Srimad Bhagavad Gita | Chapter 5 ~ Karma Sannyasa Yogam
Shrimad Bhagavad Gita
श्रीमद् भगवद् गीता
Chapter 5
References
https://www.holy-bhagavad-gita.org/, https://vivekavani.com/
https://gitajourney.com/, Srimad Bhagavad Gita-Bhavarthabodhini
Karma Sannyasa Yogam
കർമ്മ സന്ന്യാസ യോഗം
യോഗസന്ന്യസ്തകർമ്മാണാം ജ്ഞാനസംച്ഛിന്നസംശയം
ആത്മവന്തം ന കർമ്മാണി നിബധ്നന്തി ധനഞ്ജയ
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.
Shloka 42 says:
തസ്മാദജ്ഞാനസംഭൂതം ഹൃത്സ്ഥം ജ്ഞാനാസിനാത്മനഃ
ഛിത്വൈനം സംശയം യോഗം അതിഷ്ഠോത്തിഷ്ഠ ഭാരത
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!
Here, Arjuna comes up with another question as how is it possible for relinquishing the Karmas when we are supposed to perform the Karmas. In a way, it is an impulsive question by a disciple, but the great sage Veda Vyasa, positioned such a question which instigates Bhagavan to narrate how the Karmas are to be relinquished which will lead to a virtuous life.
Shlokam 1
अर्जुन उवाच |
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि | यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् |1|
Arjuna asked: O Sri Krishna, You admired karma sannyasa (the pathway of
renunciation of actions), and You also recommended to carry on with karma yoga (effort with dedication). Kindly advise me definitively
which of the two is more beneficial?
Similar to chapter 3, chapter 5 also
starts with Arjuna’s questions on karma yoga concept. Whereas Arjuna’s doubt in
chapter 3 was between karma and jnana, as we concluded chapter 4, now the doubt
is between karma yoga and karma sannyasa.
Even after a detailed narration of
the importance of performing karmas as yajnas and thereby leading a virtuous
life, Arjuna searches for a way out to avoid the war and run away from the
battlefield. Whereas in the initial stages, Arjuna was overwhelmed with grief,
his intellect seems to have captured the concept of being in equanimity with
the consciousness while performing the karmas. Ultimately Arjuna has understood
the fact that now he would not be able to escape from fulfilling his dharma.
Having comprehended the necessity of
following his swadharma, fulfilling the prescribed karmas and avoiding the
scenario of getting sinful effects by embracing para-dharma, Arjuna now decides
to further contemplate the most beneficial path towards the realisation of the ultimate
truth. In a way, Arjuna thought that karma sannyasa (renunciation of works) and
karma yoga (work in devotion) have contradictory meanings, and it is not practical
to achieve the goals concurrently. So, as a devout disciple, having complete
awareness of the knowledge that is being narrated by his Guru, Bhagavan Sri
Krishna, Arjuna puts forward this question and the next which follows.
Shlokam 2
श्रीभगवानुवाच |
संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ | तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते |2|
Sri Bhagavan said: Both renunciation
of action (karma sannyasa) and the yoga of action (karma yoga) lead to the ultimate
bliss (moksha). Nonetheless, among the two, the karma yoga is superior than karma
sannyasa.
As a ready answer to Arjuna’s query,
Sri Krishna’s reply is really quick and straight. Bhagavan clarifies that if
you ask which one is better for you, then the answer is “karma yoga.” Though the
answer seems simple, there are many attributes to this as we observed in
chapters 3 and 4.
Information or guidance, given by the
Guru to a disciple, makes the right impact based on the disciple’s current
situation and how the student receives the core knowledge into his intellect. Sri
Krishna, the Guru, rightly understands Arjuna’s question and his current
situation and answers that karma yoga or the yoga of action is the much better
and more beneficial path than karma sannyasa or the renunciation of action.
A karma yogi performs both spiritual
and social karmas based on his combination of tri-gunas. Social karmas are performed based on his physical
situation as well as the desires while the mind is devoted to a higher ideal. When
he starts the sadhana of karma yoga by performing the actions as yajnas, he gradually
gets elevated himself from the physical awareness to spiritual realization.
Whereas a karma sannyasi is an elevated
soul, who have already ascended from a mere physical perception. A karma sannyasi is one who can even abandon
the social karmas owing to the full-time devotion to the higher ideal, and engrosses
fully in the performance of spiritual karmas. In short, karma yoga is the gentle
path for majority of the mankind, while karma sannyasa can be pursued under the
proficient direction of a Guru.
ശ്രീ ഭഗവാൻ പറഞ്ഞു: കർമ്മസന്ന്യാസവും കർമ്മയോഗവും പരമമായ ശ്രേയസ്സിലേക്ക് നയിക്കുന്നു. എന്നിരുന്നാലും, രണ്ടിലും വെച്ച് കർമ്മയോഗം കർമ്മസന്ന്യാസത്തേക്കാൾ കൂടുതൽ ശ്രേഷ്ഠമാണ്.
Shlokam 3
ज्ञेय: स नित्यसंन्यासी यो न द्वेष्टि न काङ् क्षति | निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते |3|
A karma yogi, who does not attach
the desires and does not succumb to hatred is considered always renounced, a
nitya sannyasi. Thus, detached from all the dualities, such a person is simply free
from all the attachments of physical nature.
Bhagavan continues to narrate the
attributes of a karma yogi with the karma sannyasa in the background. After
announcing that karma yoga is far superior than karma sannyasa, Sri Krishna
indicates the characteristics of a real karma yogi.
Here, the most important word is “nitya
sannyasi.” Bhagavan says that a sadhaka who performs the karma yoga in its true
spirits, and if that person identifies the dualities in this material world
thereby takes care himself to stay away from the ill effects of the dualities,
he is a nitya sannyasi, an eternal renouncer.
Bhagavan defines a nitya sannyasi as
the one who totally surrenders his ego, irrespective of the external objects around and the real-life circumstances.
Bhagavan describes that if the sadhaka shows three characteristics: free from
hate, liberated from earnest expectations and detached from duality, that
person is an eternal renouncer, a nitya sannyasi.
