Srimad Bhagavad Gita | Chapter 4 ~ Jnana Karma Sannyasa Yogam
Shrimad Bhagavad Gita
श्रीमद् भगवद् गीता
Chapter 4
References
https://www.holy-bhagavad-gita.org/,
https://bhagavadgita.io/, https://gitajourney.com/, https://vedantavision.org/;
https://vivekavani.com/, Srimad Bhagavad Gita-Bhavarthabodhini
Jnana Karma Sannyasa Yoga || ജ്ഞാന കർമ്മ സന്ന്യാസ യോഗം
Shlokam 1
श्रीभगवानुवाच |
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् | विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् |1|
I had professed this eternal yoga to Vivasvaan. He told it
to Manu, and Manu told it to Ikshvaku.
In this shloka, Sri Krishna shows the trustworthiness and reputation
of the spiritual wisdom he is imparting on to Arjuna. Bhagavan notifies Arjuna
that the facts being conveyed unto him is not recently formed for the current opportunity of encouraging him to fight the war. It is the same everlasting learning of Karma Yoga
that was firstly imparted to Vivasvaan, or Surya, Sun God, who told it to Manu,
the original ancestor of human civilization; Manu in turn trained it to
Ikshvaku, the first king of the Solar dynasty.
This is the descending process of knowledge, where someone who is aware of the authentic and perfect knowledge passes it down to another who wishes to embrace such wisdom from his Guru. Sri Krishna states here that this wisdom, which is being revealed to Arjuna, is everlasting and it was taught in earliest ages through the downward procedure, from Guru to disciple.
In this first shloka of the fourth chapter, Sri Krishna introduces
the paramparaa, or the tradition, of the facts of the Gita. This is a
revelation of the ancient text on which the wisdom is banked upon. Sri Krishna begins
with the statement that this wisdom is eternal and not a newly made doctrine. It
always existed for ages and can never be destroyed in the ages that come in
future.
Bhagavan says that He Himself had imparted the same wisdom many
ages ago to Vivasvaan. Vivasvaan means the sun. The name Vivasvaan is derived
from the Sanskrit root “vasa” meaning “one who resides comfortable”, or also, “one
who illumines everyone”. Here, the sun is the who learnt the karma yoga for
the first time in this universe. It is obvious that the sun selflessly provides
light to the world, he also never gets tired doing so, hence the eternal karma
yogi, or the most immaculate practitioner.
The sun then gave the karma yoga wisdom to His son, Manu,
who is the original ancestor, and is the first among the human civilization.
Hence humans are called “manu-shya.”
Manu then imparted the same wisdom to Ikshvaku, who was the
first king in the solar dynasty or the “Surya Vansh.” All these kings were
kshatriyas or warriors. Sri Krishna stresses this matter for Arjuna, a warrior
himself, to better comprehend the teaching.
As we, the readers or listeners are, Arjuna is also inspired
but puzzled as he is confused now with the thought that how Sri Krishna, his
best comrade and charioteer would have educated the sun god who believed to
have lived many ages or yugas before Him!
ശ്രീ ഭഗവാൻ അരുളിച്ചെയ്തു :
അനശ്വരമായ ഈ കർമ്മയോഗത്തെ രാജവംശത്തിന്റെ കാരണഭൂതനായ വിവസ്വാന് ഞാൻ ഈ മന്വന്തരാരംഭത്തിൽ ഉപദേശിച്ചിരുന്നു. വിവസ്വാൻ അത് തന്റെ പുത്രൻ മനുവിനും, മനു ആകട്ടെ, ഇക്ഷ്വാകുവിനും അത് വിവരിച്ചു പറഞ്ഞുകൊടുത്തിരുന്നു.
Shlokam 2
एवं परम्पराप्राप्तमिमं राजर्षयो विदु: | स कालेनेह महता योगो नष्ट:परन्तप |2|
O scorcher of enemies, Arjuna, the virtuous
kings or rajarshis thus received this wisdom of karma yoga in an unceasing
tradition or continuous practice. But with the long passage of time, it was
lost or distorted to the world.
The nature of this material world is such that,
with the passage of time, the wisdom that has been traditionally percolated to
the generations get lost or distorted during the passage of time. Greedy and hypocritical
believers understand the traditions according to their imperfect viewpoints.
Within a few generations, its original transparency is polluted. When such
scenario occurs, god’s grace comes into action thereby re-establishes the
tradition for the advantage of civilization.
When any wisdom passes from generation to
generation, the innovative messages get distorted or lose their identity itself.
Sri Krishna says that even though this knowledge was dominant in ancient ages, but
now has become polluted due to the long passage of time.
Here the message is that since the ancient
tradition needs a fresh treatment, someone needs to take the initiative to
carry on with the teaching of the wisdom in its correct meaning. At the same
time this wisdom must be communicated to the unpolluted minds so that the
message is correctly percolated to the next generation validating the
traditional values. How Sri Krishna has decided to impart the message, that can be assessed in the upcoming shlokas.
The tradition followed by generations of rajarshis
or royal sages like Janaka, Dasharatha, Rama, and others is such that they
were kingly to the outside world but sagely within. They lived in utter luxury and
had perfect control over their mind and senses. Over a period of very long
time, the wisdom imparted by them has been contaminated.
Bhagavan addresses Arjuna as Parantapa, that is,
the scorcher of enemies. Sri Krishna implies that Arjuna, has the capacity
to surpass the challenges in life. The new generation has to regenerate this
great wisdom, and re-install it in the hearts and minds of people and re-establish civilization to its grandeur.
ശത്രുനാശകനായ അർജ്ജുനാ, സദ്‌വൃത്തരായ രാജാക്കന്മാർ അഥവാ രാജർഷിമാർ അങ്ങനെ കർമ്മയോഗത്തിന്റെ ഈ ജ്ഞാനം നിരന്തരമായ പാരമ്പര്യത്തിലൂടെയും തുടർച്ചയായ പരിശീലനത്തിലൂടെയും സ്വായത്തമാക്കി തങ്ങളുടെ പരമ്പരകൾക്ക് പകർന്നു കൊടുത്തു. എന്നാൽ കാലക്രമേണ, ആ ജ്ഞാനം ലോകത്തിന് നഷ്ടപ്പെടുകയോ വികലമാവുകയോ ചെയ്തു.
Shlokam 3
स एवायं मया तेऽद्य योग: प्रोक्त: पुरातन:|भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् |3|
That same ancient wisdom I am teaching you now, because
you are my disciple and my comrade. This knowledge is the definitive secret.
Secrecy of knowledge generally is kept for two motives:
first for self-interest to satisfy one’s ego, or secondly to shield the manipulation
of the content. Here karma yoga is said to a secretive wisdom due to a
qualification to be satisfied which is established in this shloka as dedication.
The Bhagavad Gita messages are not just simply based on some scholarship on
knowing the language of Sanskrit very well. It requires devotion or dedication,
by understanding the basic concept of the eternal essence and Atman.
Here, Arjuna worshiped Sri Krishna as his best
mate, and so Bhagavan deals with him in the capacity of a dear comrade and a
loving Guru and finds him fit and capable to receive this ultimate wisdom.
As explained, Sri Krishna gives two reasons for
giving this timeless knowledge to Arjuna. Arjuna is Bhagavan’s: 1. Bhakta that
is devotee or disciple. Arjuna had completely surrendered to Sri Krishna and
asked for help in the initial shlokas. Guru is then obviously obliged to impart
the knowledge. 2. Sakha that is friend or comrade. Sri Krishna and Arjuna were
close friends since childhood. So, Sri Krishna has the confidence in Arjuna in
keeping the solemnness of the wisdom that has been conveyed.
But, is Arjuna still unclear on something? We
will come to know in the next shloka.
എന്നോട് ഭക്തിയും സ്നേഹവുമുള്ളതുകൊണ്ട് ശ്രേഷ്ഠവും രഹസ്യവുമായ, ഈ പുരാതന കർമ്മയോഗ ജ്ഞാനത്തെ ഞാൻ സ്പഷ്ടമായി നിനക്കിപ്പോൾ ഉപദേശിക്കുന്നു.
🍀🍀🍀🍀🍀🍀🍀
Shlokam 4
अर्जुन उवाच |
अपरं भवतो जन्म परं जन्म विवस्वत: | कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति |4|
Arjuna said:
O Bhagavan, your birth is in the existing time, and the
sun’s birth was in the historical time. How should I recognize that you had trained
the karma yoga to Vivasvaan in the beginning?
Arjuna, like all of us, is confused by the seemingly inappropriateness
of time frames in Sri Krishna’s first shloka in this chapter. The Sun god is
believed to be existing since almost the commencement of universal creation,
while Sri Krishna is standing live with Arjuna in the battlefield now. If Sri
Krishna is the son of Sri Vasudevar and Mata Devaki, then how can this transfer
of wisdom happen between Sri Krishna and Vivasvaan, the Sun god? This is indeed
a puzzle to resolve, hence Arjuna intervenes and asks this question straight
away.
This shloka reveals a beautiful aspect of the relationship
between Sri Krishna and Arjuna. Arjuna could simply ask “I don’t have faith in what
you told, how is this probable.” In its place, Arjuna very modestly asks “my
mind cannot comprehend what you advised, please assist me to recognize the fact.”
This is a clear indication of the impact of the wisdom imparted by Bhagavan unto
His obedient disciple, Arjuna.
One more interesting aspect is that Arjuna has addressed Sri
Krishna as bhavatho… (respected you, or “aap” in Hindi) and tvamaadau… (friendly
you or “tum” in Hindi), showing the respectful worship and warm friendship
towards Sri Krishna.
അർജ്ജുനൻ ചോദിച്ചു:
അല്ലയോ ഭഗവാനേ, അങ്ങയുടെ ജനനം ഇപ്പോഴാണ്. വിവസ്വാന്റെ ജന്മം വളരേ പുരാതനമാണ്. പണ്ട് ജനിച്ച വിവസ്വാന് ഇപ്പോൾ ജീവിക്കുന്ന അങ്ങ് കർമ്മയോഗത്തെ ഉപദേശിച്ചു എന്നത് ഞാൻ എങ്ങനെ വിശ്വസിക്കും?
🍀🍀🍀🍀🍀🍀🍀
Shlokam 5
श्रीभगवानुवाच |
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन | तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप |5|
Sri Bhagavan said:
You and I have undertaken
many births, O the destroyer of enemies, Arjuna. I remember all those births, but you have forgotten them.
Arjuna’s confusion
is understandable and hence in order to carry on with the transfer of wisdom smoothly,
Sri Krishna ought to convince Arjuna regarding the meaning of the first shloka
wherein Bhagavan revealed the knowledge transfer that had happened to Vivasvaan.
Here, it is a clear
indication that Sri Krishna knew very well, the wisdom of Karma yoga in its full sense and
the concept of eternal essence that pervades everywhere and in everyone. As far
as the current situation is concerned, the time what Bhagavan has got is too
short in the middle of the battle ground and Arjuna is coming up with basic
questions like the previous shloka. Sri Krishna’s attempt is to minimize the
scenario related discussion and devote more time for the transfer of wisdom so
that the essence of karma yoga is conveyed as delineated in the Vedas.
We must understand
that Arjuna has all the limitations as for all the human beings and knows only
experiences that come from habituated awareness. Whereas Sri Krishna is an
enlightened Soul who is divinely connected to the universe and has all the wisdom
as per the Vedas and Vedantas.
With these explanations, we are nearing another popular shloka, after the next verse, which starts with “yada yada hi dharmasya…” with which Bhagavan shall elevate the transfer of karma yoga knowledge to a different level altogether.
ശ്രീ ഭഗവാൻ അരുളിച്ചെയ്തു:
ശത്രുഹാരിയായ ഹേ അർജ്ജുനാ, നീയും ഞാനും അനേകം ജന്മങ്ങൾ ഇതിനകം ഏറ്റെടുത്തുകഴിഞ്ഞിരിക്കുന്നു. ആ ജന്മങ്ങളെല്ലാം ഞാൻ ഓർക്കുന്നുണ്ട്, പക്ഷേ നീയതെല്ലാം മറന്നു കഴിഞ്ഞിരിക്കുന്നു.
🍀🍀🍀🍀🍀🍀🍀
Shlokam 6
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् | प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया |6|
Though I am beyond birth, imperishable and the controller of
all beings, yet by dwelling inside my nature, I manifest with my Maya.
Sri Krishna turns our attention to the most prolific spiritual
learning by introducing the word, Maya, here. Let us discuss about yoga maya first.
Yoga maya is the God’s divine power by which creation is empowered.
