अथ तृतीयोऽध्यायः । कर्मयोगः
3. Karma Yoga.
The Yoga of action.
Is there nobody who is an exception to the wheel of action to progression? The answer comes:-
3- 17 to 18 The Atman is beyond action
Does not the man established in the self seek anything from society? The answer comes:-
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः ॥ ३-१८॥
3-18. For him there is in the world no object to acquire by doing an action; nor is there any loss by not doing an action; nor has he to depend on anybody for any thing.
In sound sleep man is self sufficient. He has nothing to seek from any entity. But it is a negative state based on nescience. It is temporary. The spiritually enlightened man, on the other hand, enjoys infinite beatitude. Naught else is there for him to obtain. This Brahmavasta is never again lost. The Brahma-Jnani therefore has nothing to seek from man or God.
One of the signs of the enlightened man is that he is enjoying boundless bliss within himself. The surface of the ocean seems boisterous; but bottom it is all calmness. Even such is the state of affair of the Jnani. ---Sri Ramkrishna
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यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानवः ।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ ३-१७॥
3-17. But the man who rejoices in the self, is satisfied with the self, and is centered in the self, for him verily there is no obligatory duty.
Prakruti or Nature is constituted of karma. But there is no karma whatsoever in Atman. Actionlessness and Atman are one and the same. Mind is in fact a phase of Prakruti. Karma is going constantly in it. But there is a specialty in the functioning of the mind. When it impinges on the external world with the aid of the senses or even without there aid, its activities are on the increase. But when it revolves back on the Self or Atman, its activities automatically diminish. The last of all of its activities is to get established in the Atman. The river is active until it reaches the ocean. On merging in it, its functioning is over. Likewise the functioning of the mind is over in its being resolved in Atman. Bliss is the characteristic of Atman. The mind which is set in the Self is therefore ever satisfied, pacified and blissful. The finale of all activities is for the mind rest in Atman. All beings are tending towards this goal consciously or unconsciously. To the mind merged in Atman, there is no duty.
The minute hand and the hour hand in a clock are interrelated. Though they appear separate., they get united also hourly. The Jivatman and Paramatman seems separate. In time they get united. ---Sri Ramkrishna
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Through the meticulous practice of these five great sacrifices - Pancha maha yajna the life of man on earth becomes prosperous and auspicious. Again, all the activities in life can be converted into Yajna by the knowing ones.
The how of it is being explained now :-
3- 14 to 3 - 16 The wheel of Life
Does any harm accrue ઉપાર્જિત થવું to man if he does not engage himself in Yajna.? The answer comes:-
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः ।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ ३-१६॥
3-16. He who does not follow on earth the wheel thus revolving, sinful of life rejoicing in the senses, he, o Partha, lives in vain.
Factories are set up for curing, treating and processing the various things. The wheel of nature is likewise set up by the lord for nursing, training, disciplining and elevating all being at varying levels of existence. A pupil who declines to be educated does not derive benefit of his being schooled. A visit to a town is as bad as no visit if the visitor fails to see or do anything there. Having come into this world if man does not do what is expected of him, his advent amounts to nothing. As a drone he drags on a wretched existence. He is no asset but burden and dead weight to society. Instead of fulfilling, he frustrates the Divine plan and purpose of Nature. Man ought to be fulfillment and not a failure in life.
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कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ ३-१५॥
3-15. Know karma to have risen from the Veda, and the Veda from imperishable. The all-pervading Veda is, therefore, ever centered in Yajna.
The phenomenon - Jagat constituted of the three Gunas is known as Brahma or as Veda. It is also constituted of time, space and causation. This manifest universe expands into infinite. It is therefor designated as all-pervading. Having come out of Brahman the super cosmic Intelligence, this cosmos itself beams with intelligence. For this reason it is styled as Veda. This phenomenon is again in a constant state of flux. As such, Karma and the cosmos are equated. When Karma is performed perfectly and with the best of motive it becomes Yajna. Eating for example may be done as an act of glorifying the Divinity enshrined in one. Living itself is turned into Yajna when directed to the service of the Divine. An earthly government becomes ideal when all people are law abiding. On Higher level still, when people take to the performance of Yajna, the functioning of the universe itself becomes elevated and sublime. The universe is therefore stated to be ever centered in Yajna. It is possible for man to convert the earth into heaven. And sacrifice is sure means to it. The scheme of Nature is verily centered in Yoga.
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अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः ।
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः ॥ ३-१४॥
3-14. from food being become; from rain is food produced; from Yajna rain proceeds; Yajna is born of Karma.
Work performed with right frame of mind gets converted into Yajna. The effect of that work assumes a subtle force which in the vedic parlance is known as apurva. This point can be clarified through two concrete example. The sun converts the sea water into invisible vapor which is equivalent to apurva. In its turn vapor becomes rain. The rubbish consigned to fire changes itself into the invisible carbon dioxide. It is apurva in this state . It then forms food to the plant assimilated by their leaves. Similarly man's Yajna changes into mental force which alone is reality is apurva. The syllables chanted in Yajna do not themselves become matras or mental forces. It is thought or the feeling that really constitutes the mental force - mantra. The purer the man and his motive, the stronger is the mental force. It is the intensity of the force of mind that becomes apurva. Influenced and regulated by it the rainfall occurs to people on earth. The production of grains for food depends on the availability of water caused by rain. That being thrive on food, is self evident.
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3- 9 to 13 The Greatness of Yajna
What is it that befit a noble life? What other things is it that does not befit a noble life ? The answer comes :-
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ ३-१३॥
3-13. The good who eat the remains of Yajna are freed from all sins; but the sinful ones who cook food only for themselves, they verily eat sin.
Karma is itself is neither good nor evil. The motif behind it makes it good or evil. A deadly war waged with the object of exterminating the wicked is virtuous act. A pious prayer to the almighty for a selfish end may not be a sin; but it is not so meritorious as prayer offered for common weal. An action becomes sacred to the extent the ego gets obliterated. All thought, word and deed require to be directed to the glory of the Lord and the good of the world.
Partaking of the food is an obligatory work. Cooking the daily food has therefore to go on as a matter of course. But one ought to think of and provide for the hungry and needy as much as oneself. He who exclusive and self centered in the procurement of food and in the partaking of it, is a sinful man. What he eats is nothing but sin. The bondage of sin that he creates for himself is boundless.