Obstacle to happiness or any reason
for sorrow, lead to hatred. Constant thinking for pleasures, lead to
expectations. Attachment to the worldly aspects, lead to persistent worries. If
we keep on living in these dualities, our lives become sinful as per the karma
yoga principles.
ശക്തിമാനായ അർജ്ജുനാ, കർമ്മം ചെയ്യുമ്പോഴും രാഗദ്വേഷങ്ങൾ ഇല്ലാത്തവൻ നിത്യസന്ന്യാസിയാണെന്നറിയുക. ഇപ്രകാരം ഒരു കർമ്മയോഗി അനായാസം കർമ്മബന്ധനങ്ങളിൽ നിന്നും മുക്തി നേടുന്നു.
Shlokam 4
साङ्ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डिता: | एकमप्यास्थित: सम्यगुभयोर्विन्दते फलम् |4|
Only kids who are ignorant will say
that the yoga of analytical knowledge (samkhya yoga) and the yoga of action (karma yoga) are different in
each other, wise people do not think so. The person who is perfectly
established in one path and advances, attains the result of both the ways.
If we remember the chapter 2 which
is named as Samkhya Yoga, it is the most important chapter as Maharshi Veda
Vyasa depicts Lord Krishna’s condensed wisdom of the entire Bhagavad Gita in one
chapter. Samkhya Yoga is the essence of the whole Bhagavad Gita. Samkhya Yoga
can be better understood as four major themes –
1. Arjuna totally submits himself to
Sri Krishna and accepts his place as a believer and Sri Krishna as his Guru. He appeals to Sri Krishna for guiding him to discharge the distress;
2. Clarification of the main reason
of all miseries, which is unawareness of the true nature of self;
3. Introduction to karma yoga - the
process of selfless action without being attached to its results; and
4. Description of a flawless person,
Sthithaprajnha - One whose mind is stable and focused.
Samkhya Yoga helps its students to
acquire knowledge based on intellectual and analytical thinking to understand
what the nature of spirit and matter actually is. It is a path most appropriate
for individuals who prefer to engross with the world and their supreme
development through try-outs, deep thinking, and value-based efforts.
Sri Krishna then goes on to say that
only people who are ignorant (same as children who do not have sufficient intellectual
growth compared to a learnt scholar) consider the connection between karma yoga and karma sannyasa are in different paths. The seeker
performs actions as per his swa-dharma, but focuses on scrutiny and sublimating
the ego while performing the karmas as yajnas. This period is called karma
yoga. Then the seeker advances towards lessening the karmas concentrating the
intellect in gaining knowledge under the direction of a Guru. This second period
will be effective only after the ego has been sublimated through yajna. This is
called karma sannyasa.
Shrimad Maha Bhagavatam states:
“One who admits the objects of the
senses, neither having desire for them nor running away from them, in the
divine awareness that everything is the energy of that higher ideal as a
service to the eternal essence, such a person is the highest devotee.” Thus, the truly learned person sees no
difference between karma yoga and karma sannyasa. By following one of them, the
results of both are achieved in a methodical manner.
അപഗ്രഥനാത്മക ജ്ഞാനയോഗവും (സാംഖ്യയോഗം) കർമ്മയോഗവും പരസ്പരം വ്യത്യസ്തമാണെന്ന് അറിവില്ലാത്ത കുട്ടികൾ മാത്രമേ പറയൂ, ജ്ഞാനികൾ അങ്ങനെ കരുതുന്നില്ല. ഏതെങ്കിലും ഒരു പാതയിൽ പൂർണ്ണമായി സ്ഥിരത കൈവരിക്കുകയും ആത്മീയമായി മുന്നേറുകയും ചെയ്യുന്ന വ്യക്തി രണ്ട് വഴികളുടെയും ശുഭകരമായ ഫലം നേടുന്നു.
Shlokam 5
यत्साङ्ख्यै: प्राप्यते स्थानं तद्योगैरपि गम्यते | एकं साङ्ख्यं च योगं च य: पश्यति स पश्यति |5|
That state of self-realisation (moksha)
attained by the sadhakas of wisdom (jnana yogis) is also attained by the
sadhakas of action (karma yogis). Those who can see this oneness of Jnana and
Karma, really sees the reality.
Sri Krishna narrates the all-important
point of the harmony of Jnana yoga and Karma yoga in the path towards the
ultimate goal of self-realisation. Each sadhana in any type of path can look superficially
dissimilar, but ultimately all the paths are converging to a single point of
moksha. It is only the ignorant who visualize that one path is superior to the
other.
These different ways and manners are intended to help different sadhakas having different tendencies, samskars or gunas. The harmonization of different schemes and faiths is the purpose of the Bhagavad Gita. The Guru asserts that the goal is the same, and explains the different paths from the unified viewpoint. Here Bhagavan demands a sadhaka to make his vision more effective and more balanced which can make him comprehend the wisdom that the manners followed in karma yoga and jnana yoga are intended towards the same destination of self-realisation.
ജ്ഞാനയോഗികൾ നേടുന്ന ആത്മസാക്ഷാത്കാരത്തിന്റെ അതേ അവസ്ഥയാണ് കർമ്മയോഗികളും കൈവരിക്കുന്നത്. ജ്ഞാനത്തിന്റെയും കർമ്മത്തിന്റെയും ഈ ഏകത്വം കാണാൻ കഴിയുന്നവരാണ് യാഥാർത്ഥ്യത്തെ കാണുന്നത്.
Shlokam 6
संन्यासस्तु महाबाहो दु:खमाप्तुमयोगत: | योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति |6|
O mighty Arjuna! Renunciation is tough
to achieve without karma yoga. The sage who is harmonized in karma yoga swiftly
reaches to Brahman.
Bhagavan’s narrates that without performing
the Karma Yoga, the final renunciation (karma sannyasa) and the Self-realisation
are not possible to be achieved. Without achieving the goals of Karma Yoga – that
is, doing karmas without craving and attachment, and surrendering the fruits of
action to a higher ideal is unquestionably essential for the ultimate Knowledge
of Self.