In the event of Sri Krishna incarnation, The Lord assigns Maya’s precise responsibilities,
the first to protect the foetus in Mata Devaki’s seventh pregnancy by
transferring it to Vasudeva’s first wife Rohini living in the land of Yadus out
of fear of Kamsa. Next the incarnation of the Lord as Devaki’s eighth child and
the birth of Yoga maya herself as the daughter of Yashoda and Nanda are charted
out. Accepting the directives readily, the Devi descends to the earth to
accomplish Her mission. With Adisesha born as Balarama, Krishna, and Yoga maya
are successfully swapped at birth despite almost un-defeatable hurdles — Kamsa’s
tight security and vigilance, the torrential rains, the Yamuna flood, and so
on — all through the Lord’s essential power of Maya.
Maharshi Veda Vyasa, with His astound lyrical extravaganza,
depicts Sri Krishna revealing His avatar gesture for the sadhakas through this
shloka. “bhootaanaam” means among all beings and “eeshvaraah” means the controller
are the important parts of this shloka mentioning the divinely nature of Sri
Krishna.
Prakriti or nature is related to both us and eeshvara but in
different ways. While we are usually under the control of prakriti (the 3 gunas),
it is eeshvara that controls prakriti. Both eeshvara and all of us are nothing
but the eternal essence, which pervades everywhere and in everything. When the
eternal essence identifies with a finite body, it is a Jeeva. When it
identifies with the entire universe, it is Eeshvara.
So why do eeshvara need to take the form of avataara or
incarnation? Sri Krishna clears this query in the next two popularly quoted
shlokas of the Bhagavad Gita.
ഞാൻ ജനനമരണത്തിന് അതീതനും, ഒരിക്കലും നശിക്കാത്തവനും, എല്ലാ ജീവജാലങ്ങളുടെയും ഈശ്വരനുമാണെങ്കിലും, എന്റെ പ്രകൃതിയിൽ അധിഷ്ഠമായിക്കൊണ്ട്, ഞാൻ എന്റെ മായയാൽ പ്രകടമാകുന്നു.
🍀🍀🍀🍀🍀🍀🍀
Shlokam 7
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत | अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् |7|
Whenever there
is a decline in righteousness, and a rise in sinfulness prevails, then do I
manifest myself, O Bhaarata.
Like the verse which
starts with “karmanyeva adhikaarasthe…” this shloka in combination with the
next shloka is one of the most popular and often referred one in the entire
Bhagavad Gita. Here, Sri Krishna demonstrates the divinely nature of His Self
and announces the true character of His birth as an incarnation of the eternal
essence that pervades everywhere and in everyone.
Here the most important
word is “dharma.” Dharma is basically the prescribed actions that are helpful
to our spiritual growth and development; the reverse of this is adharma
(unrighteousness or sinfulness). When unrighteousness prevails, the creator and
administrator of the world intervenes by descending and re-establishing dharma.
Such a descension of God is called an Avatāra.
Eeshvara descends either
for short time like the Narasimha avataara, or for a long time like Sri Krishna
avataara. Sometimes we find that the whole inhabitants contemplate for a
universal cause – for example, the global warming. That is also an avataara. When
the pollution to the environment with chemicals go on in this rate or if the
natural resources are kept on exploited this way, there could be a natural
disaster in response. That is also an avataara.
With the next shloka, we
the sadhakas get an absolute picture of the importance of the Gita consciousness
and the essence of what Maharshi Veda Vyasa is attempting to impart the Vedic
wisdom through the Bhagavad Gita. Bhagavan Sri Krishna Himself is depicted as
the divine form of the eternal essence or the param Atman or the dehi we learnt
in length in chapter 2. From now onwards, the absolute cascading of the karma
sannyasa yoga wisdom will start flowing from Bhagavan in the form of pure nectar.
എപ്പോഴൊക്കെ ധർമ്മത്തിന് ക്ഷയമുണ്ടാകുന്നുവോ, പാപം വർദ്ധിക്കുന്നുവോ, അപ്പോൾ ഹേ ഭരതശ്രേഷ്ഠാ അർജ്ജുനാ, ഞാൻ സ്വയം പ്രത്യക്ഷപ്പെടുന്നു.
🍀🍀🍀🍀🍀🍀🍀
Shlokam 8
परित्राणाय साधूनां विनाशाय च दुष्कृताम् | धर्मसंस्थापनार्थाय सम्भवामि युगे युगे |8|
In order to protect the virtuous, to
rout the sinful, and to re-establish the values of dharma I manifest, age after
age.
Sri Krishna continues His announcement about the aim of His incarnation relating to the previous shloka. Often the 7th and 8th shlokas of chapter 4 are chanted together by all the scholars and teachers in order to explain the meanings. In this shloka also, the most important aspect is dharma.
Whereas the previous shloka
introduces the scenario in which the divine incarnations take place, Bhagavan narrates
the specific tasks of those incarnations in the allotted births in the road map towards sustaining the dharma in this universe. Sri Krishna declares the three
reasons for the eternal essence to appear in the form of the protector of
dharma: 1) To annihilate the sinful. 2) To safeguard the devout. 3) To re-establish
dharma.
The next important point in this shloka
is the part “yuge, yuge….” Hence what we can understand from Bhagavan is that
the incarnations are not just limited to the 10 avataars from Lord Vishnu as
per the Vedantas. This is not a one-time manifestation. It happens continuously:
“Yuge yuge…” means in every age, but it also means at every juncture, every
crisis where there is a struggle that can interrupt the synchronization of the creation.
The incarnations happen only at the right time and for the prescribed time period,
and only when it helps the resolution in favour of the complete universe.
Now, having the manifestations
happened for reinstating dharma, what happens next? The upcoming shlokas
contain the knowledge regarding the next courses of actions in terms of yajnas
and the specific karmas prescribed as per the tri-gunas briefly discussed earlier.
Having the purusha completed His dharma, now it is the individual’s swa-dharmas
that will be discussed in length along with the classifications according to
the karmas.
സജ്ജനങ്ങളെ സംരക്ഷിക്കുവാനും ദുഷ്ടരെ സംഹരിക്കുവാനും ധർമ്മത്തെ സംസ്ഥാപിക്കുവാനും വേണ്ടി അതാതവസരങ്ങളിൽ ഞാൻ അവതരിച്ചുകൊണ്ടേയിരിക്കുന്നു.
🍀🍀🍀🍀🍀🍀🍀
Shlokam 9
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वत: | त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन |9|
Those who recognize the divine nature of My birth and karmas,
O Arjuna, upon leaving the deha, they do not have to take birth again, but enter
My eternal abode.
After explaining the nature and tasks of the incarnations of
the eternal essence into this universe, Sri Krishna provides some more
attributes of the divine form of the manifestation. In shloka 6, Bhagavan said:
“Ajopi sannavyayaathmaa bhoothaanaam eeshvaro api san” means, though I am
beyond birth, imperishable and the controller (eeswara) of all beings, yet by
dwelling inside my nature, I manifest with my Maya. We must understand very
clearly why did Bhagavan use “… bhoothaanaam eeshvaro …”. Connecting shloka 6
with shloka 10, we can learn that all the beings who could recognize the
concept of “eeshvara”, they would be able to attain self-realization or moksha.
Manu Smriti narrates: “God resides neither in wood nor in
stone, but in a devotional heart. Hence, worship the deity with loving
sentiments.” Keeping this in our minds, if a sadhaka with his devotional heart,
worships the eternal essence, at the end of his deha-viyog, he becomes a part
of the eternal essence itself.
We can summarize the teachings till now with a scenario. The distinct
Jeeva is like a wave in the ocean. Eeshvara is the entire ocean. The eternal
essence or Brahman is water that constitutes the ocean. Now, when the wave understands
that it is the same water which is called Eeshvara, it is free from the restrictions
of its minuscule form or karma.
The core of the Upanishadic announcement “Brahmavit Brahmaiva
bhavati” is reaffirmed in this shloka. The One who knows Brahman, turns out to
be that.
Destruction of the Jeeva body is not a step towards divine realization.
Even when the physical body remains, if one can comprehend the ultimate mystery
of the Lord by means of meditation and devotion, then that person is free from the
Samsara, the cycle of birth and death.
ഹേ അർജ്ജുനാ, എന്റെ ജന്മത്തിന്റെയും കർമ്മങ്ങളുടെയും ഈശ്വരസ്വഭാവം തിരിച്ചറിയുന്നവർ, അവരുടെ ദേഹം വെടിഞ്ഞാൽ, വീണ്ടും ജന്മം എടുക്കേണ്ടതില്ല, മറിച്ച് അവർക്കെന്നെ ശാശ്വതമായി പ്രാപിക്കുവാൻ ആകുന്നു.
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Shlokam 10
वीतरागभयक्रोधा मन्मया मामुपाश्रिता: | बहवो ज्ञानतपसा पूता मद्भावमागता: |10|
Being liberated from attachment,
fear, and anger, becoming fully engrossed in Me, and taking refuge in Me, many people
in the past turned out purified by knowledge of Me, and thus attained My divine
love.
Sri Krishna concluded the topic of Eeshvara
and His own incarnation scenario by the previous shloka. We sadhakas may have a
thought or doubt in our minds now regarding the successful people according to
Bhagavan who could attain the divine love of the eternal essence. Sri Krishna, convincingly
provides a statement that the eternal essence is readily accessible if we
follow the pure karma yoga with absolute divine knowledge about the eternal
essence. They have become “manmayaa” or “one with Me.”
How does the mind get cleansed? Sri Krishna
says, this is easily possible with an attitude to give up attachment (raaga),
fear (bhaya), and anger (krodha), and engrossing the mind in divine power or
eternal essence. In fact, attachment is the origin of both fear and anger. Ultimately
fear happens due to the anxiety in the sinful mind that the expected result was
not attained which did not please the senses. Anger happens on the hindrance in
reaching the pleasurable objective due to the attachment to the sensory objects.
Hence, we can determine that the attachment is the root cause of the mind
getting sinful.
With the devotion and by acquiring
the basis of the divine knowledge through karma yoga practices of constant and
continued attempt to achieve identification with the eternal essence, the three
stages of shravana, manana and nidhidhyaasana which is called “jnana tapas” or
the austerity of knowledge can be used to attain the ultimate wisdom. We should
note that this wisdom is not the kind of academic knowledge that we get from institutions.
It is the absence of ignorance or selfish thinking that makes the
transformation working in this kind of mindful training. Traditionally, the
stages of knowledge transfer are shravana (listening the scriptures), manana
(contemplating) and nidhidhyaasana (internalization).
The ultimate message is that by the
slow process of devotional service, under the guidance of a trusted spiritual Guru,
one can attain the highest goal, of to get free from all material attachment,
from the fearfulness, and from the frustrating anger. What remaining is the
attainment of the supreme abode of the eternal essence.
രാഗഭയക്രോധങ്ങളെ ഉപേക്ഷിച്ചവരും എന്നിൽ തന്നെ തന്മയരായി, എന്നെ തന്നെ ആശ്രയിച്ചവരുമായ അനേകം പേർ ജ്ഞാനമായ തപസ്സുകൊണ്ട് പരിശുദ്ധരായി എന്റെ അവസ്ഥയായ മോക്ഷത്തെ പ്രാപിച്ചിട്ടുണ്ട്.
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Shlokam 11
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् | मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश: |11|
O Partha, in
whichever means one approaches me, in that means I favour them. People follow
my pathway in diverse methods.
Sri Ram had told Hanuman in Valmiki Ramayana: “O Bhakta Hanuman, to free myself from the obligation
of one service you performed for me, I shall have to offer my entire life to
you. For all the other devotional services done by you, I shall remain forever obligated.”
In this manner, God or the eternal essence responds with everyone as they do
service with devotion. Here, Lord Sri Krishna states that Bhagavan reciprocates
with everyone as they approach Him and do service.
The Lord
declares here that the reward for sadhakas who worship Him would be firmly in
response to the objective of their reverence. The purpose of devotion, its
method and manner, and its concentration would govern the nature of the divine return.
God is like the wish-fulfilling tree, what man wishes to attain, that way the
Lord blesses.
The sadhakas long
for the devotion and they attain the Godly touch. The Jnani seeks for
liberation and he attains Moksha. This is to say that diverse types of persons approach
for the grace of God in different ways according to their own individual
samskaras or gunas.
All sadhakas are moving towards the Lord though they follow different methods. What is needed is complete devotion in the Lord or the eternal essence. Karma, Bhakti, Dhyana and Jnana are all different paths leading to the Lord.
ഓരോരുത്തരും എന്നെ ഏതു വിധത്തിൽ ഉപാസിക്കുന്നുവോ ആ ഉപാസനക്കനുസരിച്ച് ഞാൻ അവരെ അനുഗ്രഹിക്കുന്നു. ഹേ പാർത്ഥാ, ഏത് വിധത്തിലാണെങ്കിലും മനുഷ്യർ എന്റെ മാർഗ്ഗം തന്നെ പിന്തുടരുന്നു.
