभूव ह।।2.9।।

Sanjaya Uvaca
Evam uktva Hrsikesam Gudakesah parantapah            |
Na yotsya iti Govindam uktva tusnim babhuva ha ||2.9||
Meaning: Sanjaya said: Having spoken thus, Arjuna, the chastiser of enemies, told Shri Krishna, ‘Govinda, I shall not fight’, and fell silent.

Dhritarashtra’s expectancy to know what happenned next was answered by Sanjaya which would have been music to Dhritarashtra’s ears as Arjuna was not going to fight and was instead contemplating leave the battlefield and preferred to live by seeking alms.

By addressing Lord Shri Krishna as Govinda, Arjuna is seeking His protection as Govinda protects His herd and He who controls everyone’s senses.

2.10     Shloka 2.10

तमुवाच हृषीकेशः प्रहसन्निव भारत।
सेनयोरुभयोर्मध्ये विषीदन्तमिदं वचः।।2.10।।

Tam uvaca Hrsikesah prahasann iva Bharata                 |
Senayor ubhayor madhye visidantam idam vacah ||2.10||
Meaning: O’ descendant of Bharata, thereafter situated between both the armies, Shri Krishna, as if smiling,  spoke the following words to the grief-stricken Arjuna.

Arjuna and Krishna, being cousins were intimate friends and both of them were at the same level, but one of them voluntarily became a student of the other.  Shri Krishna was smiling because His friend had chosen to become His disciple.

As Lord of all, He is always in a superior position as the master of everyone, and yet He accepts one who wishes to be a friend, a son, a lover or a devotee, or who wants Him in such a role. But when He was accepted as the master, He at once assumed the role and talked with the disciple like the master—with gravity, as is required.

Lord Krishna with a subtle smile on his face then spoke to Arjuna. The word ‘prahasan’ meaning ‘smiling’ is used to subtly indicate sarcasm due to the nature of the situation where the two armies were face to face ready for the battle while Arjuna, a mighty warrior, was reluctant. This subtle smile is used to remove any lingering vestiges of pride that Arjuna might have had about his knowledge, intelligence and prowess.

The first ten verses covered Arjuna’s delusion and lamentation culminating with his surrender unto Lord Shri Krishna.  We will now see Lord Shri Krishna’s response to Arjuna’s request for giving him definitive instructions and guidance and he offers himself as a disciple to Shri Krishna.

जय श्री कृष्णा – Jai Shri Krishna!

Hari Om Tat Sat