Karma yoga can be taken the basic development,
and jnana yoga is the higher progression. If the groundwork of karma yoga is not
strongly done, the upper frame of jnana or wisdom will not be formed as
required.
In shlokam 2, Sri Bhagavan said: Both renunciation of action (karma sannyasa) and the yoga of action (karma yoga) lead to the ultimate bliss (moksha). Nonetheless, among the two, the karma yoga is superior than karma sannyasa.
Sri Krishna suggests Karma yoga and yajna
to the higher ideal in the expected growth of spiritual life. Transparency and pureness
are the distinctive characteristics of sannyasa or surrender. Without going
through a sequence, any sadhaka will not attain the benefits of Karma and
Jnana. Bhagavan indicates that while performing one’s duties in the world, a
person should gradually learn to rise above anger, greed, and desire. This is Karma
sannyasa performed through Karma yoga.
ഹേ ബലവാനായ അർജ്ജുനാ! കർമ്മയോഗത്തിലൂടെയല്ലാതെ കർമ്മസന്ന്യാസം നേടാൻ പ്രയാസമാണ്. കർമ്മയോഗത്തിൽ സമന്വയിച്ച മുനി, അതിവേഗം ബ്രഹ്മത്തെ പ്രാപിക്കുന്നു.
Shlokam 7
योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रिय: | सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते |7|
A sadhaka who is dedicated to the
yoga of action (a karma yogi), with heart purified, with mind-controlled and
senses balanced, he is not attached to the karmas being performed.
Sri Krishna continues with the advantages
and merits of being in karma yoga thereby indicating the characteristics of a
karma yogi. Bhagavan defines the qualities of the sadhaka who is in continuous
action, but who is not stained by sin out of the karmic reactions. By performing
the Nishkama karma, with purity of heart, controlling the mind, surrendering
the senses, perception of the one Self, the Atman in all beings – these are the
characteristics of the man of seamless wisdom.
The insight of the one Supreme Self,
Atman, in himself and in all beings leads the sadhaka to the realisation of the
eternal essence. The person who realizes the concept of a unified Atman, can
get rid of the hate on others, desire to injure others for selfish reasons, envy
and jealousy, competitive spirit, no mental hurry to go ahead of every other
man, as we find in the practical world.
In this shloka, Sri Krishna explains
the vision of a sadhaka who is performing karma yoga who does not generate material
cravings and renounces the results in the yajna of wisdom. He sees the eternal
essence everywhere, in himself as well as in every other being.
The word atma has been used with
many meanings in the Vedic literature: for God, for the soul, for the mind, and
for the intellect. This shloka explains
all these meanings. Bhagavan says that a
“yoga yuktah” person, means a karma yogi is a noble soul is with “viśhuddhātmā”
that means purified intellect, and “vijitātmā,” who has conquered the mind, and
“sarva-bhūta-ātma-bhūta-ātmā,” the one who sees the Soul of all souls in every
living being.
കർമ്മയോഗത്തിൽ ശ്രദ്ധയർപ്പിക്കുന്ന ഒരു സാധകൻ, ഹൃദയശുദ്ധിയോടെ, മനസ്സിനെ നിയന്ത്രിക്കുകയും ഇന്ദ്രിയങ്ങൾ സന്തുലിതമാക്കുകയും ചെയ്യുന്നു; അപ്രകാരം അനുഷ്ഠിക്കപ്പെടുന്ന കർമ്മങ്ങളിൽ കർമ്മയോഗി ബന്ധനസ്ഥനാകുന്നില്ല.
Shlokam 8 & 9
नैव किञ्चित्करोमीति युक्तो मन्येत तत्त्ववित् | पश्यञ्शृण्वन्स्पृशञ्जिघ्रन्नश्नन्गच्छन्स्वपञ्श्वसन् |8|
प्रलपन्विसृजन्गृह्ण्न्नुन्मिषन्निमिषन्नपि | इन्द्रियाणीन्द्रियार्थेषु वर्तन्त इति धारयन् |9|
A steadfast karma yogi does not
think that he is the doer of the karmas. The karmas such as seeing, hearing,
touching, smelling, moving, sleeping, breathing, speaking, excreting, grasping,
and opening or closing the eyes; all these karmas are envisaged merely as the
sensory actions moving with the sense objects.
The attitude of a karma yogi who is performing
with steady intellect and wisdom is explained here. Atma is the spectator of
all the happenings in the world. Sun is only a witness to several kinds of
karmas that occur under the light and heat that is being provided always. It is
like a lamp which witnesses all the actions taking place in a drama being
played on a platform. Likewise, the Atma is just a witness of the activities of
the body, the senses, and the mind of a human being.
If we remember the 28th
shloka in chapter 3, karma yogam:
തത്വവിത്തു മഹാബാഹോ ഗുണകർമ്മവിഭാഗയോഃ
ഗുണാ ഗുണേഷു വർത്തന്ത ഇതി മത്വാ ന സജ്ഞതേ
O mighty-armed Arjuna, the one who knows the truth or tattva, about the divisions of gunas as well as their functions, recognizes the interplay of gunas everywhere. Having known this, he does not get attached to the karmas and their fruits.
The common term in this shloka of
karma yogam and 8th shloka of karma sannyasa yogam is “tattva-vit”. The
wise person is termed a “tattva - vit” – one who knows the truth or tattva.
The truth is that all karmas in this world are performed by prakriti or the
mother nature and prakriti is comprised of the three gunas and their respective
functions, termed in this shloka as “guna-karma-vibhaaga.”
Maharshi Vasishta advised Lord Sri Rama in Yoga Vasishta: “kartā bahir kartāntarloke vihara rāghava”. “O Rama, outwardly engross in karmas meticulously, but inside exercise yourself as the non-doer of all your actions.” In this divine realization, the karma yogis visualize themselves as the instruments of the eternal essence which pervades everywhere and in everyone.