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Shlokam 12
काङ् क्षन्त: कर्मणां सिद्धिं यजन्त इह देवता:| क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा |12|
In this world, those desiring
success through carrying out karmas, worship the celestial gods, since material
rewards get manifested swiftly.
With this shloka onwards, Sri
Krishna enters the other aspects of Jnana Karma Sannyasa Yogam according to the
classifications in humanity. Bhagavan clarifies that there are different attitudes
by the sadhakas while they do the upasana in the spiritual aspect also. Most of
the people want faster results and most of the time they want the most
desirable results and rewards only, without having the patience and attention to
complete the prescribed karmas properly.
In chapter 3, Karma Yogam, Bhagavan explained
about the prakriti in length especially delineating the cycle of nature, yajnas
unto the natural elements such as Agni, Vayu, Ap (water), Akash, Prithvi, Varuna, and
so on in order to appease the celestial gods for various blessings for
sustaining the livelihood in this world. Sri Krishna even classified such
sadhakas into 3 categories according to the attitudes by which they perform the
karmas as yajnas: namely, Inactive people, Selfish people, and Selfless people.
Inactive people were termed as thieves, selfish people were termed as sinful
and selfless people as virtuous.
Sri Krishna says that most of the
sadhakas do not long for self-realization, but for material objects because these
results provide instant happiness and sensory pleasures. Devotees, over a
period, get conditioned to perform karmas that get quick results. When people want
results that are beyond their instant reach, they tend to approach and appease the
natural elements or universal energies that can grant the rewards as they dream.
Bhagavan now turns our attention into this aspect and says, that needs a correction.
No matter how satisfying the immediate
results are, worshiping the celestial gods can get the sadhakas only temporary
happiness because forces of nature are a subcategory of the concept of Eeshvara.
This is the ultimate eternal essence which envelopes and houses all the forces
of nature. Bhagavan’s advice is pointing towards the ultimate happiness or moksha
that can be achieved only by the grace of God which provides the permanent
reward.
ഇന്ദ്രാദിദേവന്മാരെ ഉപാസിച്ചു ചെയ്യുന്ന യാഗക്രിയകൾ കൊണ്ട് മനുഷ്യർക്ക് ആഗ്രഹിച്ച ഫലങ്ങൾ വേഗത്തിൽ ലഭിക്കുന്നു. അക്കാരണത്താൽ അവർ എന്നെ ഓർക്കാതെ കാമ്യകർമ്മങ്ങൾ ചെയ്തുകൊണ്ടേയിരിക്കുന്നു.
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Shlokam 13
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: | तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् |13|
According to the three modes of
material nature or tri-gunas, and the types of works qualified to them, I had
created the four divisions of human society. Although I created this system,
you should know that I remain as the non-doer, being in the constant state.
Referring to the previous shloka, Bhagavan had mentioned about people who worship various celestial gods and
thereby obtaining their wishful blessings quite swiftly. This process may make
the sadhakas stick to the sensory pleasures as they forget the divine worship
of the eternal essence and Brahman.
Remembering the messages to the
humanity while creation, Lord Brahma had given four supreme advices on the
prescribed karmas as yajnas. 1) By performing the prescribed virtuous karmas as
yajnas the expected needs of the entire human race are bound to get fulfilled.
2) When humans do karmas according to the prescribed righteous and natural
ways, the universal attributes or celestial gods will surely provide all the
needs for the beings to sustain in this world. 3) The people who do not perform
the karmas in the concept of yajnas are considered equal to thieves. 4) The
selfish people who perform yajnas are eating the sin whereas the selfless
people reap the virtue.
So, when humanity was created, there
happened the scenario of three gunas too. People are born and brought up in
different situations and the inborn qualities of most of the people will remain
the same which we broadly call as gunas. The Vedas classify people into four
categories of occupations, not according to their birth, but according to their
natures. The Vedic philosophy explains this variety in a more scientific
manner. It states that the material energy is constituted of three gunas (modes): sattva guna (mode of goodness), rajo guna (mode of passion), and tamo guna (mode of ignorance).
The following classification denotes the occupational
system, as it was prearranged by the Lord.
|
Quality/Guna |
Occupational class |
Functions |
|
I. Sattva |
Brahmins |
Vedas, Education, Research |
|
2. Rajas |
Kshatriyas |
Power, War, Kingship. |
|
3. Rajas + Tamas |
Vysyas |
Trade, Commerce |
|
4. Tamas |
Sudras |
Support, Service. |
Though the Lord is the Creator and Sustainer of the world and human functions, yet Bhagavan remains detached and unaffected
by all these scenarios. Since the task of human classification according to the
gunas or occupations was according to the prescriptions in the Vedas and hence
it was directed by the Brahman. Hence the entire action is not attached to Bhagavan, which is again the basic concept of Karma Yogam.
ഗുണകർമ്മങ്ങളെ ആധികാരികമാക്കി ഞാൻ മനുഷ്യവംശത്തെ നാലുവർണ്ണങ്ങളാക്കി വിഭജിക്കുകയുണ്ടായി. ഈ വർണ്ണാശ്രമങ്ങളുടെ സ്രഷ്ടാവ് ഞാൻ ആണെങ്കിലും അവയോട് പ്രത്യേകിച്ച് ഒരു ബന്ധവും വെച്ച് പുലർത്തുന്നില്ല.
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Shlokam 14
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा| इति मां योऽभिजानाति कर्मभिर्न स बध्यते |14|
There is no karma
that affects Me; nor do I desire for the fruits of action. One who recognizes
this reality about Me also does not become attached in the fruitive results from
the karmas.
A guru guides the
spiritual progress of His students. Through the guru’s spiritual,
psychological, and practical insights, directions are personalized according to
what they anticipate that is required for the student to learn and advance
spiritually.
As per Acharya Adi
Shankara, in Upadesha Sahasri, the teacher is one who is endowed with the power
of furnishing arguments pro and con, of understanding questions of the student,
and remembers them. The teacher possesses tranquility, self-control, compassion,
and a desire to help others, and unattached to pleasures, knows the subject and
is established in that knowledge. He is never a wrongdoer of the rules of
conduct, He is devoid of weaknesses such as ostentation, pride, deceit,
cunning, jugglery, jealousy, falsehood, egotism, and attachment. The teacher's
sole aim is to help others and a desire to impart the knowledge.
Sri Krishna is
Himself the greatest illustration of a Karma Yogi. Bhagavan is engaged in
infinite work in the infinite universe, every moment of His lifetime. And yet,
He is not concerned by the reactions that happen around Him because He is free
from the desire for the fruit of actions. The sadhakas should try to understand
the supreme detachment of the Lord in the incredible karmas going on all
around Him. One who can recognize this secret becomes free from the attachment of
karma and karma-phala same as the Lord Himself.
So far, Sri Krishna explained
and expounded the most important topics of karma yoga. Bhagavan started off His
advices with the paramparaa or tradition of the universal teaching. He then gave
the explanation for His nature as Eeshvara, and explained the manifestation
through incarnation. Sri Krishna revealed how Eeswara responds to the sadhakas in
the same way of their attitudes.
As we get further travel
in karma yoga, the idea is to slowly give up the attachment to the fruits of
our action, which is the first step in karma yoga. Sri Krishna urges us to
abandon the doer-ship of the karmas by which the attachment to the karma-phala
gets reduced.
എന്നെ ഒരു കർമ്മവും ബാധിക്കുന്നില്ല; കർമ്മഫലത്തിൽ ഞാൻ ആസക്തനുമല്ല. എന്നെക്കുറിച്ചുള്ള ഈ യാഥാർത്ഥ്യം തിരിച്ചറിയുന്ന ആൾ, കർമ്മഫലങ്ങളിൽ ബദ്ധനാവുകയില്ല.
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Shlokam 15
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभि: | कुरु कर्मैव तस्मात्त्वं पूर्वै: पूर्वतरं कृतम् |15|
Being aware of this truth
(non-attachment to the fruits of actions), even the seekers of liberation
(moksha) in ancient times performed karmas. Hence, being aware of the footsteps
of those ancient mentors, you too must perform your karma.
Lord Buddha once said, “After
attaining enlightenment, you have two options—either you do nothing, or you
help others attain enlightenment.” Thus, even sages who have no selfish motive
for actions, still engage in karmas unto the imperishable eternal essence or Eeswara. Working in devotion leads to the grace of God. Sri Krishna is advising
Arjuna to follow this process which started in the ancient times as per the
Vedas.
The ancient sages continued to
perform karmas, dedicating them to the highest ideal which is Eeshvara, and
purified their minds doing so. Sri Krishna also re-emphasizes that this wisdom
of attaining moksha did not prevent the ancient seekers from performing karmas,
in other words, they did not abandon their prescribed duties and retire to the
forest for endless penance, whereas they continued to work in the world but
maintained the karma yoga devotion. By mentioning the inheritance of karma yoga,
Sri Krishna repetitively reminded Arjuna that this is not a new wisdom, it
always was a way of life but was lost due to the passage of time.
Nishkama karma is the exact basis of spiritual life and the open gateway to final liberation or moksha. The concept of Self-realization is based on this brilliant ancient wisdom. Here Sri Krishna encourages Arjuna to follow the illustration shown by the ancient sages who performed glorious karmas for the advancement of humanity, without a trace of thoughts for having doer-ship or sensory attachment.
കർമ്മഫലങ്ങളോടുള്ള ബന്ധമില്ലായ്മ എന്ന സത്യം അറിഞ്ഞുകൊണ്ട് തന്നെ, പ്രാചീനകാലത്ത് മുക്തി അഥവാ മോക്ഷം തേടുന്നവർ പോലും കർമ്മങ്ങൾ അനുഷ്ഠിച്ചിരുന്നു. അതിനാൽ, ആ പുരാതന ഉപദേഷ്ടാക്കളുടെ കാൽപ്പാടുകളെ കുറിച്ച് ബോധവാനായി, കർമ്മം അനുഷ്ഠിക്കുക.
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Shlokam 16
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिता:| तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् |16|
Even the wise are puzzled
in correctly recognizing what is action (karma) and what is inaction (akarma).
Now I shall explain to you what karma is, knowing which you shall be liberated
from all sins.
As we continue our
journey through the Bhagavad Gita, we come across milestones where Sri Krishna leads
us from one level of understanding to a more progressive level. With this
shloka, 16 in chapter 4, Bhagavan alerts us that we are moving towards much higher areas of wisdom in the topic of karma or action.
When we rewind the
learning so far about action and inaction; action or karma as defined by Sri
Krishna is any activity performed with some motive either with selfless or
selfish attitude. Inaction or akarma is defined as any activity not performed as
prescribed in the Vedas or in other words with sinful attitude. Sri Krishna says
that even intelligent people very easily get confused by this terminology,
since action typically means any activity and inaction means absence of
activity.
Righteous action is a
delicate scenario which even the wise and the learned are not able to fully
comprehend. So, Bhagavan now begins to explain the secret of Nishkama Karma by knowing
which a sadhaka can free himself from the bondage of getting into the sinful
karmas. By wrong actions, man binds himself to endless life struggles. By right
action, he attains freedom from the karmas and karma-phalas. So, it is
necessary for all to understand the law of karma or more clearly, Nishkama Karma.
എന്താണ് കർമ്മം, എന്താണ് അകർമം അഥവാ നിഷ്ക്രിയത്വം എന്നത് കൃത്യമായി തിരിച്ചറിയുന്നതിൽ ജ്ഞാനികൾ പോലും ആശയക്കുഴപ്പത്തിലാണ്. കർമ്മം എന്താണെന്ന് ഇപ്പോൾ ഞാൻ നിനക്ക് വിശദീകരിക്കാം, അതിലൂടെ എല്ലാ പാപങ്ങളിൽ നിന്നും മോചനം ലഭിക്കും.
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Shlokam 17
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मण: | अकर्मणश्च बोद्धव्यं गहना कर्मणो गति: |17|
You must recognize the nature of all
the three aspects of karmas—recommended action, wrong action, and inaction. The
truth about the way of karma is profound and tough to comprehend.
After clarifying that the nature of
karmas can puzzle even the learnt scholars, Sri Krishna asserts the importance
of knowing the nature of karmas in all the three situations; the nature of requisite
action (prescribed in the doctrines) and of wrong action (prohibited or sinful
as narrated by the doctrines) and of inaction (which makes the humans to behave
as thieves) should be identified, because so deep and hard to understand is the
path of action.
Here, we must throw some light into
the other schools of thought in terms of learning about path of action. Generally,
the definitions of the three scenarios are thus:
karma: that which should be done
according to the Vedas (vihitha karma),
vikarma: that which is prohibited by
the Vedas (nishiddha karma),
akarma: inaction, idleness,
non-performance of any work.
Another interpretation is also there
to these scenarios by the highly learnt scholars in spirituality which are
defined thus:
karma: ordinary action in the daily
duties of life,
vikarma: doing the same work without
personal attachment and in a spirit of dedication to the higher ideal,
akarma: the resulting state of
purity and complete absorption in the Self when there is no action at all.