It is God Himself who has become the entire Creation. All beings are therefore to be revered as the various manifestations of Narayana. The tiger-Narayana however has to be respected from a safe distance. ---Sri Ramakrishna
An ideal family man is he who engages himself daily in the five great Yajna. All five of them form his nitya karma - obligatory work.
5. Bhuta Yajna or relevant relationship with all the living beings completes the list. Since all creatures have come from God, the cosmic life, they have to be treated with due regard. The domestic animals and birds require to be tended on a par with the human. The cow-mother - Gomata is literally worshipped in this great land. Bhuta Yajna does not, however, preclude stern step being taken against terrific and venomous creature that prove a menace to human life.
4. Nara Yajna: The devoted service rendered to mankind. Individuals are the limbs of the community. At all levels and in all fields the interest of the limb should be subordinated to that of main body. Any position reverse to this definitely harmful. That man who places the public interest above the personal and acts accordingly is doing Nara Yajna. This age is in need of emphasis on this Yajna.
3. Pitru Yajna : It has two aspect. The living parents have to be revered and devotedly served every day. He who please not his parents cannot please anybody here or hereafter. This is the first part of Yajna. Thinking daily holy and auspicious thoughts for the welfare of the departed ancestors is its second part.
2. Rishi Yajna : The adoration of the enlightened. The great ones who have had God realization have not allowed their rare experiences to go into oblivion. Out of compassion for the ignorant humanity they have passed them on posterity in the form of scriptures and sacred book. A devoted study, assimilation and practice of the principals contained in them constitute this Yajna. Expounding the holy scriptures with a devotional attitude to the ardent enquirers and devotees is also an aspect of this Yajna.
1. Dev Yajna: the worship of God. The day invariably begins with it. It may be augmented with rituals according to tradition and individual test.
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What becomes of him who makes no sacrifice but appropriates everything to himself? Here is the answer:-
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः ।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ॥ ३-१२॥
3-12. "Cherished by Yajna, the Devas shall bestow on you the enjoyments you desire." A thief verily is he who enjoys what is given by them without returning the anything.
This world abounds in facilities and amenities that have come about as a result of the sacrifices of several people. The new born baby is nursed and brought up. That is "sacrifice" of the parents. The youth receives education. It comes of sacrifice made by the builder of educational institutions. The food that human consumes, the house that he lives in, the clothing that he wears, the means of transport that is available to him- all these are the outcome of sacrifices made by other people. While availing himself to all these advantages, man ought to ask himself as to how his own life is going to be useful to others. As are one's sacrifices so are the blessings that emanate from them. Whatever man does must be more beneficial to others than to himself. His doing become Yajna in proportion to their public utility. When a balance is struck between receipts and gifts, a righteous man is he who gives more than he receives. Indebted is that man who appropriates more than he gifts. A thief is he who grabs everything and sacrifices nothing. This seemingly prosperous man end his career as non-entity. The enlightened do not place themselves in the pitiable position.
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What is the practical shape that can be given to the spirit of Yajna? The answer comes:-
देवान्भावयतानेन ते देवा भावयन्तु वः ।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥ ३-११॥
3-11. Cherish the Devas with this; and may those Devas cherish you; thus cherishing one another, you shall reap the supreme God.
Etymologically the word Deva means the one that is shining. In the human frame the senses are called Devas. They are shining in their own way and they bring light to the dweller in the body. If food is not supplied to body, the senses become weak and unable to function. If the senses be abused then also they get worn out. But when they are properly cherished they become useful to bring knowledge and efficiency to man. To the extent man gets enlightened he looks after senses with added wisdom and attention. Mutual fostering takes place this way causing good to both. Life become enriched thereby.
Highly evolved souls are called Devas wherever they happen to be. Cosmic force are also Devas because of their efficient functioning. The characteristic of the good and the enlightened is that they are always engaged in the welfare of all. It is Yajna to aid them in their noble and auspicious endeavors. The good and the noble in the world spontaneously come forward to serve the doers of good and to promote their noble causes. Those who sacrifice themselves completely to God get their reward accordingly. As the fuel that gives itself away to fire in its turn, the devotees who surrender their everything to the Lord, become all Divinity. By sacrificing his all to God, man attains Godhood. This is the supreme good that Yajna brings.
Whatever you offer to the Lord is returned to you, magnified manifold. Take care, therefore, that you do not offer anything bad to him. ---Sri Ramkrishna
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Has Yajna any place in cosmic plan? The answer comes:-
सहयज्ञाः प्रजाः सृष्ट्वा पुरोवाच प्रजापतिः ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ ३-१०॥
3-10. Having created mankind in the beginning together with Yajna, the Prajapati said : "By this shall you propagate; this shall be the milch cow of your desire."
The creative force of nature is an aspect of Ishwara. Manifesting Himself in this aspect He governs and guide human destiny. Then He is known as Prajapati.
Life on the earth is wrought with misery, however much man may pose to be free from it. Still there is an unfailing way to convert earthly life into a "mansion of mirth". When all activities in life are changed into Yajna, the spectacle also undergoes a corresponding change. Man is born to give and not to grab. The grabbing man pays the penalty in the form of misery; the giver reaps the reward in the form of undiluted joy. The means to somehow increases in the man who has a mind to give. The resources, the bodily effort and mental disposition- all these become multiplied in the man of Yajna. His life flowers in being useful to others and fruit in enlightenment.
Kamdhuk is also called Kamdhenu. It is a mythological milch cow, having woman's head, a cow's body and bird's wings. The usefulness of human, the beast and bird are all combined in it. The owner of this divine cow is believed to have all his wants immediately supplied. Allegorically this milch cow is nothing other than Yajna. The doer of Yajna is never in wants; he is always in affluence. Whatever he wants to offer to others come to him easily. His bounteous mind is the real Kamdhenu. Because of this frame of mind he is ever in prosperity. Preyas and Shreyas do both pay homage to him. This is the plan and purpose of the Cosmos.
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यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ ३-९॥
3-9. The world is bound by actions other than those performed for the sake of Yajna. Do therefore, O son of Kunti, earnestly perform action for Yajna alone, free from attachment.