സമർപ്പണഭാവമുള്ള കർമ്മയോഗി, താൻ കർമ്മങ്ങളാൽ ബന്ധിതനാണെന്ന് കരുതുന്നില്ല. കാണുക, കേൾക്കുക, സ്പർശിക്കുക, മണക്കുക, ചലിക്കുക, ഉറങ്ങുക, ശ്വസിക്കുക, സംസാരിക്കുക, വിസർജ്ജിക്കുക, ഗ്രഹിക്കുക, കണ്ണുകൾ തുറക്കുകയോ അടയ്ക്കുകയോ ചെയ്യുക തുടങ്ങിയ കർമ്മങ്ങൾ; ഈ കർമ്മങ്ങളെല്ലാം ഇന്ദ്രിയ വസ്തുക്കളാൽ സംഭവിക്കുന്ന ഇന്ദ്രിയ പ്രവർത്തനങ്ങളായി ഒരു തത്ത്വദർശി വിഭാവനം ചെയ്യുന്നു.
Shlokam 10
ब्रह्मण्याधाय कर्माणि सङ्गं त्यक्त्वा करोति य: | लिप्यते न स पापेन पद्मपत्रमिवाम्भसा |10|
A sadhaka who performs all actions unto the eternal Brahman,
giving up all the attachments, is unaffected by sin like the lotus leaf to the
water.
The idea of karma yoga is illustrated again by means of a
simile of the lotus leaf floating in water. Though the lotus leaves are
situated in water, yet they are not tainted by the water rolling over and
around it. Similarly, the steadfast sadhaka of Karma yoga, even if he is
engaged in many activities at the same time, but he is not affected or tainted
by sin whatsoever.
Having themselves escaped from the torments of karma, such
steadfast karma yogis perform all their actions for the spiritual upliftment of
the entire humanity. They are balanced because they know the Truth, such people
are called Tattva-vit, and they have surrendered everything to the higher ideal
or the eternal Brahman.
Delivered at the Shakespeare Club, Pasadena, California,
February 3, 1900, Swami Vivekananda professed thus: “Whosoever lives in the
midst of the world, and works, and gives up all the fruits of his action unto
the Lord, he is never touched with the evils of the world. Just as the lotus,
born under the water, rises up and blossoms above the water, even so is the man
who is engaged in the activities of the world, giving up all the fruits of his
activities unto the Lord.”
The important phrase in this shloka is “samgam tyaktwaa...”
means “by giving up all the attachments…” Attachment can happen at four levels:
attachment to the result of an action, attachment to the action itself,
attachment to the sense of doer-ship and attachment to the sense of non-doer-ship.
The first three cases are scenarios that normally happen to us on a daily basis.
The fourth one is related to the “akarma” or inaction detailed in the fourth
chapter, jnana karma sannyasa yoga.
A karma yogi strives to transcend all four levels of
attachment by offering results, actions, doer-ship, and non-doer-ship to the
higher ideal or Eeshvara. When he acts in the material world with such a
vision, he does not accumulate any further desires, just like a lotus leaf does
not get wet even though growing and living in the vicinity of water.
ആസക്തികളെല്ലാം ഉപേക്ഷിച്ച് നിത്യബ്രഹ്മത്തിലേക്കായി എല്ലാ കർമ്മങ്ങളും അനുഷ്ഠിക്കുന്ന സാധകന്, താമരയില വെള്ളത്തിൽ നിലനിൽക്കുന്നപോലെ, ഒരു പാപവും ബാധിക്കപ്പെടുകയില്ല.
Shlokam 11
कायेन मनसा बुद्ध्या केवलैरिन्द्रियैरपि | योगिन: कर्म कुर्वन्ति सङ्गं त्यक्त्वात्मशुद्धये |11|
The karma yogis, by fully avoiding
any attachment, perform karmas with their body, senses, mind, and intellect,
only for the purpose of self-purification.
“aatma-shudhaye…” is the most relevant
phrase in this shloka. It means, “for the purification of the self…” How can a
sadhaka purify his self? If the selfish
desires are renounced, and perform all the karmas unto the higher ideal, then
the sadhaka is aiming at having a virtuous life. As a sadhaka travel further in
the path of karma yoga, he realises that the enlightened yogis perform their
works for the purpose of purification. Now, what all attributes can be
purified? The answer is the other part of the shloka.
In Sri Stotra Ratna, Muni
Yamunacharya narrates: “O Lord Vishnu, Sri Lakshmi Pathe..., when I was in
ignorance, I thought I would give You many things. But now when I have gained the knowledge, I
realize that everything I own is already Yours.
What then can I offer to You?”
When actions are done for the
satisfaction of body, mind, intellect and senses, the sense of “mine-ness”
develops and the ego gets strengthened. We then begin to serve the ego.
Sri Krishna in this shloka narrates that the steadfast karma yogi truly believes that the body, mind, intellect, and senses – all these are the belongings of Eeshvara, given by Eeshvara. Therefore, all the karmas are performed as the yajna unto the eternal essence, and not for the attainment of happiness to the ego.
When karma yogi continues to devote karmas
to Eeshvara, his mind gets cleared of all selfish desire, and his ego begins to
lose its supremacy. Gradually the mind is purified of all vaasanaas – Purification
of mind brings the karma yogi closer to self-realization.
കർമ്മയോഗികൾ, കേവലം എല്ലാ ആസക്തികളെയും പൂർണ്ണമായും ഒഴിവാക്കുന്നതിലൂടെത്തന്നെ, അവരുടെ ശരീരം, ഇന്ദ്രിയങ്ങൾ, മനസ്സ്, ബുദ്ധി എന്നിവ ഉപയോഗിച്ച് കർമ്മങ്ങൾ അനുഷ്ഠിച്ച്, ആത്മശുദ്ധീകരണം കൈവരിക്കുന്നു.
Shlokam 12
युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकीम् | अयुक्त: कामकारेण फले सक्तो निबध्यते |12|
By submission of the fruits of all
karmas to a higher ideal, the karma yogis attain the moksha. While others, getting addicted by
the pleasing desires and fruits of actions and by performing karmas with selfish aims,
become attached in the physical world.
Those who are unattached and
unmotivated by material rewards are free from the bondage of karmas. But
those craving for reward and obsessed with the desires to enjoy the physical
pleasures always become stuck to the reactions of karmas.