Seeing the above definitions,
Bhagavan is opening a fresh path into the intricacies of karma yoga as the
nature of karma has a profound mystery behind it. To understand it clearly and practice it is the way to liberation or Mukti.
Bhagavan’s motive here in practical
perspective is very clear. We must constantly use our viveka or discrimination
to ensure our thoughts and emotions are working in the essence of yajna or
sacrifice to a higher ideal. If our thoughts are selfless, our karmas also will
be unselfish. Otherwise, we will go on amassing selfish or sinful karmas which
get stuck in our character as vaasanaas. This is nothing but the major block in
one’s path of action towards self-realization or moksha.
So, here we come across the definitions
of the three scenarios of karma yoga. Work has been divided by Sri Krishna
into three categories—action (karma), forbidden action (vikarma), and inaction
(akarma).
Action: Karma is auspicious actions
recommended by the scriptures for regulating the senses and purifying the mind.
Forbidden action: Vikarma is inauspicious actions prohibited by the scriptures
since they are detrimental and result in degradation of the soul. Inaction: Akarma
is actions that are performed without attachment to the results, merely for the
pleasure of God. They neither have any karmic reactions nor do they entangle
the soul.
കർമ്മത്തിന്റെയും വികർമ്മത്തിന്റെയും അകർമ്മത്തിന്റെയും തത്വങ്ങളെ വേർതിരിച്ചറിയേണ്ടത് ആവശ്യമാണ്. കാരണം, കർമ്മപഥത്തിന്റെ തത്വം ആഴമേറിയതും ഗ്രഹിക്കാൻ പ്രയാസമുള്ളതുമാണ്.
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Shlokam 18
कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: | स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत् |18|
The one who observes action in inaction and inaction in action, such a person is the wise man among the humans, the yogi and the doer of all actions.
Having initiated the teaching of
deeper wisdom of karma yoga, the first two aspects are discussed in this
shloka: Inaction in Action and Action in Inaction.
First let us see the first case, no
action, in action: If a person acquires the trick to work with no attachment
for doer-ship and having no desire to enjoy the fruits of karmas, he attains
complete freedom having no regrets whatsoever. Any kind of karma, shall not
bind such a person. In short, this person effectively carries out no work as he
is absolutely detached with the fruits of actions. The acts that happen are
only the movement of his jnana indriyas and karma indriyas with the motive of
performing the prescribed karmas. Such a person’s action, from this point of
view, is no action at all as they have entered the Self – state beyond the
physical and mental planes. But an ignorant person who notices this scenario
may get confused and does not know the secret with which this Jnani performs
the Nishkama karmas.
One who sees inaction in action
knows that his every activity is happening out of prakriti or nature. His identity
is the eternal essence that neither does any action nor enjoys the result of
any action. From a practical standpoint, it refers to the boldness that we have
towards our karmas. This meticulous karma yogi is a worker who can perform
tough tasks and not feel tired, because he is least bothered about the results
coming out of the actions.
Next let us see the second case, action
in no-action: There is one kind of inaction where persons look upon their requisite
responsibilities as too heavy or burdensome, and abandon them out of idleness.
They give up actions bodily, but their mind continues to contemplate upon the pleasure
giving objects of the senses. Such persons may appear to be inactive, but their
lethargic inactivity is essentially sinful karma. In the initial stage when Arjuna
proposed to abandon the fighting the war, Sri Krishna enlightened him that it
would be a sin to run away from the responsibilities, and the situation such as
inaction is nothing but equal to be in a hell.
Hence the realized man, whether he
is in action or in inaction, attains the supreme peace of the Self. He gets the
highest return of carrying out all the virtuous works prescribed in the Vedas.
He is rooted in the Self in action as well as in no-action. For such a man
action or inaction is all the same.
Bhagavan glorifies such a person who has attained this state as ‘buddhiman’, ‘yuktah’ and ‘kristnakarmakrit’. By following the path of Nishkama karma, he has cleansed his mind and attained the spiritual state and by that, he is in the way of achieving moksha. For such a man there is nothing more to do, and therefore he is said to have performed all the works prescribed in the doctrines (kristnakarmakrit).
നിഷ്ക്രിയത്വത്തിൽ കർമ്മനിരതനായിരിക്കുന്നതും കർമ്മങ്ങളിൽ നിഷ്ക്രിയത്വവും നിരീക്ഷിക്കുന്നവനാണ് മനുഷ്യരിൽ ജ്ഞാനിയായ ബുദ്ധിമാനും എല്ലാ കർമ്മങ്ങളും അനുഷ്‌ഠിക്കുന്നവനുമായ കർമ്മയോഗി.
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Shlokam 19
यस्य सर्वे समारम्भा: कामसङ्कल्पवर्जिता: | ज्ञानाग्निदग्धकर्माणं तमाहु: पण्डितं बुधा: |19|
The one whose undertakings are all
free from craving and volition, whose karmas are flamed in the fire of wisdom,
is termed as a sage by the scholars.
In other words, the translation goes
like this: the enlightened scholars describe the people as wise, who performs
every action free from the desire for material pleasures and who have burnt the
reactions of work in the fire of divine knowledge or wisdom.
When the dehi is lit up with divine wisdom,
it appreciates that the happiness it pursues will be achieved not from the sensory
reactions, but in devoted service to the eternal essence. It then endeavors to
perform every action for the pleasure of the higher ideal. Since such an
enlightened soul renounces selfish actions for material pleasures and dedicates
all actions to the eternal essence, the works performed produce no karmic
reactions. All the karmas and their results are said to be burnt in the fire of
divine knowledge or wisdom.
Here, an important word is “sankalpa.”
The general meaning of the word “sankalpa” is decision or resolve. But whenever
we think about an object, there is a relentless internal discussion happening in
our mind that if the object is “good” or “bad.” After having several such
thoughts, we tag something as “pleasing” and others “rejected.” This process of
choosing is named as sankalpa.
Most of the time, in the physical realm of materialistic life, the sankalpa turns out to be kama, or ardent desire. This gives rise to sinful karmas and attachments. Hence the only escape route is to completely eliminate the sankalpa and in turn the kama by burning it down instead of nurturing in the materialistic mindset.
ആസക്തിയും സങ്കല്പവും ഉപേക്ഷിച്ച് കർമ്മങ്ങൾ ജ്ഞാനാഗ്നിയിൽ ജ്വലിപ്പിക്കുന്നവനെ പണ്ഡിതന്മാർ ജ്ഞാനി എന്ന് വിളിക്കുന്നു.
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Shlokam 20
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रय: | कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति स: |20|
Having given up attachment
to the fruits of karma, the one who is ever-contented, reliant on nothing, that
person eventually is said to be in inaction even though engaged in action.
Karmas shall not be comprehended
by exterior symbols. It is the state of the mind that governs whether it is inaction or in action. The minds of enlightened persons are engrossed in the higher ideal.
Being fully gratified in devotional union with the eternal essence, the wise persons
do not depend upon external supports for any of their karmas. In this situation
of equanimity of the mind, all their actions are termed as akarma, or
inactions.
Sri Krishna says that eternal
contentment and pleasure is a normal by-product of performing the karma yoga, that
cannot be obtained by doing any sensory pleasurable acts. Contentment must become
a part of our character. The term used to describe such a person is
“nityatriptah.”
It is undeniably allowed
to follow personal growth while performing one’s swadharma. Prosperity comes
naturally if one follows swadharma honestly. Whereas attempting continuously in
quest of material happiness from external objects makes us grossly reliant on the
worldly elements. Any joy acquired from the outside world will be limited and momentary.
But Sri Krishna says here that if one is taking shelter in the eternal essence,
he becomes ever contented.
The scenario of the Jivanmukta is narrated here by Bhagavan. The three states elaborated in this shloka are; (1) The wise person has given up all the attachment on the results of karmas; "karma-phalaa-sangam-tyaktwaa...". (2) That person is forever gratified in the Self: "nitya-triptaha...". (3) He does not rely on anything: "niraashrayaha...", that means the eternal essence alone is his shelter. Such a person, who shall be deeply involved in a thousand karmas, but in reality, he is in a deeply gratified state of akarma or inaction: "kinchit-na-karothi-eva...".
കർമ്മഫലത്തിലുള്ള ആസക്തിയെ ഉപേക്ഷിച്ച് നിത്യതൃപ്തനായും വേറെ യാതൊന്നിലും ആശ്രയിക്കാത്തവനുമായ വ്യക്തി, കർമ്മനിരതനായിരിക്കുമ്പോഴും കർമ്മബന്ധമില്ലാതെ നിഷ്ക്രിയനായി കാണപ്പെടുന്നു.
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Shlokam 21
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रह: | शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् |21|
Free from expectations and
the mindset of possession, with the mind and intellect completely under control,
those persons suffer no sin even while performing any action by their body.
It is important that there is
no hard and fast rule for abandoning the hard-fought possessions, one has attained
in life, that is not what meant by “thyakta sarvva parigraha.” Our mindset on
our possessions should be like a tenant versus a landlord. We should take care
of our wealth but not be attached to them for the entire lifetime. Gradually, if
we reduce our greedy thinking, our karmas also will lessen. As we get our
karmas slowly diminished, we can concentrate more on our swadharma, thereby moulding
our mind and body appropriate for rightful karmas. The attitude formed by perceiving
this teaching of karma yoga, has the significance of decreasing the ego conception,
which is the wrong understanding of the eternal essence with the body, mind, intellect,
and sense objects.
Three features of the
Jivanmukta are mentioned here by Bhagavan– (1) desirelessness of the sensory
subjects; "niraasheehi...", (2) self-control on mind and bodily actions; "yata chit-atmaa..." (3) abandoning of undue ownership
on all possessions; "tyakta sarvva parigraha..." If one attains all these three characteristics in life,
what sinful action he would perform? Also, such a wise person would not possess
any attachment to the fruits of actions, thereby no regrets at all in life.
വിഷയസുഖത്തിനുള്ള പ്രതീക്ഷകളിൽ നിന്നും സമ്പത്തിന്റെ അവകാശഭാവത്തിൽ നിന്നും മുക്തമായി, മനസ്സും ബുദ്ധിയും പൂർണ്ണമായി നിയന്ത്രണത്തിലാക്കുന്ന വ്യക്തിക്ക് തന്റെ ശരീരം കൊണ്ട് ഏതൊരു പ്രവൃത്തി ചെയ്യുമ്പോഴും പാപം അനുഭവിക്കേണ്ടിവരുന്നില്ല.
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Shlokam 22
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सर: | सम: सिद्धावसिद्धौ च कृत्वापि न निबध्यते |22|
Staying gratified with
what comes uninvited, being unattached with the dualities, fully free from envy,
and equanimous on what is attained and what not, such a person is not bound even by
performing any action.
Bhagavan continues His
illustrations about the attributes of the Karma yogi. Such a person is said to
be completely satisfied with what he gains as an uninvited gift in life. He is not
bothered by the pains arising out of the opposite natures of the situations, such
as heat and cold, pleasure and pain, success, and failure, and so on. He does
not care about becoming envy on anyone for whatsoever reason in this world. He
is equipoised in victory and disappointment. These natures distinguish the
Jivanmukta in the path of becoming a perfect Karma yogi.
Principles of Karma yoga encourage
the sadhakas to work persistently. The results coming out of our karmas shall
be sometimes favorable, and from time to time the opposite. The sadhaka of
karma yoga is aware that he is one of the many ingredients that govern the results
of their karmas. Hence, they remain contented with whatever outputs on the
way. The adverse results are not impacting such sadhakas while they carry on
with their swadharma. This is the “prasaada buddhi” that we call in general.
Good and bad, victory and disaster,
heat and cold, admiration and condemnation – duality stays for ever. The
scenario of duality remains as the minds always consider one characteristic of
nature as optimistic, and the other side as negative or pessimistic. A karma
yoga sadhaka understands there is no division as good or bad as everything is a
part of Eeshvara or the eternal essence that remains equanimous. This is the
“samatva buddhi” being followed by the virtuous people. The jealousy caused in
the mind reinforces the ego. So the nature of envy must not affect the path of karma
yoga.
ക്ഷണിക്കപ്പെടാതെ കൈവരുന്ന ലാഭങ്ങളിൽ തൃപ്തനാവുകയും, ദ്വന്ദ്വമായ അവസ്ഥകളിൽ അചഞ്ചലനായിരിക്കുകയും, അസൂയയിൽ നിന്ന് പൂർണ്ണമായി മുക്തനാവുകയും, സിദ്ധിച്ചതിലും സിദ്ധിക്കാതെ പോയതിലും സമചിത്തത പുലർത്തുകയും ചെയ്യുന്ന വ്യക്തി, ഒരു കർമ്മത്തിലും ബന്ധിതനാവുന്നില്ല.