Meritorious act untainted by selfishness, disinterested service, work of any kind performed for general welfare, adoration of the almighty, ethical and spiritual endeavors - all these salutary activities are contained in Yajna.
Dedicating oneself exclusively to spiritual life amounts to the performance of Yajna. Waging a righteous warfare to wipe out wickedness from the world is an act of Yajna. Increasing wealth of country not for the self-aggrandizement but for the people's welfare is definitely Yajna. Humble and obscure laborers such as hewers of wood, drawers of water, tillers of soil and carrier of load are also performing Yajna when they assume the attitude that with sweat of their brow they are serving the Lord and His creation. It is the attitude that transforms the soul-entangling karma into the soul-emancipating Yajna. Divinity reveals itself best where Yajna takes place. "That Yajna is Vishnu" is an upnishad statement. Performance of Yajna leads man to Sreyas.
Self-dedication is the highest law of life. It prevails at the ethical and spiritual planes. It is given to the enlightened man alone to practice self-dedication. The act of offering the best and the most useful in one for the welfare of the others is self-dedication. Both the giver and receiver stand to gain through this sacred act. It is like draining the water away from a copious well into a fertile field. This Bounteous act goes by the name of Yajna. As fresh water springs out from an emptied well, the man who performs Yajna becomes more and yet more enlightened and prosperous. By imparting one's knowledge and wisdom with the other one's fund of knowledge and wisdom increases. By Supplying manure to the soil its capacity to yield is made more potential. By giving the laborer his due wage the urge in him to turn out more work is made keen. By sharing one's wealth with all those who have been responsible for its growth, security and further expansion are ensured. The personal weal is ever unfailingly contained in the public weal. Giving effect to this inviolable law of nature is the practice of Yajna.
In the life at mental plane, cruel competition gets minimized. Intelligent co-operation gains ground here. This process is also known as social life. Man is a social being though corporate life is not his exclusive prerogative. Corporate life is more conducive to growth and progress than the competitive one. The civilization of man is mainly based on his gregarious instinct. Collective peace and security are the base for prosperity and progress in arts and sciences. Man enjoy these advantages much more than the lower order of creation.
Competition, co-operation and self-dedication are the three ways in which beings make life a fulfillment. The lowest order of creation exists by sheer competition. In this stage, struggles for existence is an endless warfare. The physically strong and the fittest thrive and prosper while the weak and feeble are either left in the background or exterminated. This law of survival of the fittest inexorably prevails in life at physical level. Plants, birds and beast bear testimony to it.
He lives in vain who does not utilise the human birth which is very rare to obtain, for attainment of Divinity.
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3- 3 to 8 Jnana Yoga and Karma Yoga are complementary
What, therefore, the aspirant ought to do, is enjoined as follows:-
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः ।
शरीरयात्रापि च ते न प्रसिद्ध्येदकर्मणः ॥ ३-८॥
3-8. Engage yourself in obligatory work; for action is superior to inaction, and if inactive, even mere maintenance of your body would not be possible.
Bathing, eating, sleeping - activities such as these are classified as Nitya Karma or obligatory work. These are indispensable for robust living. No new merit is acquired by performing an obligatory work; but if any one fails to perform it, then one incurs demerit. Eating for example is an obligatory work. By regularly nourishing oneself, one does not emerge as a better person, but if one neglects one's nourishment one becomes weak and emaciated, which is demerit.
Bodily existence is required to achieve the several ideals in life. Keeping the body fit is therefore accepted as an aid in making the pilgrimage of life. If the body is not perfect, life gets frustrated. Action is the means to maintain it well. Those who desire an abundant life ought to be fully engaged in activities.
One ought not to be satisfied with discharging the obligatory duties alone. For, they can only maintain the man in the excellencies he has so far acquired. But there are yet other excellencies to acquire. New endeavors are sure means to it. Crawling is a necessary step in a baby's life. But in remaining satisfied with it, the baby cannot evolve. He has further to stand, walk and run. Even so man progress through new enterprises. There are those who hold that doing any new karma amounts to the creation of an additional bondage. The seeming progress on one side is nothing but bondage to Karma on other, is the view of these people. They advocate the avoidance of the chimera of action and its dreadful consequence in the shape of slavery in action. But this negative position is untenable. Man can make endless ethical spiritual progress in life and at the same time remain untethered to Karma. The Lord now provides the means to it as follows:-
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What then should the aspirant do? The answer comes:-
यस्त्विन्द्रियाणि मनसा नियम्यारभतेऽर्जुन ।
कर्मेन्द्रियैः कर्मयोगमसक्तः स विशिष्यते ॥ ३-७॥
3-7. But he excels, O Arjuna, who, restraining the senses by mind, unattached, directs his organs of action to the path of work.
A Hungry dog chained to a post scrambles and paws for a plate of food kept for him at a distance. Such is the case of the mind of the untrained man given to sense life. Viewed ethically and spiritually,he is hypocrite who allows his mind to wander on sense-objects while apparently curbing the senses. On the other hand an aspirant ought to change his attitude and seek to engage his mind on things divine. The mind disciplined his way chooses to engage the ever active and indulgent senses on things noble and elevating instead of on those, base and vulgar.
Discipline is imperative in all detailed activities of the mind and the senses. The act of cooking and eating may be cited as samples. As aspirant prepare wholesome food for offering to his chosen Deity. While doing so, there is no thought whatsoever of his testing the dish. It is done in a worship mood. The food is then dedicated to the Deity. It is subsequently Partaken of by the devotee as a grace from the Lord and not as an object of sense-enjoyment. Its delicacy is relished as the glory of the Lord. Herein lies the difference between the indulgent and the disciplined. The former wastes away the mind and senses while letter weans and converse them. In the wise all the senses require to be fully engaged in the service of the Lord. Self-control culminates self-fulfillment.