The word yukt means “united in consciousness of the eternal essence” and it also means “not seeking any recompense other than having the vishudh-atma.” A sadhaka who is yukt, surrender all the cravings for the rewards of their actions, and as a substitute engage in works for the purpose of self-purification. As a result of the sacrifices, the karma yogis attain divine consciousness and eternal blessings.
The word ayukt means “not united with consciousness of the eternal essence” and it also means “seeking with craving for constant rewards not beneficial to the soul.” The reactions of karmas performed in this consciousness, bind these ayukt persons to the samsara or the cycle of life and death.
The steadfast
karma yogi attains eternal peace as he is not bound by desires and attachment.
The non-integrated person gets into the bondage because his karmas are driven by cravings for pleasure. Freedom is attained by detachment to the desires whereas bondage is caused by desires. The devout karma yogi attains the eternal peace
of Brahman and the Jnana yogi also attains the self-realisation which leads to
the eternal peace; though both ways seem to be different.
എല്ലാ കർമ്മഫലങ്ങളും സമർപ്പണബുദ്ധിയോടെ സ്വീകരിക്കുന്ന കർമ്മയോഗികൾ പരാമശാന്തിയെ പ്രാപിക്കുന്നു. മറ്റു ചിലർ, സ്വാർത്ഥലക്ഷ്യങ്ങളോടെ കർമ്മങ്ങൾ ചെയ്യുന്നതോടൊപ്പം, ആഗ്രഹങ്ങളിലും കർമ്മഫലങ്ങളിലും ആസക്തരാകുന്നു.
Shlokam 13
सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी | नवद्वारे पुरे देही नैव कुर्वन्न कारयन् |13|
Rationally relinquishing
all karmas and self-controlled, dehi or the atman, rests happily in the
nine-gated city, the deha, neither doing any karma nor causing any karma that
happens.
The karma yogi renounces
all karmas rationally. That is, he submits the sense of doer-ship and the attachment
for the fruits of actions. The body keeps on working but the dweller in the
body (atman or dehi) is completely at rest. This happens as the mind and the
senses are operational according to their own dharma, and the dehi as a “drik”
or seer, is just a witness. There is no attachment of the Self with the
functions of nature.
Here the principle
is to abandon all karmas in the mind. The body, according to its own nature or
swa-dharma, goes on doing the karmas. This mental renunciation is karma-sannyasa,
and not running away from the duties, that is a characteristic of the loafers
and undermined people. When one attains this karma-Sannyasa, he rests
peacefully in his own state not having any bondage to karma or karma-phala.
The individual-self
rests in Atma unattached to and unaffected by any karma taking place in and
through the nine-gated city of deha. Sri Krishna compares the deha with its
openings to a city of nine gates. The deha
consists of nine gates—two ears, one mouth, two nostrils, two eyes, anus, and
genitals. The soul is like the ruler of the city, whose administration is
carried out by the organisation of the ego, intellect, mind, senses, and prana.
Adi Shankaracharya
in his explanation of this shloka gives the advice on enlightened seeker and an
ordinary seeker. When we ask someone, “where are you sitting?” If the person
answers “on a chair” etc, then he is an ordinary seeker. If he answers “I am
always sitting in the body,” he is an enlightened seeker.
എല്ലാ കർമ്മങ്ങളും സ്വയം നിയന്ത്രിച്ചും യുക്തിസഹമായി ഉപേക്ഷിച്ചും, ദേഹി ഒരു കർമ്മം ചെയ്യാതെയും സംഭവിക്കുന്ന ഒരു കർമ്മത്തിനും കാരണമാകാതെയും ദേഹമെന്ന നവദ്വാരമുള്ള നഗരത്തിൽ സന്തോഷത്തോടെ വിശ്രമിക്കുന്നു.
Shlokam 14
न कर्तृत्वं न कर्माणि लोकस्य सृजति प्रभु: | न कर्मफलसंयोगं स्वभावस्तु प्रवर्तते |14|
Neither the sense
of doer-ship nor the nature of karmas comes from Eeswara; nor does that eternal
essence create the fruits of actions. This is enacted by means of material
nature, the prakriti (tri-gunas).
In this shloka, the
word Prabhu means the higher ideal, or Eeswara unto whom we submit the karmas a
yajna. A karma yogi who sees the world from the complete stance of the eternal
essence knows that in reality, there is no karmas done by Eeswara. Karmas only
exist from the perspective of nature or prakriti. So, if karmas only exist in prakriti,
the doer-ship, enjoyer-ship, and fruits of actions also are attributed to prakriti
only.
When a person does sinful
karma, it is not the Self that performs, but his nature. When a good karma is
performed, it is also not the Self but one’s nature performs good. The sin amassed
in a person’s nature can be countered by the righteousness, by rising above
both sin and virtue in the path of self-realisation by performing karma yoga.
ഈശ്വരൻ ഈ ലോകത്തിൽ കർത്തൃത്വവും കർമ്മങ്ങളും കർമ്മഫലസംയോഗവും ഒന്നും തന്നെ സൃഷ്ടിക്കുന്നില്ല. ഇവയെല്ലാം നടത്തുന്നത് ത്രിഗുണാത്മകസ്വഭാവമെന്ന പ്രകൃതി തന്നെയാണ്.
Shlokam 15
नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: | अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तव: |15|
Eeswara does not take either the sin or virtue of
anybody who is doing the karmas of any nature. Wisdom is hidden by ignorance,
and by it, beings are deluded.
It is sheer silliness to think that Eeswara is providing
gladness to some persons and misery to others. People suffer from their own sinful
karmas. Eeswara remains as the eternal witness of the universal illusion, with
all its passions, triumphs and downfalls, pleasures, and pains, loves and hates
and so on.
At some places in the Bhagavad Gita, Sri Krishna
advises the sadhakas to submit the merit and sin to the eternal essence as
yajna. But in this shloka Bhagavan says that the eternal essence is not all
linked with the sin or merit. How to resolve this inconsistency? The contradiction
happens because the envious sadhakas perform the karmas with attachment to fruits
of actions whereas the virtuous sadhakas identify themselves with eternal
essence thereby abandoning the attachments, fear, and anger.