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Shlokam 23
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतस: | यज्ञायाचरत: कर्म समग्रं प्रविलीयते |23|
The one who is free from the bondage
of sensory and material attachments and whose intellect is fixed in the divine wisdom,
performs all actions as a sacrifice to the higher ideal, thereby his entire karmic
reactions are dissolved without any trace.
Sage Chaitanya Mahaprabhu once said:
“The soul is by nature the servant of God.” Those who are established in this
knowledge of the eternal essence, perform all their actions as an offering to the
higher ideal and are liberated from the sinful reactions of their karmas.
By this shloka, Sri Krishna concludes
on the divine wisdom of the person who is absolutely detached from the sensory
pleasures, free from attachments to the fruits of actions and established in
the eternal essence, the result of all these is that the entire accumulated karmas
melt away or dissolve, like the ice before the sun.
Bhagavan settles the present subject
of real-world karma yoga by declaring that the fire of wisdom burns even the grassroots
of karma that we have amassed and completely dissolves it, if our karmas are unselfish.
The important qualities of the man
of wisdom are narrated here (1) "gata-sangasya"; unattached to the fruits of actions, (2) "muktasya"; freedom from desire and hatred, attraction, and repulsion, (3) "jnanavasthita-chetasaha"; established in the wisdom of Atman, (4) "yajnaya-acharataha"; performing karma in a spirit of sacrifice or yajna. The Karma of such
a wise person who possesses these qualities is entirely dissolved which is termed as “samagram karma pravileeyathe.”
It is categorically established here
that nothing remains of the karma for the man who has realized Brahman. Sanchita
and Aagami karma are destroyed in the fire of wisdom. Only Prarabdha karma
remains till the deha stops functioning after which it is all over. There is no
mind, no karma to lead to further births.
These concepts are a foundation of great thought for a karma yogi, a sadhaka, and the aspirant of mukti or moksha. The ultimate message of the Gita is not leaving of any karma but the liberty of a sadhaka by Nishkama karma.
ഇന്ദ്രിയ-ഭൗതിക ബന്ധങ്ങളിൽ നിന്ന് മുക്തനായ, ദൈവിക ജ്ഞാനത്തിൽ ഉറച്ചുനിൽക്കുന്ന കർമ്മയോഗി, ഈശ്വരനിലേക്കുള്ള യജ്ഞമായി എല്ലാ കർമ്മങ്ങളും ചെയ്യുന്നു, അതുവഴി സകല കർമ്മങ്ങളും കർമ്മഫലങ്ങളും നിശ്ശേഷം ലയിച്ചുപോകുന്നു.
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Shlokam 24
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् | ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना |24|
For the one who is entirely engrossed
in divine realization, the offering or yajna is Brahman, the ladle, or the
scoop with which the yajna is performed is Brahman, the act of offering the
yajna is Brahman, and the sacrificial fire the yaga-agni is also Brahman. Such a
person, who perceives the whole thing as higher ideal or the eternal essence,
easily attains the Brahman.
Everything in the yajna is Brahman.
The verse enunciates the Upanishadic truth. All this is Brahman – “Sarvam
khalvidam Brahma” (Chandogya Upanishad). Keeping this truth in mind one should do
the karma; yajna is Brahman in every part and in all its details.
In many Indian families or spiritual centers, sadhakas chant this shloka prior to having a meal as an awareness that
the food, the body, and the act of intake – all are, in reality, the Brahman.
After an elaborate teaching about different
attributes and characters of what is karma and how a karma must be performed as
a yajna, Sri Krishna once again elevates the readers and the listeners to a
different plateau in spirituality. Till now, Bhagavan was describing the karma
yoga aspects in a minute level from all the directions and in the end as a
brilliant end to a highly ecstatic drama, Sri Krishna explodes the ultimate
wisdom of the eternal essence that pervades everywhere, in everything and constitutes
everyone.
Śhrīmad Bhāgavatam states:
sarva-bhūteṣhu yaḥ paśhyed, bhagavad-bhāvam ātmanaḥa
bhūtāni bhagavat-ātmanyeṣha bhāgavatottamaḥ
“One who sees Bhagavan everywhere
and in all beings is the supreme spiritual being.” For such advanced diviners
whose minds are entirely engrossed in divine-consciousness; the person making
the sacrifice, the object of the sacrifice, the instruments of the sacrifice,
the sacrificial fire, and the act of sacrifice, are all apparently not different
from the higher ideal onto which the sacrifice is performed.
Six elements of a yajna ritual are mentioned
in this shloka. The performance of yajna, the offering (usually ghee, butter,
or milk), the ladle used to sublime in the offering, the sacrificial flame, the
person who performs the yajna, and the final objective that the person wishes
to reach. Sri Krishna says that all the six mechanisms of yajna are nothing but
the eternal essence or the universal soul, the Brahman.
If we observe the aspect of a ritual
of yajna from a purely physical viewpoint; the ladle or the apparatus is made
of wood or metal, which is the direct product from nature, the earth, and the
offering is also a bye product from the very nature. The scholar who conducts
the yajna is formed out of food from nature. The flame and the act of yajna are
both indicators of natural phenomena. The final objective is a thought in the mind
of the person or a community, whereas the mind is a part of the nature (remember
the Samkhya philosophy).
Yajna is taken as an illustration in this shloka because at the end of Dvapara yuga, sacrifices were executed popularly by the
people and they were aware of the formalities and rituals. The principle of
yajna is appropriate to every action that a person organizes. Bhagavan clarifies that
not only the actions but all the elements attributed to the karmas also are the
part of the Brahman or the Brahman itself.
ഈശ്വരസാക്ഷാത്കാരത്തിൽ മുഴുകിയിരിക്കുന്നവനെ സംബന്ധിച്ച്, യജ്ഞത്തിനുള്ള നിവേദ്യം ബ്രഹ്മമാണ്, യജ്ഞകലശം ബ്രഹ്മമാണ്, യജ്ഞം എന്ന കർമ്മം ബ്രഹ്മമാണ്, യജ്ഞം അനുഷ്ഠിക്കുന്ന ശേഷ്ഠൻ ബ്രഹ്മമാണ്, എന്തിനുവേണ്ടി യജ്ഞം അനുഷ്ഠിക്കുന്നുവോ അത് ബ്രഹ്മമാണ്, യാഗാഗ്നിയും ബ്രഹ്മമാണ്. അത്തരത്തിലുള്ള ഒരു വ്യക്തി, എല്ലാ കാര്യങ്ങളെയും ഉയർന്ന ആദർശമായി അല്ലെങ്കിൽ ശാശ്വതമായ സത്തയായി മനസ്സിലാക്കുന്നു, അപ്രകാരം ബ്രഹ്മത്തെ തന്നെ എളുപ്പത്തിൽ നേടാനാവുകയും ചെയ്യുന്നു.
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Shlokam 25
दैवमेवापरे यज्ञं योगिन: पर्युपासते | ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति |25|
Some yogis perform yajna submitting to the Gods only, others
by the unification of the self (Jiva atma) with Brahman, submit the self as yajna in
the fire of Brahman.
Bhagavan begins to narrate the different types and forms of
yajnas here:
(1) Some sadhakas perform yajna to the Gods. They worship
different Gods, meditate on them, pray to them and in many ways satisfy the
Gods. They may be termed Karma yogis or Bhakti yogis.
(2) Some other sadhakas perform yajna to the Brahman by
offering jivatma as oblation in the fire of Brahman. Fire consumes everything
and converts all into its own element. Similarly, the whole of the objective
world melts into Brahman. The mind and ego are also objective phenomena
pertaining to the inner nature of man. These special sadhakas offer themselves
as their entirety to the yajna. These are the Jnana yogis. This sacrifice leads
to identity with Brahman ultimately. This leads to the liberated state of the jnana
yogi which is Brahma jnana.
Some yogis worship the celestial gods with material offerings
unto them. Others worship the Brahman by submitting self as sacrifice in the
fire of the Supreme Truth.
Sacrifice, or yajna, should be performed in divine awareness
as an offering to the higher ideal or the eternal essence. However, people vary
in their understanding, and hence perform sacrifice in different manners with different
perception. Persons with worldly understanding, and wanting mostly the material
rewards, make offerings to the celestial gods.
Other sadhakas with deeper understanding of the meaning of yajna offer their own selves as sacrifice to the Supreme. This is called “atma samarpan”.
ചില യോഗികൾ ദേവകൾക്ക് മാത്രം കർമ്മങ്ങൾ സമർപ്പിച്ച് യജ്ഞം ചെയ്യുന്നു, മറ്റുള്ളവർ ബ്രഹ്മവുമായി സ്വയം (ജീവാത്മാവ്) ഏകീകരിക്കുന്നതിലൂടെ, ബ്രഹ്മത്തിന്റെ അഗ്നിയിൽ യജ്ഞമായി സ്വയം സമർപ്പിക്കുന്നു.
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Shlokam 26
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति | शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति |26|
Some yogis
offer hearing and other senses into the sacrificial flame of self-discipline
whereas others offer sense objects like sound, into the sacrificial flame of the senses.
Two more types
of yajnas are narrated here, in the first yajna, we use our discrimination to
limit the activities of our senses. Symbolically, self-control is like the fire
to which the senses are offered.
The Ramayana demonstrates
this yajna concept clearly with the illustration of Ravana and Dasharatha. Ravana’s
ten heads are demonstrative of the ten senses (5 sense organs + 5 organs of
action). He was under such stimulus from his senses, he used them so much for fun
and pleasure that they became his ten heads or faces which show the corruption
of his mind. On the other hand, King Dasharatha exercised such control over his
ten (dasha) senses that they carried him to his terminus like a chariot (ratha),
hence the name, Dasharatha.
The second yajna
is a classier form of the first yajna. Instead of offering the senses to the
fire of self-restraint, the sense objects themselves, or more precisely, the conception
of an object is sacrificed. These yogis distinguish that objects are nothing
but formations of the same three cosmic forces or universal gunas: sattva,
rajas and tamas.
Fire alters
the nature of things consigned into it. In outward ceremonial Vedic yajnas, it consumes
offerings submitted to it. In the core exercise of devoutness, fire is representational.
The fire of self-control burns the desires of the senses.
Here, Sri
Krishna discriminates between two reverse methods to spiritual advancement. One
is the path of denial of the senses, which is involved in the practice of “hatha yoga.” In
this type of yajna, the karmas of the senses are put off, except for the simple
upkeep of the body. The mind is entirely withdrawn from the senses and made introversive,
by power of self-discipline.
Opposite to hatha
yoga is the practice of “bhakti yoga.” In this second type of yajna, the senses
are prepared to witness the splendor of the higher ideal that establishes in
every particle in the universe. The senses don’t work as tools for physical pleasure;
rather they are channeled to perceive the eternal essence in everything.
ചില യോഗികൾ കേൾവിയും മറ്റ് ഇന്ദ്രിയങ്ങളും ആത്മസംയമനത്തിന്റെ യാഗാഗ്നിയിലേക്ക് സമർപ്പണം ചെയ്യുന്നു എങ്കിൽ, മറ്റു ചിലർ ഇന്ദ്രിയങ്ങളാകുന്ന ത്യാഗാഗ്നിയിലേക്ക് ശബ്ദം മുതലായ ഇന്ദ്രിയ വിഷയങ്ങളെ സമർപ്പിക്കുന്നു.
🍀🍀🍀🍀🍀🍀🍀
Shlokam 27
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे | आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते |27|
Some yogis, encouraged by knowledge,
submit the functions of all their senses (indriyas) and their life energy
(pranas) in the fire of the controlled mind (atma-samyama).
There are some yogis who follow the
path of discrimination, or jnana yoga, and establish the knowledge to pull out
their senses from the physical world. Whereas hatha yogis attempt to imprison the senses with forceful
will-power, jnana yogis achieve the equivalent result with the repetitive
practice of discrimination based on knowledge. They engross in deep
contemplation or dhyana upon the imagined nature of the world, and the character
of the self as distinct from the body, mind, intellect, and ego. The senses are
withdrawn from the world, and the mind is engaged in meditation upon the self
or the eternal essence. The goal is to become practically situated in
self-knowledge, in the assumption that the self is identical with the eternal
essence.
Pranas are energy systems within our
body that endure functional progressions. There are five types of pranas: prana,
apaana, udaana, vyaana and samaana. Same as restraining the senses conserves
energy that can be transmitted for progressing spiritually, sadhakas can
restrain the pranas to attain the equivalent result. However, this practice necessitates
the supervision of a trainer or Guru and is not recommended for
self-experimentation.
To restrain the mind, several
spiritual disciplines are essential. Restraining the senses (indriyas) and
controlling the breath (prana) are essential for mind – control. A spiritual explorer
should gradually practice sense-restraint (indriya nigraha) and
breath-regulation (pranayama) under a strict supervision. This awareness is symbolically
defined as surrendering the senses and the vibrant energy (prana) in the fire
of self-discipline.