A Deadly cobra was a terror to the wayfarers in the woodland. The knowers of this fact scrupulously avoided that locality for this reason. Once when a holy man was inadvertently passing that way the venomous creature made its appearance intent on its nefarious act. But benignly loving look of the saint brought a change in the snake. Instead of biting him it looked meekly on the pious man. He kindly advised the serpent not to hurt anybody. And this enemy of man kind wholeheartedly took the advice. After a long interval holy man came again that way, thought of the converted cobra and searched for it. To his dismay the creature was found mangled and half dead, wriggling in a hole. When the matter was anxiously inquired into, the snake submitted that it was all the result of faithfully following the advice of saint. Because it stopped biting, people took to pelting it with pebble and hurting it violently. The deadly creature was forced to hide itself lest it should be done to death. The saint smilingly rebuked it:" I exhorted you not to hurt, I did not prohibit you from hissing." The snake learned a lesson for life and thenceforth got on safely. The unbridled senses are like the poisonous snake playing havoc among the people. The curbed senses are like the inactive snake almost beaten to death. The sublimated senses cause harm to none while elevating their owner to sublimity. ---Sri Ramkrishna
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If one attempts to abandon karma while being bound in Prakruti the consequence will be disastrous. How? The answer comes:-
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् ।
इन्द्रियार्थान्विमूढात्मा मिथ्याचारः स उच्यते ॥ ३-६॥
3-6. That deluded છેતરવું man is called a hypocrite દંભી who sits controlling the organ of action, but dwelling in his mind on the objects of senses.
The functioning of mind persists as long as the Jivatman is bound by Prakruti. And the way of the mind is to be ever assuming modification. Thought waves continue to rise in it while the external sense organ are held under restraint. This conflict is harmful. It is like applying brake to the wheels of the locomotive while the throttle-valve is fully open. To shut out the steam first and then to apply the break is the proper course. Any contrary action is disastrous to the locomotive. When man adopts this kind of wrong restraint on himself in a violent way in order to control the senses, he ruins the personality. Whatever mars man is evil. While yet in ignorance man's pretension to the renunciation of action is sheer hypocrisy which he should not resort to.
Two friends went out one night intent to any entertainment that they come by. As they walked on they met with pious gathering listening devoutly to the holy Bhagvatam being explained. One of the two suggested that they sat there and derived benefit from that sacred discourse. But other preferred some earthly enjoyment and walked away to a house of ill-fame. After a while the first man thought he made a mistake in choosing that holy assembly. All the time he was cogitating over the pleasure his companion was enjoying. The second man on the other hand , was repenting of the base choice he had made and he was imagining of the divine bliss his friends was sharing with devotees. The first man sitting was sitting in a house of God and sinning while the second was craving for the divine though physically placed in a bad environment. Sin and virtue accrue ever from the frame of mind and never from restrictions imposed on senses. -- -Sri Ramkrihsna
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An unripe fruit plucked from a tree can be utilized for cooking purposes. Similarly abandoning karma, temporary rest can be had by the karma bound man. Where is the harm in man's giving up work and living in peace for some times at least? But the fact is this:-
न हि कश्चित्क्षणमपि जातु तिष्ठत्यकर्मकृत् ।
कार्यते ह्यवशः कर्म सर्वः प्रकृतिजैर्गुणैः ॥ ३-५॥
3-5 None can ever remain really actionless even for a moment; for every one is helplessly driven to action by Gunas, born of Prakruti.
Prakriti or Nature is constituted of three Gunas- Sattva, Rajas and Tamas. It is ever in the state of flux. In other words karma is inherent in Prakriti. Beings involved in Prakriti are therefore helplessly bound by karma. Vain is their wish and attempt to rid themselves of action, eating, sleeping, breathing, beating of heart- all these are nothing but karma. From atom up to universe all are engaged in activities of innumerable types. It is impossible for being to renounce karma while being entangled in Prakriti.
Those who are enlisted as indoor patients in a hospital cannot get out it until they are cured. After the cure is effected they have no need to be in the hospital. Similarly beings that suffer from ailment of ignorance are hospitalised in Prakruti. They are being effectively treated with karma for enlightenment. With the dawn of Brahma-Jnanam they quit Prakruti, and get to actionless. -Sri Ramkrishna
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How are these two ancient paths complementary to each other? The answer comes:-
न कर्मणामनारम्भान्नैष्कर्म्यं पुरुषोऽश्नुते ।
न च संन्यसनादेव सिद्धिं समधिगच्छति ॥ ३-४॥
3-4. Man gains no actionlessness by abstaining from activity, nor does he rise to perfection by mere renunciation.
The little ones seeking education take to schooling. But it is no intention of theirs to stick life-long to educational institutions. they are to pass out after successfully completing the courses of study. It avails them nothing to come out of the school abandoning the studies. The training that the Jivatma (soul) gets in the school of nature is similar to this.
The state of perfection is that in which all activities are transcended. A fully ripe fruit may be said to have reached the state of perfection. Its taking from the flower, its development, growth and maturity are different stages of its activity, leading to actionlessness in perfect fruition. The fully ripe fruit sever its connection with the tree. But if it is plucked out before ripening its fulfillment remains incomplete.
Man's spiritual life or his progress towards Sreyas is akin to this. As the tender fruit grows receiving substance from the tree, so man marches towards perfection in and through the discharge of duty fallen to his lot. He drives no benefit by violently snatching himself away from duty. Desireless action is the sure means to reach actionlessness.
The goal in life of man is to merge in Godhood. Make a reminder knot of this fact in a corner of your scarf and then plunge in the discharge of your duties. --- Sri Ramkrishna
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श्रीभगवानुवाच ।
लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ ।
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ॥ ३-३॥
The Blessed Lord said :
3-3. The two path was given by me, O sinless one, to the world in the beginning - the path of knowledge to the discerning, the path of work to the active.
Cognizing the self through the process of discrimination and detachment from non self is known as the path of knowledge. Clarity of understanding comes as one continues to discharge one's duty with dispassion. Intellect clarified thus gets to know the self clearly. The path of knowledge and action are both thus conducive to cognition of the self. They both verily great paths. Aspirants inclined to discrimination and those to duty are found in the world at all times. These paths therefore eternally exist along with man's aspiration for self perfection.
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By mere affection this supreme state cannot be reached. One has to make oneself competent for it by diligent preparation. Karma Yoga is the means for it . How shall one do action? The answer comes:- 3-19 to 26
3- 19 to 26 What the spiritual Aspirant ought to do
Has the enlightened man anything to guard himself against? The answer comes:-
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्तः समाचरन् ॥ ३-२६॥
3-26. Let not the wise man unsettle the mind of ignorant people attached to karma. By doing persistently and precisely let the wise induce the others in all activities.