Bhagavan also narrates how the ignorance of the
people affect their lives. Sri Krishna affirms that the Knowledge is covered up
by ignorance in some beings who are deluded in this universe. The effect of ignorance
is such that, man starts to think that he is just the deha. By this delusion,
man suffers all the shock-waves and evils of physical life and is restricted to
the cycle of birth and death.
Sri Krishna refers such ignorant people as “jantavah,”
that means creatures. It is a delicate indication that if the humans live in
the ignorance of bodily pleasures only, we are comparable to animals or
creatures who also function similarly.
ഏതുതരം കർമ്മങ്ങൾ ചെയ്യുന്ന ആരുടെയും പാപമോ പുണ്യമോ ഈശ്വരൻ ഏറ്റെടുക്കുന്നില്ല. മോഹിതരായ മനുഷ്യജീവികളുടെ വിവേകം അജ്ഞതയാൽ മറഞ്ഞിരിക്കുകയാണ്.
Shlokam 16
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: | तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् |16|
When the ignorance is removed by the divine wisdom,
the Supreme Entity is revealed, same as the Sun lights up the whole world when
it rises.
In the previous shloka Sri Krishna mentioned
about the ignorance in the minds of sadhakas in the form of darkness by not
knowing the reality of eternal essence and how that concept is working. In this
shloka, Sri Krishna compares the removing of that ignorance to the dispersing
of darkness by the rising Sun. The light emanating from the Sun reveals the
objects that were hidden by the darkness of the night time when the Sun was not
present. Likewise, the wisdom about the eternal essence reveals the reality of
the true self in connection with the Supreme Entity, called as “tat-param.”
The core idea of Bhagavad Gita is the elimination
of delusion or misconception. The root cause of delusion is ignorance, which is
the wrong identification or the self to the body, mind, and intellect. The
effort of grasping the knowledge from Bhagavad Gita is to know hoe the self
needs to be understood correctly and thereby eliminating the wrong perceptions
same as how the Sun removes the darkness as the sunrise happens. This is termed
as “param-atma-jnanam.”
As we stand now in the middle of karma sannyasa
yoga concept, what we can comprehend from here is that either by Nishkama karma
or by Bhakti or by Dhyana or by all these procedures combined, sadhakas have to
acquire wisdom of the Self. Each sadhaka has the light of Atma within shining
like the Sun. The cover that hides the illumination must be removed by means of
the Atma-jnana.
ആത്മജ്ഞാനത്താൽ അജ്ഞാനം നീങ്ങുമ്പോൾ, എങ്ങനെയാണോ സൂര്യൻ ഉദിക്കുമ്പോൾ ലോകം മുഴുവൻ പ്രകാശിപ്പിക്കുന്നത് അതുപോലെ, പരമാത്മാവ് വെളിപ്പെടുന്നു.
Shlokam 17
तद्बुद्धयस्तदात्मानस्तन्निष्ठास्तत्परायणा: | गच्छन्त्यपुनरावृत्तिं ज्ञाननिर्धूतकल्मषा: |17|
A sadhaka whose intellect is fixed in the
eternal essence, who are completely absorbed in that Higher Ideal, with firm
faith in Param-Atma as the supreme goal, such a person quickly reaches the
state from which there is no return because his sins having been dispelled by
the light of Atma-Jnana.
Just as ignorance makes a person to agonize in the
middle of this physical world, or the unending round of life and death, wisdom
has the supremacy to wake him up from the agonies showing the real essence of
life. Intense devotional concentration
is highly effective and helpful for a sadhaka in attaining such light of wisdom.
There are four important annotations in this
shloka which denotes the requirement for a genuine devotional aspirant:
- Tat-budhayah ~ means the intellect is focused towards the
eternal essence
- Tat-atmanah ~ means the heart (mind and intellect) is exclusively
engrossed in the Higher Ideal.
- Tan-nistatah ~ means the intellect has firm faith in the
Param-Atma.
- Tat-parayanah ~ means determined as his divine path towards
that supreme goal and the ultimate harbor.
Sri Krishna narrates the nature of the sadhaka
who aspires intensely for the eternal essence. His mind, intellect, faith, goal
– all these are integrated and focused with the eternal essence. If only the
mind is influenced, the wisdom could lead into superstition or delusion. If
only the intellect is motivated by the wisdom, it could lead into disorder. Whereas
when mind and intellect are motivated and influenced, then the whole effort is focused
on the eternal essence.
What happens to such a sadhaka with intense devotional
practices towards the eternal essence? Maharshi Veda Vyasa puts it poetically “gachchhantya-apunara-avrittim…,”
means the state with no return,” because all notions of duality have completely
disappeared. The next shloka clearly indicates this situation of samatva.
പരമാത്മതത്വത്തിൽ മനസ്സുറപ്പിച്ചവരും പരമാത്മസ്വരൂപന്മാരും പരമാത്മപദത്തിൽ നിലയുറപ്പിച്ചവരും പരമാത്മാവിനെ പരമലക്ഷ്യമാക്കിയവരും, തത്വജ്ഞാനം നേടി പാപനാശനം ചെയ്തവരുമായ മഹാത്മാക്കൾ പുനർജ്ജന്മമില്ലാത്ത അവസ്ഥയെ പ്രാപിക്കുന്നു.
Shlokam 18
विद्याविनयसम्पन्ने ब्राह्मणे गवि हस्तिनि | शुनि चैव श्वपाके च पण्डिता: समदर्शिन: |18|
The truly learned with humility and with the
eyes of rich divine knowledge, see with identical vision a Brahmin, a cow, an
elephant, a dog, and a dog-eater.
Two phrases in this shloka must looked up very
closely when we try to learn the core message given by Sri Krishna. First one
is “vidyaa-vinaya-sampanne….” Bhagavan narrates yet another characteristic of a
Brahma-jnani with this shloka. A learnt sadhaka will definitely have the wisdom
regarding the true nature of the eternal essence for sure, but if that wisdom
is supported and reinforced with humility that is, “Vinaya…,” then that sadhaka
attains the vision of equality quite easily. At the same time, that knowledge
which is acquired with steadfast intellect and mind, is said to be rich, that
is “sampanna…” in nature.