ചില യോഗികളാകട്ടെ, അറിവിൽ നിന്നും പ്രചോദനം ഉൾക്കൊണ്ട്, അവരുടെ എല്ലാ ഇന്ദ്രിയങ്ങളുടെയും പ്രവർത്തനങ്ങളെയും അവരുടെ ജീവശക്തിയെയും അഥവാ പ്രാണനെയും വിവേകവിജ്ഞാനം കൊണ്ട് ജ്വലിക്കുന്ന ആത്മസംയമമെന്ന അഗ്നിയിൽ സമർപ്പിക്കുന്നു.
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Shlokam 28
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे | स्वाध्यायज्ञानयज्ञाश्च यतय: संशितव्रता: |28|
Some other sadhakas submit their
wealth or assets as yajna, while others offer severe austerities or tapas as yajna.
Some carry out the eight-fold path of yogic practices as yajna, and yet others learn
the sacred scriptures and nurture their wisdom as yajna, while observing stern pledges.
People are different in their prakriti,
inspirations, karmas, occupations, objectives, and sanskārs, mainly depending
on their gunas. Sri Krishna continues the narration on yajnas that sacrifices happen
in many forms, but when they are devoted to the higher ideal, they purify the
mind and senses and help to uplift the self. In this shloka, Bhagavan mentions five
such yajnas that can be executed.
Dravya yajna: Wealth or the assets
of the sadhakas are offered to deserving persons (dana) and for compassionate resolutions
which is considered a form of yajna.
Tapo yajna: Subjecting the body and
senses to severe austerities or tapas by vows of fasting and silence etc. is a
form of yajna.
Yoga yajna: Prana or breath –
control is a form of yajna. The Patanjali Yoga Darshan defines an eight-fold
path, called “ashtanga yoga”, for spiritual progression, starting with physical practices
and ending in conquest of the mind. Some yogis use this path quite effectively and
submit it as yajna.
Svadhyaya yajna: The study and the
recitation of the Vedas and other sacred texts is a form of yajna.
Jnana yajna: The quest of divine wisdom is a form of yajna. Shrimad Bhagavatam says that “true wisdom is that which increases our devotion to the eternal essence.” Thus, intensely motivated sadhakas participate in the yajna of knowledge, which when saturated with the essence of dedication, leads to devoted union or yoga with the higher ideal.
ചില സാധകർ തങ്ങളുടെ സമ്പത്തോ സ്വത്തുക്കളോ യജ്ഞമായി സമർപ്പിക്കുന്നു, മറ്റു ചിലർ കഠിനമായ തപസ്സിനെ യജ്ഞമായി സമർപ്പിക്കുന്നു. ചിലർ യോഗാഭ്യാസങ്ങളെ അഷ്ടാംഗയോഗാനുഷ്ഠാനയജ്ഞമായി നടത്തുന്നു. എന്നാൽ വേറേ ചിലർ വേദങ്ങൾ മുതലായ വിശുദ്ധ ഗ്രന്ഥങ്ങൾ പഠിക്കുകയും തങ്ങളുടെ ജ്ഞാനത്തെ യജ്ഞമായി പരിപോഷിപ്പിക്കുകയും, അതേസമയം കർശനമായ നിഷ്‌ഠകൾ പാലിക്കുകയും ചെയ്യുന്നു.
🍀🍀🍀🍀🍀🍀🍀
Shlokam 29
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे | प्राणापानगती रुद्ध्वा प्राणायामपरायणा: |29|
Some sadhakas regularly performing the regulation of prana (the
vital energy), offer the sacrifice of prana (outgoing breath) into apaana (incoming
breath), and apaana into prana, or stop the passage of both prana and apaana.
In this shloka, Sri Krishna delivers a detailed narration of pranayama
as a procedure of yajna. The exercise of pranayama must be performed under the
supervision of a Guru, otherwise it can be hurtful.
The pranas are the life energies essential for the bodily
functions including breathing, digestion, circulation and so on. They also work
as the connection between the mind and the body. We usually observe that when our
mind is upset, our body develops self- induced sicknesses through the pranas due
to the link of the mind and the body.
As our mind and body are linked by means of the pranas, we can
regulate the mind by regulating the pranas. In pranayama, one regulates the
breathing pattern (breathe in – retain – breathe out) as well as the time
interval between each breath. This regulation has a straight influence on the
mind.
In the science of Ashtanga Yoga, the fourth stage is
Pranayama. This exercise is supportive in eliminating the ailments of the body
and keeping the mind tranquil. Pranayama has three stages. Breathing in is
called Puraka; discharge the breath is called Rechaka; and holding of breath is
called Kumbhaka. Pranayama is often performed with holy mantras like Om.
The practice of pranayama,
which can be generally interpreted as “control of breath,” involves:
Pūraka—the process of drawing the breath into the lungs, Rechaka—the
process of emptying the lungs of breath, Antar Kumbhaka—holding the breath in
the lungs after inhalation. The outgoing breath gets suspended in the incoming
breath during the period of suspension, Bāhya Kumbhaka—keeping the lungs empty
after exhalation. The incoming breath gets suspended in the outgoing breath
during the period of suspension.
Yogis who are motivated toward the practice of pranayama, apply the procedure of breath control to
discipline the senses and bring the mind into concentration. Then they submit
the controlled mind in the essence of yajna to the Higher Ideal.
പ്രാണായാമത്തിൽ താല്പര്യമുള്ള സാധകർ, പ്രാണാപാന വായുക്കളുടെ ഗതിയെ നിയന്ത്രിച്ച് അപാനവായുവിൽ പ്രാണവായുവിനേയും പ്രാണവായുവിൽ അപാനവായുവിനേയും ഹോമിക്കുന്നു.
{ ശ്വാസത്തെ ഉള്ളിലേക്ക് എടുക്കുന്നത് പൂരകം. പുറത്തേക്ക് വിടുന്നത് രേചകം. പ്രത്യേക ക്രമത്തിൽ ശീലിക്കുന്ന പൂരക-രേചകങ്ങൾക്കിടയിൽ ശ്വാസത്തെ അകത്തോ പുറത്തോ നിർത്തുന്നതിന് കുംഭകമെന്ന് പറയുന്നു. നിശ്ചിതക്രമത്തിൽ പൂരക-രേചക-കുംഭകങ്ങൾ ചെയ്യുന്നതാണ് പ്രാണായാമം }
🍀🍀🍀🍀🍀🍀🍀
Shlokam 30
अपरे नियताहारा: प्राणान्प्राणेषु जुह्वति | सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषा: |30|
Other sadhakas restrict their food
intake and submit the breath into the life-energy (prana) as yajna. All these
performers of yajnas are purified of their sins as an outcome of such offerings.
Prana is not just the breath; it is
a subtle life force energy that pervades the jiva. The Vedic doctrines designate
five varieties of pranas in the body—prana, apaana, vyaana, samaana, udaana—that support
to regulate various physiological bodily functions. Amid these, samaana is accountable
for the physical process of digestion. Some sadhakas are inclined toward
fasting. They restrain their food consumption with the concept that diet influences
character and behavior. Such fasting has been used as a spiritual practice since
ancient times and considered as a form of yajna. When the food intake is
curtailed, the senses tend to become weak and the prana-samaana, which is accountable
for the process of digestion, is made to counterbalance the situation. This is
the character of the yajna that some sadhakas achieve.
We must know that the whole system
of spiritual life is disturbed if attention is not given for the food we consume.
If the food is pure, the mind is pure; if the mind is pure, moksha, the liberation
is accomplished. Bhagavan here narrates that regulation of food is also a
yajna. There are five conditions to determine the quality of food (1) purity
(2) self-control, (3) righteous making, (4) offering to the higher ideal, and
(5) timeliness.
With this shloka, Bhagavan completes
the descriptive narration of different types of yajnas that various sadhakas
offer to the higher ideal as a part of their spiritual advancement. Let us summarize the six shlokas from 4.25 to 4.30 wherein Bhagavan literally gives
away the complete wisdom of the practical case study of the concept of yajnas
that is being performed for righteous reasons. The next section is the summary of
the above said narration.
മറ്റുള്ള സാധകർ ഭക്ഷണം കഴിക്കുന്നത് നിയന്ത്രിക്കുകയും പ്രാണനെ ജീവോർജ്ജത്തിലേക്ക് യജ്ഞമായി സമർപ്പിക്കുകയും ചെയ്യുന്നു. ഇപ്രകാരം എല്ലാത്തരം യജ്ഞങ്ങൾ ചെയ്യുന്നവരും അത്തരം സമർപ്പണങ്ങളുടെ ഫലമായി അവരുടെ പാപങ്ങളിൽ നിന്ന് മുക്തി നേടുന്നു.
🍀🍀🍀🍀🍀🍀🍀
*Yajnas*
Sri Krishna says in Shlokam 4-19:
those who avoid desires and all karmas are burnt in the fire of knowledge, they
are called as scholars. This is the initial discussion on Yajna. The one whose
undertakings are all free from craving and volition, whose karmas are flamed in
the fire of wisdom, is termed as a sage by the scholars. In other words, the
translation goes like this: the enlightened scholars describe the people as
wise, who performs every action free from the desire for material pleasures and
who have burnt the reactions of work in the fire of divine knowledge or wisdom.
This was the initiating narration
that Bhagavan gave away as the introductory note towards the wisdom of yajnas.
Then till Shlokam 4.23 Bhagavan continued to explain the wisdom of prescribed
karmas, non-attachment to the fruits of actions, detachment to sensory
pleasures, and so on.
Then in Shlokam 4:24 Bhagavan gave the
ultimate wisdom of the yajnas concept:
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् |
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ||
ബ്രഹ്മാർപ്പണം ബ്രഹ്മഹവിർ ബ്രഹ്‌മാഗ്നൗ ബ്രഹ്മണാഹുതം |
ബ്രഹ്മൈവ തേന ഗന്തവ്യം ബ്രഹ്മകർമ്മസമാധിനാ ||
For the one who is entirely
engrossed in divine realization, the offering or oblation is Brahman, the
ladle, or the scoop with which the yajna is performed is Brahman, the act of
offering the yajna is Brahman, and the sacrificial fire the yaga-agni is also
Brahman. Such a person, who perceives the whole thing as higher ideal or the
eternal essence, easily attain the Brahman.
Everything in the yajna is Brahman.
The verse enunciates the Upanishadic truth. All this is Brahman – “Sarvam
khalvidam Brahma” (Chandogya Upanishad). Keeping this truth in mind one should
do the karma; yajna is Brahman in every part and in all its details.
Then Bhagavan commenced His description
about the twelve types of Yajnas that the sadhakas perform for their upliftment
in the spiritual life (Shlokas 4-25 to 4-30) :-
1. Daiva yajna: normal type of yajna
for sattvic results; pujas to devatas or Gods (for example, a homa)
2. Brahma yajna: Daiva yajna done to
Brahma or Yaga-agni (the submission is to the higher ideal)
3. Indriya samyama yajna: burning
the sensory organs and desires in the agni of discipline, instead of forceful
control of emotions.
4. Indriya vishaya samyama yajna:
the subjects of the sensory organs are burnt with control of mind and here the yaga-agni
is senses or the mind itself.
5. Atma samyama yajna: by
controlling breathing and jnana-karma indriyas, this yajna is based on tattva
jnana. Getting balanced mind through discretion and meditation
6. Dravya yajna: people offer their
propensity for earning money as sacrifice to God or higher ideal in devotion
7. Thapo yajna: offering severe
austerities as sacrifice (we call it, penance)
8. Yoga yajna: performance of
eight-fold path of yogic practices as sacrifice
9. Svadhyaya yajna: cultivating
knowledge by studying the scriptures on one’s own efforts and wisdom.
10. Jnana yajna: those offer
cultivation of inspirational and spiritual knowledge as sacrifice
11. Pranayama yajna: some regularly
practise pranayama and restrain the incoming and outgoing breaths, purely
absorbed in the regulation of the life energy.
12. Niyathahara yajna: others
curtail their food intake and offer the breath into the life energy as
sacrifice.
Following the six shlokas explaining
the twelve forms of yajnas, Sri Krishna gave away the impact of the performance
of sacrifice in the shloka 4.31:
Those who know the secret of
sacrifice, and engaging in it, partake of its remnants that are like nectar,
advance toward the Absolute Truth (Brahma). Those who perform no sacrifice find
no happiness either in this world or the next.
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Shlokam 31
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् | नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्य: कुरुसत्तम |31|
Those sadhakas who consume the remnants of yajna as the
nectar, will be led to the eternal Brahman; and those who do not perform the yajnas,
oh Arjuna, the best among the Kuru dynasty, even this world is not, how then
can he get a higher world?