Doing duty for duty's shake devoid of desire, is an exalted state given to the enlightened only. This philosophy of action is too high for the common man to understand. He either works for result or wants to avoid exertion on one plea or another. To work for results is far superior to being given to laziness born of inertia. The indolent man must be roused to ambitions and exertions leading to pleasures and prosperity. Teaching disinterested services to him will unsettle his understanding. Then there is the man who suffers from philosophical indigestion. He is given to an escape-mentality from actions on the ground that they are all wrought with pain and evil. His creed is to pose quietism which is pitfall in vedanta. Care should be taken that no confusion is created in the mind of indolent and the ignorant. Himself active, the enlightened man should induce all to intense activity.
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Does not drudging in karma indicate that all beings are prosaically harnessed to action? No it is not so. Distinctions reveals themselves as follows:-
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥ ३-२५॥
3-25. As unenlightened act from attachment to action, O Bharata, so should the enlightened act without attachment, desirous of the guidance of the multitude.
Difference between man and man is in the sort of desire harboured at heart. The enlightened one is desireless. Desire for the fruits of actions goads the multitude to activity. The enlightened man has no personal motive. Out of compassion for the ignorant he ceaselessly works. Following his example the others do their work.
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Is there any harm if perchance the Lord ever deviated from dharma? Here is the answer:-
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
सङ्करस्य च कर्ता स्यामुपहन्यामिमाः प्रजाः ॥ ३-२४॥
3-24. These world would perish if I did not do action; I should be the cause of confusion of species and I should destroy these beings.
The potentiality of a seed is known only when it sprouts and grows. The worth of a man is known only through his actions.
To be devoid of function is equivalent to be dead. The difference between the two is very little. The body of the dead disappears while that of the functionless drags on the wretched existence, proving itself a burden to society.
Fostering the body is common to high and low. The difference, therefore , between merely from bodily existence. For, if life got confirmed to the physical level only, there would be no difference between refined and the crude, between the enlightened and the ignorant, between the virtues and the vicious. This leveling down would mean confusion of species.
Through the meticulous performance of one's dharma one's attainments get exemplified. The level of one's evolution becomes self evident through the discharge of one's duty. Where karma is kept in abeyance, the distinction gets lost. If Ishwara, the cosmic intelligence does not induce His being in their respective functions confusion of species is bound to take place, leading to cosmic calamity.
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And why did he do so? He gives the answer:-
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः ।
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ३-२३॥
3-23. If ever I did not engage in work relentless, O Parth, men would in every respect follow my path.
Staunch adherence to good and devotion to duty are the characteristic of the great. But the ordinary people in society do not usually feel inclined to emulate the merits in the eminent. If there be any lapses in them such as idleness, procrastination and indifference to duty, these are readily caught by the ordinary. They even cite these shortcomings in the great as precedents. Sri Krishna is therefore exemplary in His conduct. In all of His doings He is a model to mankind.
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How then about responsibility of the Lord Himself? The answer Follows:-
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ ३-२२॥
3-22. There is nought in the three worlds, O Parth, that has not been done by Me, nor anything unattained that might be attained; still I engaged in action.
Ishwara or the Saguna Brahman is immanent in the universe. Because of his proximity there are orderliness and precision in all happenings in the cosmos. These happenings, however, are all impersonal. Incessant activities are evident even in His Incarnation as Rama, Krishna and others. Sri Krishna had nothing to gain or lose in the Mahabharata warfare. Still the part He played in it was far more those of all other characters put together.
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The world goes its way waiting for guidance from nobody. A pertinent question therefore be put whether concern for the world is not a self-created problem. This doubt is hereby met:-
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जनः ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ ३-२१॥
3-21. whatever a great man does is followed by others; people go by the example he sets up.
Being eminent with virtues is a rare gift which comes from God. In one so imbued Godly qualities are in evidence. Such man is viewed a model to society. The world feels inclined to walk in his way. His responsibility is therefor very great. Man is to society what a limb is to the body. As the action of a limb affects the body, the action of a man affects society. In public interest a person of eminence has therefore to put forth his best. Slighting or allowing godly gifts go to waste, amounts to slighting God Himself.
A person took his ailing son to a physician for medical consultation. The man asked him to bring the boy again on the following day. After posing to examine the patient for a while the healer advised the father against giving sweets to the sickly boy. "this could have been mentioned at the very first visit instead of making me walk twice carrying the baby." complained the parent. The doctor explained, "But then, may man, there was kept here yesterday a plate of candy. My advice might have been mistaken by your son for selfishness" The responsibilities of those who guide the society is very great. --- Sri Ramkrishna
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Have there ever been people who, in the midst of taxing earthly activities, were absorbed in the self? The answer comes:-
कर्मणैव हि संसिद्धिमास्थिता जनकादयः ।
लोकसङ्ग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ ३-२०॥
3-20. Janaka and others indeed achieved perfection by action; having an eye to the guidance of men also your should perform action.
Raja-rishis such as Janaka and Asvapati were engaged in active and efficient administration of their kingdom. Incidentally they took part in several other activities conducive to people's welfare. But their aim in life was more than that. They deliberately applied themselves to Self-knowledge and got it.
There is an additional advantage in the spiritually enlightened taking altruistic work. The ignorant can not guide society any more than the blind lead the blind. But the enlightened are the best servants of the society. The nature of karma is also very well known to them. Efficient work on right lines can turned out by them. Following in their wake, ordinary man set themselves to their duties in all earnestness. Taking this important factor into account, the elite should ever engaged themselves in the discharge of their dharma to the best of their ability.
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तस्मादसक्तः सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ॥ ३-१९॥
3-19. Therefore Constantly perform your obligatory duty without attachment; for, by doing duty without attachment man verily obtains the supreme.
Because of the incessant beating of the heart, bodily existence goes on effectively. But man gives no thought whatsoever to the beating of the heart. Several other essential activities have to be carried on in similar ways, free from attachment. Absence of attachment leads to the pacification of the mind. Work and rest go on side by side. Mind made calm by this way becomes capable of grasping the Self. Calmness of mind is not for him who neglects duty. Calmness is prerequisite for self-knowledge.