The second one is “sama-darshinaha…” which
means the vision which provides unified identification in everything. The
successful sadhaka finds the eternal essence filled and condensed in all the
living beings in identical nature without any physical classification though
they appear diverse in form and behavior.
Sri Krishna reiterates that the sign of divine
knowledge is that it is accompanied by a sense of humility or humbleness, while
narrow academic information is often escorted with the arrogance of self-praise.
The Vedas were not responsible for the pride
generated by the class of upper caste scholars, and for the Shudras to become
the lower caste by allocating service to the society. The viewpoint of true wisdom is that when the
Brahmins perform yajnas, the Kshatriyas control the power, the Vaishyas administer commerce and wealth, and the
Shudras participate in labor and service, all of them are to be considered as
same eternal souls. This is the wisdom of Brahma or Atma.
ജ്ഞാനവും വിനയവും കൊണ്ട് സമ്പന്നനായ ഒരു ആത്മജ്ഞാനി, ബ്രാഹ്മണാദി വർണ്ണങ്ങളിലും പശുക്കളിലും ആനകളിലും നായ്ക്കളിലും ചണ്ഡാലന്മാരിലും എല്ലാം ബ്രഹ്മത്തെ സമദൃഷ്ടിയോടെ കാണുന്നു.
Shlokam 19
इहैव तैर्जित: सर्गो येषां साम्ये स्थितं मन: | निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिता: |19|
If a sadhaka’s mind is established in equality
of vision (sama-darshinaha) he can overcome the cycle of birth and death in this
lifetime itself. Such a sadhaka attains the unblemished characteristics of the
eternal essence or Brahman, therefore positions himself in the Brahman.
This is the narration by Sri Krishna in
continuation to the previous shloka 18, wherein the fundamental characteristic
of a perfect Atma-jnani is described as “sama-darshinaha”. A sthithaprajnha
personality keeps his vision steadfast and equal in everything he deals with, whether
it is a dog or a dog-eater. With such pure vision, such a sadhaka moves ahead
to see Brahman in everything and as the time moves in his life, he himself
becomes the Brahman.
An important phrase in this shloka is “sargo…”
means creation. Sri Krishna says a sama-darshinaha is a sadhaka who has already
conquered the “sargaha” … the creation. So, if he has won the creation, he can
win against destruction too. In short, such a sadhaka has traveled beyond the cycle
of birth and death, in other words, the duality.
Sri Krishna explains that achieving the eternal
essence is possible in this life itself. We do not have to go through the
endless cycle of births and deaths. By purification of our minds and making it stable
and equipoised, we can attain the Brahman through devotion and meditation.
Moksha is purity of mind illumined by Knowledge. If a sadhaka makes a concentrated effort to have a balanced mind and vision, he attains the ultimate freedom, mukti, in this life itself and not in another world or in another janma.
സമദർശിയായ ഒരു സാധകന് ഈ ജീവിതകാലത്ത് തന്നെ ജനനമരണ ചക്രത്തെ മറികടക്കാൻ കഴിയും. അത്തരമൊരു സാധകൻ ബ്രഹ്മത്തിന്റെ കളങ്കരഹിതമായ സ്വഭാവസവിശേഷതകൾ കൈവരിക്കുന്നു, അതിനാൽ സ്വയം ബ്രഹ്മത്തിൽ തന്നെ നിലകൊള്ളുന്നു.
Shlokam 20
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् | स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थित: |20|
Established in the Brahman, having a stable
understanding of divine wisdom and not hampered by delusion, a sadhaka with
steady intellect and mind will never rejoice in pleasing achievements or lament
on undergoing an unpleasant situation.
If we recall the shloka 38 in chapter 2, Samkhya
Yogam, this shloka 20 in chapter 5, Karma Sannyasa Yogam, is a much progressive narration
from Maharshi Veda Vyasa in terms of the core message of Bhagavad Gita. This is
obvious that we have travelled a long distance through most of the shlokas of
Karma Yogam and we have reached near the end portion before getting into the
Abhyasa Yogam which is the 6th chapter. So, the shloka 2-38 goes
like this:
“sukha-dukhe same kritvaa laabhaalaabhau jayaajayau,
tato yuddhaaya yujyasva naivam paapam avaapsyasi.”
Fight for upholding the righteous duty,
treating alike pleasure and pain, loss, and gain, win and defeat. Accomplishing
your responsibility in this approach, you will not have to suffer the sin.
It is certain that when we encounter something pleasant,
we feel sukham or comfort and we feel unpleasant when we meet something bad.
But Bhagavan narrates the characteristics of a steadfast sadhaka or a sthithaprajnha
person who will stand equipoised even if he is encountering pleasant or unpleasant
situations or experiences.
There are two phrases here that need our attention:
One is “asam-mooddho…” which means firmly situated or without any dilution.
Second one is “Brahma-vit…” which means having a firm understanding of the
divine wisdom of Brahman.
In this shloka, Sri Krishna highlights the true sadhaka’s viewpoint towards circumstances in the physical life. Similar to any other being, every sadhaka comes across pleasant and unpleasant situations. No one can avoid them. But for a sthithaprajnha, these fluctuations do not undermine his vision. In other words, he is not perturbed by ecstasy or despair.
ഈശ്വരീയ ജ്ഞാനത്തെക്കുറിച്ച് സുസ്ഥിരമായ ഗ്രാഹ്യമുള്ളതും, മായയാൽ മോഹിതനാവാത്തതും, സ്ഥിരമായ ബുദ്ധിയും മനസ്സും ഉള്ള ബ്രഹ്മജ്ഞാനിയായ ഒരു സാധകൻ ഒരിക്കലും സുഖകരമായ നേട്ടങ്ങളിൽ സന്തോഷിക്കുകയോ അസുഖകരമായ അവസ്ഥയിൽ വിലപിക്കുകയോ ചെയ്യില്ല.
Shlokam 21
बाह्यस्पर्शेष्वसक्तात्मा विन्दत्यात्मनि यत्सुखम् | स ब्रह्मयोगयुक्तात्मा सुखमक्षयमश्नुते |21|
By attaining happiness in the Atma, with the mind
unattached to the external sensory contacts, a steadfast sadhaka with his mind unified
with Brahman (or Atma) in contemplation, he accomplishes the eternal joy.