The secret of yajna, is the wisdom that it should be
performed for the pleasure of the higher ideal, and then the remnants can be consumed
as the divine prasad or the grace. The word “prasadam” in Sanskrit literally
means, happiness. After the yajna is completed, the remnants from the function
are recognized as prasad, or the divine grace. Partaking or sharing of such
nectar-like prasad leads to brilliance, self-cleansing, and divine or spiritual
progression.
Sri Krishna also narrates about the people who do not indulge
in yajnas. Those who do not perform any sort of yajna, keep on entangled or
stuck in the fruitive reactions of karmas and remain in the experiences from the
torments of Maya or illusion.
If we make yajna the spiritual part of our life, we can
develop the “prasaada buddhi,” which is one of the bases of karma yoga. Since
the prasaada is a gift from Eeshvara, we will not have the tendency to compare
with someone else’s achievement. The result is that we will not be disturbed
with the negative emotions such as jealousy and self-doubt. Consequently, we
will start finding the inner bliss in performing such yajnas as a part of life.
This inner joy is called “amrita” or nectar in this shloka. It will have the
power of annihilating all the sorrows.
Whereas, one who does not perform the yajnas may become ignorant about the eternal essence that pervades the entire universe. Such a person lives an unhappy existence even in the material world, and has no chance of attaining any spiritual goal or happiness if he becomes extinct from this world also.
യജ്ഞത്തിന്റെ പ്രസാദത്തെ അമൃതമായി ഭക്ഷിക്കുന്ന സാധകർ നിത്യമായ ബ്രഹ്മത്തിലേക്ക് നയിക്കപ്പെടും; കുരു വംശത്തിൽ ഏറ്റവും ഉത്തമനായ അർജ്ജുനാ, യജ്ഞം ചെയ്യാത്തവർ, ഈ ലോകത്തിലെന്നല്ല, പിന്നെ പരലോകത്തിലും എങ്ങനെ സന്തോഷവാരാകും?
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Shlokam 32
एवं बहुविधा यज्ञा वितता ब्रह्मणो मुखे | कर्मजान्विद्धि तान्सर्वानेवं ज्ञात्वा विमोक्ष्यसे |32|
All these various types of yajnas have been explained in the
Vedas. Know that they all are originating from different forms of karmas; when
one gets this knowledge, attains the moksha.
With this shloka, Sri Krishna completes the segment on real-world
yajnas. Here, we came to know about different types of yajnas. There are some
more forms of yajnas narrated in the Vedas, such as
pilgrimages, performance of pujas, divine festivals, chanting of japas and
mantras and so on. With the supervision of a guru, we can perform the one or
more yajnas that work best for us and follow it meticulously.
After concluding this segment on yajnas, Sri Krishna enters
to a very important point towards the end of Jnana Karma Sannyasa yoga chapter. Bhagavan says
that while submitting these yajnas, we must always remember that any yajna is eventually
a karma. Whereas all the karmas are originated with the gunas of prakriti, anything
that is associated to gunas is discrete or not attributed to the eternal
essence. But at the same time, Bhagavan clarifies that the person who attains
the knowledge of the yajnas originated and fully attributed to the karmas are
not attached to the Atman, attain the state of moksha. How is this possible?
The crucial fact to recognize here is that karma does not produce
self-realization, only the wisdom does. Carrying out the yajna is an opening
step towards realization, just like we prepare for a race competition. The rest
of the actions all depend on how much knowledge we have, regarding the karma of
running and performing the race in the level of a competition. Likewise, mere
performing the yajnas will not lead to the realization but this will happen
when we gain the knowledge of detaching from the doer-ship of any action and
its results.
ഈ വിവിധതരം യജ്ഞങ്ങളൊക്കെ വേദങ്ങളിൽ വിശദീകരിച്ചിട്ടുണ്ട്. അവയെല്ലാം വിവിധ തരത്തിലുള്ള കർമ്മങ്ങളിൽ നിന്നാണ് ഉത്ഭവിക്കുന്നതെന്ന് അറിയുക; ഈ ജ്ഞാനം നേടുന്നതോടെ ആ സാധകന് സംസാരബന്ധനങ്ങളിൽ നിന്നും മുക്തി ലഭിക്കും.
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Shlokam 33
श्रेयान्द्रव्यमयाद्यज्ञाज्ज्ञानयज्ञ: परन्तप | सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते |33|
Superior to sacrifice of materials or dravya yajna is the
sacrifice of knowledge, that is jnana yajna, O destroyer of enemies, Arjuna. All karmas
entirely culminate in knowledge, O Partha.
Sri Krishna narrates that the jnana yajna is the one that
leads us to the path of shreyas or bliss, rather than the path of preyas or the
pleasant by means of any other form of yajnas.
In the process of jnana yajna, we perform three stages to gain
the precise wisdom and facts by means of learning the scriptures: shravana,
manana, nidhidhyaasana. Shravana is listening with comprehensive devotion and attention.
Manana is profound contemplation or review of the knowledge or experiences.
Nidhidhyaasana is adopting the wisdom by tranquility and meditation.
Bhagavan narrates that all karmas culminate in the knowledge.
So, when a sadhaka attains the tranquility and meditative composure towards
the end of the jnana yajna, which is also a karma, the belief of doer-ship and the
tendency to enjoy the fruits of actions ends. After the successful completion
of jnana yajna there is no thought of “I am performing this karma” and “I have gained
the result.” This knowledge is nothing but the ultimate and permanent wisdom on
the eternal essence. This is also called the self-realization, moksha or mukti.
As we ultimately recognize this supreme wisdom that the whole
thing is the eternal essence, we can identify with infinite and permanent, in
that way ending our sense of limited thought process.
Dravya yajna means sacrifice performed with the aid of
material objects. Self-realisation or Atma Jnana, is the goal of all living
beings. All the religions and sacred doctrines lead to the ultimate message of finding
the self-realisation and the methods for achieving this knowledge. Whatever
fruits are obtainable by the performance of Dravya Yajna are fully and
completely realized by comprehending the Brahma Jnana. Therefore, it is
declared that Jnana Yajna is superior to all other forms, it is the yajna; par
excellence.
ഹേ ശത്രുനാശകനായ പാർത്ഥാ, ദേഹം, ഇന്ദ്രിയങ്ങൾ മുതലായ ദ്രവ്യങ്ങളെക്കൊണ്ട് അർപ്പിക്കുന്ന യജ്ഞങ്ങളേക്കാൾ ശ്രേഷ്‌ഠം ജ്ഞാനയജ്ഞമാകുന്നു. കാരണം, അഗ്നിഹോത്രം മുതലായ യജ്ഞകർമ്മങ്ങളെല്ലാം പര്യവസാനിക്കുന്നത് ജ്ഞാനത്തിലാണ്.
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Shlokam 34
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया | उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिन: |34|
Learn the Truth by approaching the
Guru, the spiritual master. Inquire from Him with veneration and render service
unto Him. Such an enlightened divine personality can impart knowledge unto you
because He has realized the Truth.
On hearing that the most virtuous
yajna is the submission of knowledge, the expected query that follows is, how
can we gain the spiritual knowledge which can be sacrificed to attain the self-realization?
Sri Krishna gives the answer in this shloka: 1) Approach the Guru, the spiritual
master. 2) Inquire from Him submissively. 3) Render service, the seva unto Him.
Spiritual elevation is neither conveyed
to the student by a monotonous training procedure, nor is it bought for a value.
It is revealed and transferred to the heart of the disciple by the Guru’s elegance,
when the disciple develops humbleness, and the Guru is contented with the seva mindset
of the disciple. Sri Krishna remarks the necessity for meeting the Guru with worship,
curious to know the Truth from Him with unpretentious attitude, and pleasing Him by
rendering seva.
In the previous shloka 33, Sri Krishna spoke about the realization of the eternal essence that is gained through the yajna of knowledge. Here, Bhagavan defines the technique by which we should pursue that knowledge. Sri Krishna says that we should commence by approaching the Guru who has two key qualities. One, He should be a “tattva-darshinaha,” means He should have realized the eternal essence Himself first-hand. Second, He should be a “jnaninaha,” one who knows the method of interacting this knowledge to the disciple. Both qualities are vital and complementary. One without the other will not work.
ആത്മീയ ഗുരുവിനെ സമീപിച്ച് പരമാർത്ഥസത്യം മനസ്സിലാക്കുക. ആരാധനയോടെ ഗുരുവിനോട് ആവർത്തിച്ചു ചോദിക്കുകയും സേവനം അർപ്പിക്കുകയും ചെയ്യുക. അത്തരമൊരു പ്രബുദ്ധമായ ദൈവിക വ്യക്തിത്വത്തിന് അറിവ് നൽകാൻ കഴിയും, കാരണം അപ്രകാരം ജ്ഞാനിയായ ഗുരു തത്വദർശനം നേടിയിട്ടുള്ളതാണ്.
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Shlokam 35
यज्ज्ञात्वा न पुनर्मोहमेवं यास्यसि पाण्डव | येन भूतान्यशेषेण द्रक्ष्यस्यात्मन्यथो मयि |35|
Having
realized the supreme knowledge from the Guru, you shall never again fall into
the delusion in this manner, O Pandava, Arjuna. By that Brahma jnana, you will
view all beings entirely in yourself, and likewise, in Me too.
In the
previous shloka 34, Sri Krishna gave importance to the Guru as well as the disciple
and clarified how an obedient disciple would grasp the supreme knowledge from
the Guru with utmost dedication and humbleness. In this shloka, Bhagavan throws
light on the supreme knowledge itself and the immediate resultant effect that
the disciple attains by receiving such a jnana.
Sri Krishna
says that this jnana completely transforms one’s vision or visualization or in other
words, the jnana gives a whole fresh technique to view the world and the beings.
The Knowledge or
the enlightenment received from the Brahmanishta Guru consists of (1) the elimination
of all past delusions or misconceptions forever, and (2) the perception or the
awareness of all beings in one’s own Self and in the Higher Ideal. The ultimate
knowledge is that the entire scheme of things is the eternal essence that we
call the Atman.
A sadhaka must
regularly observe self: Am I still in delusion, how fast can I get out from
this? Am I still having the arrogance and egotism? Am I still having the envious
approach towards others? Am I still carrying the hate and rage against others? Am
I still slave to the sensory pleasures? In this manner, our duty is to cleanse our
minds regularly to purify the senses and the mind. ‘Aim at the highest, do the
best, and success is assured in due course.’ This is Bhagavan’s encouragement
to all sadhakas through the Gita.
ആത്മീയഗുരുവിൽ നിന്ന് പരമമായ ജ്ഞാനം ഹൃദിസ്ഥമാക്കിയാൽ നീ ഇനി ഒരിക്കലും ഈ രീതിയിൽ മായയിൽ വീഴുകയില്ല. ഹേ പാണ്ഡവാ, അർജ്ജുനാ, ആ ബ്രഹ്മജ്ഞാനത്താൽ, എല്ലാ ജീവജാലങ്ങളെയും പൂർണ്ണമായും നിന്നിലും അതുപോലെ എന്നിലും വീക്ഷിക്കുന്നതിന് സാധ്യമാകും.
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Shlokam 36
अपि चेदसि पापेभ्य: सर्वेभ्य: पापकृत्तम: | सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि |36|
Even if you are the most sinful among all the sinners, you will cross
over the ocean of sins with the boat of knowledge.
The superiority of Brahma jnana is further established here
by Sri Krishna. Even the worst sinner can cleanse himself from all the sins by acquiring
the Knowledge. Mountains of sins are thrashed to dust in an instant by a slight
push by the divine wisdom. The message is that while even the most sinful can
cross over all the past sins by the boat of Knowledge, the sadhakas of karma
yoga need not have any doubt about their enlightenment through knowledge.
Sri Krishna continues the narration of the greatness of
knowledge in this shloka. Bhagavan says that this knowledge has the supremacy
of abolishing all the sins entirely, irrespective of how many sins one has committed
in the past.
Sri Krishna says here that the knowledge expanded through yajnas
will destroy all the sins. This becomes possible as the root cause making the
sin itself will be crushed through this knowledge. The root cause is nothing
but the ego, the conception of distinctiveness created by the false sense of
identification with the finite body, mind, and intellect.
Here Sri Krishna narrates a lovely metaphor to convey the ultimate
message. Bhagavan says that we can cross over the ocean of all our sins with
the vessel of knowledge.
The Kaṭhopaniṣhad states: “Light up your intellect with
divine knowledge; then with the illumined intellect, control the unruly mind,
to cross over the material ocean and reach the divine realm.”
എല്ലാ പാപികളിലും വെച്ച് ഏറ്റവും പാപി നീ ആണെങ്കിൽപ്പോലും, പാപങ്ങളുടെ മഹാസമുദ്രം നിനക്ക് ജ്ഞാനമാകുന്ന വഞ്ചിയിൽ മറികടക്കാം.