How are we to reconcile the worldly entanglements and engagements with spiritual detachment? See how the carpenter's housewife busies herself with the all sundries. With one hand she pushes the paddy to be pounded in the mortar; with the other hand she embraces and suckles her baby. At the same time she bargains with the customer for flattened rice. In the midst of all these activities her mind is on the hand pushing the paddy lest the pestle should hurt it. Likewise do your worldly activities; but in the midst of them keep the mind fixed on the Lord. Deviate not on any account from Godly path. ---Sri Ramkrishna
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Arjuna's Doubt 3-1 & 3-2
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे ।
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् ॥ ३-२॥
3-2. With these perplexing words, you are, as it were, confusing my comprehension, tell me with certainty the path by pursuing which I may get at Supreme.
Dilemma: The Lord made it plain to Arjuna that he was not to abandon his duty for any reason whatsoever. After goading him to action He next put it to him to convert the bondage-creating karma into bondage-breaking karma-yoga . The lords contention was that the karma-yogi alone could accomplish everything. He than pointed out the supremacy of Jnanam- enlightenment. That spiritual illumination alone the acme of life was attained, was the conclusion of the Lord. He even extolled it as supreme.
This two fold emphasis created a doubt in the mind of Arjuna. Which may set forth as follows:- "Lord you are the dispeller of the ignorance of beings; you are also remover of their misery. Why do you place me alone in a dilemma? I am sure it is no intention of yours to lead me astray. I have supplicated to you for Sreyas . Do therefore, guide me aright."
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अर्जुन उवाच ।
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन ।
तत्किं कर्मणि घोरे मां नियोजयसि केशव ॥ ३-१॥
Arjuna said :
3-1. If it is held by you, O Jnardana, that knowledge is superior to action, why when do you, O Kesava, enjoin on me this terrible action?
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What is the cause of attachment which is so deep-rooted in the common man? It is analysis as follows:-
3- 27 to 32 How to Root out the Ego
What becomes of the callous and the impious? Their position is explained:-
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतसः ॥ ३-३२॥
3-32. But those who carp at My teaching and act not thereon, delude in all knowledge and devoid of discrimination, know them to be ruined.
Fire hurt the one who mishandles it and it cooks food for another who utilizes it properly. Losers are they who do not know of this law of nature. Moral and spiritual laws are not different from the laws of nature. Those who avail themselves of these laws progress and prosper, while those others who defy and break them come to grief and debasement.
Cat's claws and teeth are benevolent to the kitten and malevolent to the rat. Similarly maya, the power of the Lord, is beneficial to his devotees and harmful to the malefactors. ---Sri Ramkrishna
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There are aspirant who do not understand that the real doer and owner of every thing is Ishwara; how about them? The statement comes:-
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवाः ।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ॥ ३-३१॥
3-31. Those who ever abide in this teaching of Mine, full of Sraddha and free from caviling, they too are released from action.
A wayfarer is unable to find out by himself the intricate path to his destination. But he places faith on those who go that way and follows their instruction. By this means he is sure to achieve the end. A pilgrim in the path of spirituality is of mediocre understanding in that field. It is no disadvantage if he with Sraddha entrusts himself to the adept in Yoga. Even he gets freed from the shackles of karma.
Sraddha is a state of mind conducive to all round advancement. Ardently applying oneself to an undertaking, to be meek and accommodative with the others, placing faith in fellow beings- these are all characteristic of Sraddha. To be submissive to the preceptor is the mark of having Sraddha in him. Earnestly digesting the understandable portion in the Bhagwat Gita and hoping that the abstruse portion will soon become lucid- this is placing sraddha in this great book.
It is caviling if one becomes intolerant of others obtaining what is not obtain by oneself. Merits in one, if any, get melted away if one is given to caviling. Conversely, advancement is ensured for one who delights in prosperity of others.
Haughty people there are who deride the ignorance, credulity and superstition in others. They are proud of their own attainments. Such people hardly make any progress in spirituality. On the other hand, the humble and the meek who are ever dependent on Lord, get over their defects, if any, very soon. The gracious Lord sees to it that His erring devotees come round soon. ---Sri Ramkrishna
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But the way of the spiritual aspirant should be as follows:-
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३-३०॥
3-30. Surrendering all action to Me, with your thoughts resting on Self, freed from hope and selfishness and cured of mental fever, engaged in battle.
The more one attunes one's mind to truth, the more one gains in equilibrium. The truth is, the Lord is the invisible propeller of all actions in the universe. He is the true owner of everything sentient and insentient. Man's prerogative is to know this truth and adjust his life activities accordingly. His mental fever gets pacified in that way. Further efficiency in the execution of duty increases in him.
Ishwara, The Lord of the universe smiles on two derisory occasions. When the son is sinking on his death bad, the doctor assures the desponding mother, "Don't be afraid; I'm here to save your son." This is the first occasion on which God is moved to smile. Two brothers survey and share a land saying. "That portion is yours and this mine." This is the second occasion on which the Lord smiles. --- Sri Ramkrishna
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What is attitude of the enlightened towards the ignorant? It is explained:-
प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु ।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ ३-२९॥
3-29. Those deluded by the Gunas of Prakriti get attached to the functions of Gunas. The man of perfect knowledge should not unsettle the mediocre whose knowledge is imperfect.
No differentiation can be made between the skin and the pulp in a tender fruit. It is only after it matures and ripes that this difference comes about. Even so the mediocre make no distinction between the action-fabricated Prakriti and the actionless Atman. They are therefore entangle in karma. Attempt at discrimination between Atman and Prakriti will only lead to confusion of understanding. There is no harm in their performing their duties with attachment. They should encourage to be more and more active. Work with attachment has its place in the evolution of man.
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Then How about the enlightened man? The elucidation comes:-
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ ३-२८॥
3-28. But O mighty-armed, the one intuitive into the nature of Guna and karma knows that Gunas as senses merely abide with Gunas as objects, and does not become entangled.
There is kinship between the senses and their respective objects. They are both constituted of same elements and the same Gunas. The element fire for example has its own combination of Gunas. Emitting light is characteristic of fire. The combination of Gunas in fire takes one form as the sense of sight and another form as the object of sight. Because the sameness of nature in both of them, sense experience becomes possible. And this is the fact in regard to all five senses. Atman which is consciousness, remains unaffected by the sensations, even as Akasa is substratum to the dashing clouds. The sage who realizes this truth is free from entanglement.
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प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः ।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ ३-२७॥
3-27. The Gunas of prakruti perform all karma. With the understanding clouded by egoism, man thinks, "I am the doer."
Karma is inherent in Nature which is constituted of the three Gunas- Satva , Rajas and Tamas. But there is no karma whatsoever in Atman. The ignorant man is incapable of distinguishing between the action-ridden Nature and actionless self.
It is egoism to identify the self with the non-self. Two trains stand side by side in a railway station. A passenger in one train fixes his gaze on the other. When the other train moves the man fancies that his own vehicle moves. Likewise the mobility of Prakriti is imposed on the immobile Atman. Egoism is brought about by mistaking Prakriti for Atman. Bondage persists as long as egoism lasts. The egoistic man thinks of himself as the doer while actually he is not. Egoism and agency are outcome of ignorance.
When an onion is peeled continually all skin goes away and no substance is left. Similarly on analysis the ego it is found to be no entity. --- Sri Ramkrishna
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3- 33 to 35 Spiritual practices Conforming to Dispositions
Attachment and aversion cause harm in other respect also. The evil ensuing from them is enunciated:-
श्रेयान्स्वधर्मो विगुणः परधर्मात्स्वनुष्ठितात् ।
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ॥ ३-३५॥
3-35. One's own dharma, though imperfect, is better than the dharma of another well discharged. Better death in one's own dharma; the dharma of another is full of fear.
Man's nature is to have recourse to what gives pleasure and to recoil from what gives pain. Arjuna's temporary set back illustrate this position. From boyhood onwards he had been trained for the dharma of ruler and a warrior. He delighted in being trained that way, because it was his own duty, svadharma. The impending righteous war demanded his fighting against the revered grandsire, which he did not like; he even hated it. At this juncture he preferred to be recluse, subsisting on alms. Nothing good accrues to one by changing one's Svadharma, prompted by fear or hatred. Abandoning one's duty and embracing that of another, enticed by ease and pleasure are equally harmful. Vacillation of the mind is born of weakness; it depraves man more and more. Steadfastness to duty on the other hand, strengthens man and aids the building of character. Constancy is life and vacillation death. Through firm devotion to duty man gains in excellence. Arjuna was about to loose manliness through a dharma. Even if he had lived a hermit's life as best he could, his conscience would have been clouded; and that was worse than death. He would have proved himself a coward if he had changed his dharma. Man should always evolve in the make up best suited to him.
A professional farmer does not lose courage and continues to cultivate even if there be a terrible drought for twelve long years. But a weaver who takes to tilling for a change of occupation gets disheartened if rain fails for one season. A true devotee does not deviate from the path of devotion for any reason whatsoever. In life and death he relies on the Lord. --- Sri Ramkrishna
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Each man is an embodiment of his own nature. If following one's nature is the proper way for salvation, then self control and discipline become purposeless. The scriptural injunctions,"Do this; refrain from that" etc., are unnecessary. Objections of this kind may pertinently arise. clarification of this issue now ensues:-
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३-३४॥
3-34. Attachment and aversion of the senses for their respective objects are natural; let none come under their domination; they are verily his enemies.
Life in the body and in the senses is not an end in itself; it is only a passing phase. Senses have been serviceable for the evolution of the subhuman into the human. Now the goal for the human is to evolve into divine. Senses are stumbling-blocks to it. They are therefore labelled the enemies of the spiritual aspirant. They require to be transcended. It is form attachment and aversion that they get their power to function. When these dualities are done away with, the senses cease to be enemies. Likes and dislikes are created by the egoistic attitude. When these hurtful attitude is changed into the helpful devotional attitude, likes and dislikes melt away; the senses in their turn get tamed down.
The function of his scripture is to exhort man to change his attitude from the base to the noble. When the life for the individual is converted into the life for the Lord, the senses cease to be enemies.
When desire and hatred, the enemies of man be destroyed? These propensities of the mind prove themselves enemies when directed to worldly affairs. They become allies when directed Godward. Desires for worldly things must be converted into desire for God. Let man be annoyed with God and angry with Him for not revealing Himself. Desire and anger cannot be totally destroyed, but they can be transmuted; then they become harmless. ---- Sri Ramkrishna
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Laws of life pertaining to all, inclusive of the enlightened and the ignorant, are as follow:-
सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ॥ ३-३३॥
3-33. Even a wise man behaves in conformity with his own nature; beings follow nature; what shall restraint avail?
Some plants grow tall and slender while others shrubby and stout, some fruits taste sweet while others bitter. The varying natures in the vegetation cannot be changed, but they can be augmented and enriched. Variation in nature is much more pronounced in the human than in the other species. Dispositions are divergent even among the enlightened. One is an introvert and another an extrovert. A saint is given to devotion and a sage to discrimination. The yogi disciplines the mind while the man of action lovingly serve the mankind. Attaining perfection is their thread of unity in the midst of mental variations. No violence should be done to the vagaries even in the saints. Each must be allowed and encouraged to evolve in line with his temperament.
The earthy among men are bound fast to things mundane. Obstructing their worldly ways avails nothing. Inducing them to evolve in tune with their nature aids their growth. Slow sublimation of their nature is greatest service that can be rendered to them.
An individual complained to Sri Ramkrishna that he found it impossible to turn his mind Godward. It was asked of him as to what was the thing or being that he loved most. The man pondered for a while and said that he was inordinately attached to a goat that he reared. A suggestion was then made to him to think of that goat as imbued with divinity and meditate on it. The man did so and had his mind slowly turned Godward. ---- Sri Ramkrishna
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3- 36 to 43 The origin of Sin
How to do away with desire, subtle as well as gross, is the question. The sovereign solution is presented :-
एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ ३-४३॥
3-43. Thus knowing Him as superior to the intellect, restraining the self by the self, slay, O mighty armed, the enemy in the form of desire, difficult to overcome.