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Shlokam 37
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन | ज्ञानाग्नि: सर्वकर्माणि भस्मसात्कुरुते तथा |37|
O Arjuna! Just as the mighty fire turns wood to ashes, similarly,
the fire of Knowledge destroys all karmas into dust.
Burning fire consumes all fuel provided into it. Likewise,
the blazing fire of Knowledge can destroy all karmas and the reactions arising
out of them by yajnas performed with detachment to the fruits of actions.
When knowledge begins to occupy the darker spaces in one’s
life, the ignorance is abolished with the heat and light from the knowledge. During
this purification process, the karmas that were formed as a consequence of
ignorance, also get burnt down. When the sense of doer ship and tendency towards
sensory pleasures vanish, then the situations causing joy and sorrow also disappear,
hence no more karmas are accumulated.
When jnana establishes in a clean mind and intellect, it
burns up all karmas except prārabdha-karma, or those that are demonstrating in
this present-day deha. The severe fire of the inspiring knowledge engulfs the
reactions of all sorts of karmas such as obligatory duties (nitya-karma),
occasional duties (naimittika-karma), fruitive action (kāmya-karma), sinful
action (vikarma) and accumulated karma that has not yet fructified
(aprārabdha-karma). But it does not destroy the karma that is fructifying in
this present body (prārabdha-karma).
If one does not inquire about the spiritual values of life, that person is defeated and subjected to miseries arising from ignorance. Be it sinful
or pious, karma has its resultant actions. Sri Krishna says, it’s the wisdom
that burns down the karmic reactions when one performs the karmas as yajnas
with detachment to the karmic results and sensory pleasures.
ഹേ അർജ്ജുനാ! തീക്ഷ്ണമായ അഗ്നി വിറകിനെ ചാരമാക്കുന്നതുപോലെ, അറിവാകുന്ന തീ എല്ലാ കർമ്മങ്ങളെയും ഭസ്മീകരിക്കുന്നു.
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Shlokam 38
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते | तत्स्वयं योगसंसिद्ध: कालेनात्मनि विन्दति |38|
In this world, there is nothing as
purifying as divine knowledge. One who has achieved purity of mind through continued
exercise of Yogam or union with the higher ideal, receives such knowledge
within the self, in due course of time.
Bhagavan reiterates that the knowledge
is the greatest means of self-realization, as compared to any other mean. It is
also clarified that this knowledge is ultimately realized by the sadhaka within
himself through his own efforts. The two key factors here are that the seeker
finds the supreme wisdom (1) by his own hard work, and (2) within the self.
Sri Krishna prompts us that eventually,
it is one’s self-effort, concentration and enthusiasm that will help in acquiring
the knowledge. The Guru essentially guides us in the correct path, but the determination
to cleanse ourselves by performing yajnas must be our own, no one else will do
the effort for attaining it. As we acquire the right qualities of an earnest sadhaka
and develop proficiency in the spiritual progress, the supreme knowledge will
come inevitably.
Knowledge has the supremacy to cleanse,
uplift, liberate, and unite a person with the higher ideal or the eternal
essence, hence inspirational and pure. But a distinction and awareness need to
be established between two kinds of knowledge—academic information and real-world
consciousness.
ഈ ലോകത്ത്‌ ജ്ഞാനത്തിന് തുല്യമായിട്ട് പവിത്രകർമ്മത്തിനായി മറ്റൊരുപായവുമില്ല. ആ ജ്ഞാനം കർമ്മയോഗം കൊണ്ടും അഭ്യാസയോഗം കൊണ്ടും സംസ്കരിക്കപ്പെട്ട് കാലക്രമേണ താനേ ബുദ്ധിയിൽ തെളിയുന്നു.
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Shlokam 39
श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: | ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति |39|
The sadhaka
with faith, who is totally focused on achieving wisdom and has controlled the
senses, obtains the supreme knowledge. Having attained this knowledge, he promptly
conquers the definitive peacefulness.
Sri Krishna moves
to the idea of “faith” in the framework of knowledge. The spiritual advancement
with steady intellect and faith is very important towards attaining the
ultimate knowledge. This journey takes a lot of ups and downs that provides
immense number of real-time experiences in life science. Faith helps us admit
what we cannot understand at present and strive to maintain the seeker’s
mindset till we attain the goal.
Jagadguru
Shankaracharya has clarified the concept of faith: “guru vedānta vākyeṣhu dṛiḍho viśhvāsaḥ śhraddhā. Faith
means steady confidence in the teachings from the Guru and the scriptures.” But
when such faith is placed upon a sinful personality, it can lead to catastrophic
consequences. But when it is placed on the true Guru, it opens the pathway for
eternal happiness.
In this
shloka, Sri Krishna narrates the attributes for attaining knowledge of
self-realization. The three characteristics are: faith (shraddha), focus (tatparya),
and sense control (samyama).
There are four
areas we need to have the ardent faith as sadhakas: faith in scriptures, faith in
Guru, faith in the self and faith in the truth of the eternal essence or atman.
Next attribute is the focus mentioned as “tatparah,” which is the intense commitment
and focus of the seeker to go on with the selected path towards attaining the
wisdom. The third attribute, sense control which is mentioned as “samyatindriyah”,
denotes the much-required detachment and control over the senses, sense objects
and sensory pleasures.
ഗുരുവിലും ശാസ്ത്രവാക്യങ്ങളിലും അളവറ്റ വിശ്വാസവും വിഷയേന്ദ്രിയങ്ങളിൽ നിയന്ത്രണവും ജ്ഞാനസമ്പാദനത്തിൽ താത്പര്യവും നിലനിർത്തുന്ന സാധകൻ ജ്ഞാനം നേടുകയും വേഗത്തിൽ പരമശാന്തി കൈവരിക്കുകയും ചെയ്യുന്നു.
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Shlokam 40
अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति | नायं लोकोऽस्ति न परो न सुखं संशयात्मन: |40|
The person who is devoid
of knowledge and faith, and has a doubting mind, will perish. Neither this
world nor the next nor happiness exists for the person who has a perennial skeptical mind.
In the previous shloka 39, Sri Krishna narrated the characteristics of a person who possesses the attitude
of seeking the knowledge with faith and sensory resilience. Such a divine soul
reaches the state of ultimate peacefulness, or moksha without any doubt in this
world itself. Whereas in this shloka, Bhagavan narrates about that person’s characteristics who
is just opposite to a virtuous person. As per Sri Krishna, the ignorant man,
the faithless man, the doubting man goes to destruction. For the doubting personality,
there is no happiness either in this world or the next.
There are three main
obstacles for a person in the path of self-realization: ignorance or lack of knowledge,
lack of faith, and constant doubting. When the seeker comes out of his shell
and taste the nectar of knowledge contained in the scriptures, that person
attains the wisdom in life. But the lack of knowledge makes a person
ignorant of the life science which makes him live in total darkness of sinful
attributes.
The unfaithful person also
suffers devastation. The scriptures provide the righteous way, the way of
Dharma, and the Guru gives directions about spiritual practices for dharmic life. The seeker
should have faith in both. Otherwise, he falls from the way of Dharma, consequently a sinful
manner of life leads to devastation.
Sri Krishna narrates that continuous dis-trustfulness is another hindrance on the spiritual path. This prevents one
having a peaceful living in this world. Bhagavan asks, if this is the case,
where can such a negative person find happiness?
അറിവും വിശ്വാസവും ഇല്ലാത്തവനും എപ്പോഴും സംശയാലുവായവനും നാശം സംഭവിക്കുന്നു. എന്നും സന്ദിഗ്ദ്ധ മനസ്സുള്ള വ്യക്തിക്ക് ഈ ലോകത്തിലോ പരലോകത്തിലോ സുഖം ലഭിക്കുന്നില്ല.
🍀🍀🍀🍀🍀🍀🍀
Shlokam 41
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् | आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय |41|
O Dhananjaya, Arjuna, karmas do not
bind those who have relinquished karmas in the fire of Yogam, whose uncertainties
have been dismissed by knowledge, and who are positioned in knowledge of the
self.
Sri Krishna prepares to conclude the
fourth chapter with this and the next shloka. Bhagavan clarifies once again
that the sadhaka who performs the path of karma-sannyasa, or yajna of actions, only
can liberate from the attachment of fruits of actions. Here Arjuna is being
addressed as Dhananjaya, which means conqueror of wealth, as Arjuna is a famous
warrior who can amass a lot of material wealth and, he is ready to attain more
wealth of knowledge towards self-realisation.
As we approach the end of Jnana
Karma Sannyasa Yogam, we tend to have some queries in our minds. One is, who is
not bound by Karma? The answer is “the nishkama karma yogi,” the sadhaka whose uncertainties
are cleansed by knowledge and who is firmly established in the Self.
The next query could be, what should
a sadhaka do to get liberated from the attachment of karmas? The answer is, the
seeker should abandon the results arising out of the fruits of actions and all
the outcomes are to be performed as yajnas to a higher ideal.
Karma is action that are performed as
per prescribed services and societal duties, sannyasa means “to relinquish,”
while “yogam” means “divine union with the higher ideal or eternal essence.” Sri
Krishna uses the phrase “yogasannyasta karmāṇaṁ,” mentioning “those who relinquish all prescribed karmas,
dedicating their body, mind, and soul to the eternal essence.” Seekers who
submit all their actions as a divine service to the higher ideal find themselves
moulded as self-realized souls.
ഹേ ധനഞ്ജയാ, അർജ്ജുനാ, യോഗാഗ്നിയിൽ കർമ്മങ്ങൾ സമർപ്പിച്ചവരേയും, അറിവിനാൽ അനിശ്ചിതത്വങ്ങൾ ഇല്ലാതാക്കിയവരേയും, ആത്മജ്ഞാനത്തിൽ സ്പഷ്ടമായിട്ടുള്ളവരേയും ഒരു കർമ്മവും ബന്ധിക്കുന്നില്ല.
🍀🍀🍀🍀🍀🍀🍀
Shlokam 42
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मन: | छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत |42|
Therefore, with the sword of
knowledge, slit your uncertainties that are created out of unawareness and exist
in your heart; establish yourself in this path of yoga, and arise, O Bharata, Arjuna!
With this shloka, Bhagavan concludes
the narration of Jnana Karma Sannyasa Yogam, the chapter 4 in the Bhagavad
Gita. In this concluding shloka Sri Krishna encourages Arjuna to throw up all
his uncertainties and worries and recoup to the battle in Kurukshetra. As a
message to the sadhakas of Bhagavad Gita, Maharshi Veda Vyasa induces us to
practice the karma yoga as nishkama karma yogis.
The earlier shloka 14, if we refer:
na māṁ karmāṇi limpanti na me karma-phale spṛihā |
iti māṁ yo ’bhijānāti karmabhir na sa
badhyate ||
ന മാം കർമ്മാണി ലിമ്പന്തി ന മേ കർമ്മഫലേ സ്പൃഹാ |
ഇതി മാം യോഭിഽജാനാതി കർമ്മഭിർ ന സ ബദ്ധ്യതേ ||
Means: “There is no karma that
affects Me; nor do I desire for the fruits of action. One who recognizes this
reality about Me also does not become attached in the fruitive results from the
karmas.” Bhagavan clarifies the level of divinity that a true karma yogi attains
having followed the prescribed principles. In the conclusion, Bhagavan
reiterates the importance and necessity of performing the karma yoga in its
pure and prescribed format otherwise the sadhakas will miss the direction which
will eventually lead to sinful life.
Sri Krishna narrates the position of
our amassed ignorance with the phrase “hritstham” which factually means heart,
but essentially points to the four-fold antah-karana encompassing the mind,
intellect, ego and consciousness. Ultimately, the big message that the shloka
announces is that “we must arise not just physically, but also spiritually, to
a fresh height of realization."
അല്ലയോ അർജ്ജുനാ, അതിനാൽ, അറിവിന്റെ വാളുകൊണ്ട്, അജ്ഞതയിൽ നിന്ന് ഉടലെടുത്തതും ഹൃദയത്തിൽ നിലനിൽക്കുന്നതുമായ നിന്റെ അനിശ്ചിതത്വങ്ങളെ ഛേദിക്കുക; കർമ്മയോഗത്തിന്റെ ഈ പാതയിൽ സ്വയം നിലയുറപ്പിക്കുക, ഹേ ഭാരതാ, എഴുന്നേൽക്കുക!
🍀🍀🍀🍀🍀🍀🍀
|| ഇതി ശ്രീമദ് ഭഗവദ് ഗീതാസു ഉപനിഷത്‌സു
ബ്രഹ്മവിദ്യായാം യോഗശാസ്ത്രേ ശ്രീകൃഷ്ണാർജ്ജുനസംവാദേ
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ഇങ്ങനെ ജ്ഞാനകർമ്മസന്ന്യാസയോഗമെന്ന നാലാം അദ്ധ്യായം സമാപിക്കുന്നു
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