When desire is centered on body, the senses, mind and intellect the Jiva consciousness or individualized little self is fostered. This little self is ever wrought with misery. Foolishly do people think it is imbued with happiness. Every happiness associated with the body, the senses, mind and intellect is bound, sooner or later, to reappear as misery. There is no escape from it. Atman Bodham or spiritual consciousness is to be awakened. Following in its wake, the body, the senses, mind and intellect have all to serve Atman. The base desire automatically vanishes; the little self dwindles away; the real self emerges; bliss infinitude becomes patent never again to be clouded. Life shines in the glory of Atman.
No sooner is a thief detected than he takes to his heels. When you know the nature of maya it flees from you. ---Sri Ramkrishna
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The strategic positions to be taken up for uprooting desire are now delineated:-
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ ३-४२॥
3-42. The senses are said to be superior to the body; the mind is superior to the senses; the intellect is superior to the mind; and what is superior to the intellect is Atman.
A thing subtle is always superior to another, gross. The senses, five in number, excel the gross body. Mind dominates over the senses and so it is superior to them. Intellect comes above the mind in that it decides while the latter merely feels. Atman supplies light to the intellect itself and therefore it is above all these instruments utilized by it.
The skin and other covering of a fruit are varying grades. The interior sheaths progressively assume more and more of the characteristics of the pulp which is the main factor in it. Similarly, in the make up of man the subtle organs are more akin to Atman, than the gross.
Desire clings more tenaciously to the subtle than to the gross. Attachment to the body easily gives place to the attachment to the senses; from the senses it shifts to the mind; from mind it rises to the intellect. Attachment to all of these categories leads to bondage and bring untold misery to the embodied.
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How to subjugate desire? The way pointed out:-
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ ३-४१॥
3-41.Therefore, O eminent of the Bharatas, mastering first of senses, slay it- the sinful, the destroyer of knowledge and realization.
When the protecting fort is taken by storm, the enemy's position becomes vulnerable. It is easy to subdue him then. Lay hold of senses, mind and intellect using them for divine causes and desire is thereby done away.
A clear grasp of teaching of the scriptures is classified here as knowledge. Intuiting the Reality is realization . Both of these become impossible to a man of worldly desires. The splendour of Atman gets smothered by desire, which is therefore condemned as sinful. The conqueror of desire is indeed a hero. Lord Shiva's burning Cupid to ashes is a mythological exposition of conquest of desire.
What is maya? It is none other than the desire that obstructs the spiritual growth of the aspirant. ---Sri Ramkrishna
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Wherein does desire reside? The answer comes:-
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ३-४०॥
3-40. The senses, the mind and intellect are said to be its seat; by these it deludes man by veiling his wisdom.
The fort that protects the enemy has to be spotted out before laying siege to it . The foe of desire has usurped the fort of the heart of man. He has captivated the senses, mind and intellect. Perforce he makes them serve his base pleasures. The senses are sent out on lustful missions. The mind is made to cogitate on covetous concepts. The intellect is directed on desire that are vulgar. These instruments that are evolved to serve the Supreme are, alas, utilized in profligacy.
The mind directed to sensuous things is like holy man living in the midst of hooligans, or like a wealthy man living in a slum. ---Sri Ramkrishna
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Desire is further analysed:-
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ ३-३९॥
3-39. Knowledge is covered, O son of Kunti, by this insatiable fire of desire, the constant foe of the wise.
Desire grown to the stature of greed is destructive force and an enemy to all human beings. But the ignorant among them who come under its sway hold it as a helpful friend. Whenever a set back and humiliation ensue from it, the destructive force of desire is momentarily detested as treacherous factor in the make up of man. But this feeling vanishes as quickly as it dawns. The unwary ignorant choose to ally with it always. But the case of the knowing man is different. Both while under the influence of desire and while holding it in abeyance the wise man views it as his sworn enemy. He likes no alliance with it. Still, in spite of him, it steals into his heart assuming innumerable forms and trying to allure him. It is therefore the constant foe of the wise.
The indicator in the balance moves away from the middle point when there is more weight on one side. The mind of man moves away from God allured by weight of lust and greed. ---Sri Ramkrishna
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How desire clouds man's understanding is depicted now:-
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३-३८॥
3-38. As fire is enveloped by smoke, as a mirror by dust, as an embryo by the womb, so is this covered by that.
The resplendent Atman is veiled in desire, which is in three grades corresponding to the predominance of three gunas. Desire dominated by Sattva guna is like fire being chalked with smoke. A little blowing will set it ablaze and smoke will disappear. Discrimination likewise drives out thin clouds of Sattvic desire and reveals Atman as It is. Some effort is required to remove the dust on a mirror. Even so Rajasic desire demands strenuous attempt for its removal. Lastly Tamasic desire is compared with an embryo in the womb. Time and regulated living are the factors for the embryo to develop and be delivered as a baby. Time and self preparation are necessary to eliminate the deep-rooted Tamasic desire.
As a patch of cloud hides the blazing sun, maya in the form of desire hides Ishwara. When the clouds disappear the sun becomes visible. When desire disappears Ishwar reveals Himself. ----Sri Ramkrishna
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The Blessed Lord said:-
श्रीभगवानुवाच ।
काम एष क्रोध एष रजोगुणसमुद्भवः ।
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ ३-३७॥
3-37. It is desire, it is wrath begotten by the Rajo-guna: all-consuming, all-sinful, know this as the foe here on earth.
Desire is the most destructive foe of man. When this desire is obstructed it transforms itself into wrath. The Lord therefore treats both as one. It takes its origin in Rajas and aggravate it further. As fire cannot be satiated by feeding it with fuel, desire cannot be appeased by supplying with sense-objects. The more it gluts, the more it craves. It is therefore satan, the arch-enemy of man.
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In chapter 2 stanzas 62 and 63 and in chapter 3 stanzas 34, the root cause of all evils has been unmistakably pointed out. Still Arjuna raises that question again here for further elucidation:-
अर्जुन उवाच ।
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ॥ ३-३६॥
Arjuna said:
3-36. But dragged on by what does a man commit sin, unwillingly though, O Varshney, constrained as it were by force?
Sri Krishna is addressed as Varshneya because of his coming of the Vrishni Race.
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ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
कर्मयोगो नाम तृतीयोऽध्यायः ॥ ३॥
In the Upanishad of the Bhagavad Gita, the knowledge of Brahman, the Supreme, the science of Yoga and the dialogue between Sri Krishna and Arjuna, this is the third discourse designated:
THE YOGA OF ACTION