Sri Krishna is fast approaching the conclusion of
Karma sannyasa yoga teaching and slowly moving on to the Abhyasa yoga wherein the
descriptive learning of meditative techniques shall be narrated. This shloka
21, is the first such verse wherein Bhagavan talks about unification of the
mind with the Brahman along with cutting off the external sensory contacts.
Two phrases are extremely relevant in this
shloka. One is “bahya-sparsheshu-askta-atma…” means an atman or sadhaka who is
not getting attached with the external contacts for sensory pleasures. This can be
considered as the first step to commence the meditation. The second one is “brahma-yoga-yukta-atma…”
means an atman who is unified with Brahman by means of karma yoga.
Sri Krishna, after concluding the characteristics of a truly learnt sadhaka, now starts to teach how an ordinary sadhaka can learn to move away from sense objects and turn inward to contemplate on the eternal essence. It is implied that we can tap into a source of happiness that is much greater than any happiness produced by sense objects. Moreover, this happiness is eternal, it is infinite, because it is derived out of the eternal essence which in itself is infinite.
ബാഹ്യമായ ഇന്ദ്രിയസമ്പർക്കങ്ങളുമായി ബന്ധമില്ലാത്ത മനസ്സോടെ, ബ്രഹ്മവുമായി കർമ്മയോഗാത്മകമായ താദാത്മ്യം പ്രാപിച്ച്, സ്ഥിതപ്രജ്ഞനായ ഒരു സാധകൻ ശാശ്വതമായ ആനന്ദം കൈവരിക്കുന്നു.
Shlokam 22
ये हि संस्पर्शजा भोगा दु:खयोनय एव ते | आद्यन्तवन्त: कौन्तेय न तेषु रमते बुध: |22|
The pleasures arising out of the contacts with
sensory objects are themselves certainly the source of only pain; they have a start
and an end; O Kountheya, the wise man does not rejoice in the sensory pleasures.
The pleasure resulting with the contacts of sense
objects are unreal and short-lived. They give the impression of providing
enjoyment superficially, but they contain in them the sources and causes of
pain and grief. Sri Krishna narrates those feelings as ‘dukha-yonayaha,’ (the origin
or source of grief).
The ignorant person is fascinated by the sparkle
and appeal of sense-pleasures, and thus tumble into the valley of grief. He is
caught like the silly fish that bites the flesh having no vision on to the
deceiving hook with that. Bhagavan says, "na theshu remathe budhaha…” means,
the wise person never takes delight in those sensory pleasures.
An important phrase in this shloka is “aadya-antavantaha…”,
means, having a start and an end. Bhagavan mentions here about the sensory
pleasures which have got to start due to some reasons and they will definitely
end at some point of time. There will be comfort and ecstasy while any pleasure
starts but sooner or later, when the joy ends, this will lead to discomfort and
grief. Bhagavan says, the “budhaha”, means the wise person, will not succumb to the
wrongful effects of sensory pleasures as he completely avoids them.
From this shloka 22, we recognize two evils originating from the material pleasures:
1. They contain the seeds of sorrow and suffering,
2. They are short-lived with a start and and end.
The senses create sensations of pleasure in
contact with the sense objects. The
mind, which is like the sixth sense, derives pleasure from reputation, admiration,
situations, victory, and so on. All
these pleasures of body and mind are termed as “bhoga”, the material enjoyment.
ഹേ കൗന്തേയാ, ഇന്ദ്രിയ വസ്തുക്കളുമായുള്ള സമ്പർക്കത്തിൽ നിന്ന് ഉണ്ടാകുന്ന സുഖങ്ങൾ തീർച്ചയായും വേദനയുടെ ഉറവിടമാണ്; അവയ്ക്ക് തുടക്കവും അന്ത്യവുമുണ്ട്; എന്നാൽ ആത്മജ്ഞാനി ഇന്ദ്രിയസുഖങ്ങളിൽ ആനന്ദിക്കുന്നില്ല.
Shlokam 23
शक्नोतीहैव य: सोढुं प्राक्शरीरविमोक्षणात् | कामक्रोधोद्भवं वेगं स युक्त: स सुखी नर: |23|
Sadhaka who succeeds in enduring the impulses of
desire and anger in this world before his body stops functioning, he is the perfect
yogi, and experiences the peace.
In this shloka, Sri Krishna narrates the real
reason for mind’s impulsive responses that causes sinful attitude in one’s actions
and how does it affect the life. Bhagavan points out the two major obstacles in
a sadhaka’s journey to self-realization: desire and anger. Both of these generate
impulses that cause the mind to go out into the material world, thereby induce
the sadhaka to carry out sinful karmas.
Sri Krishna mentions “praak-shareera-vimokshanaath…”
means, “before the body departs this world…” that is before the physical death.
This implies that a sadhaka can become virtuous at any stage of his life, that
is, there is no pre-condition that becoming virtuous is a time bound exercise.
The faster, the better.
Every time the sadhaka comes across sensory enjoyment,
or remembers the ecstasy of a past experience, the urge to re-visit the same pleasure
is termed as desire. On the other hand, every time a sadhaka comes across an unhappy
or uncomfortable context, or remembers a sad recollection, the disgust generated
is termed as anger. Both these emotions make the sadhaka fail in his intellectual
balance and eventually will lead to sinful activities.
One meaning of the word “kama” is lust, but in general
terms, kama means all kinds of desires of the body and mind for physical
pleasures and comforts. When the mind
does not achieve the object of its desire, the condition of mind gets transformed
into anger. So, it is obvious that a sadhaka will not feel happy or comfortable,
unless he gets the wisdom of withstanding the impulse of these two emotions.
The phrase “soddum…” means “to withstand….”
This shloka also implies the necessity of
guiding the mind towards a peaceful state in order to create the situation of
steady intellect and wisdom. It is a clear indication of Bhagavan’s direction
towards Abhyasa yoga.
The prospect to practice discrimination or
viveka is existing for a live human body, and a sadhaka who can withstand the
impulses of desire and anger while he is still up and running, becomes a
yogi. Such a human being only is said to
achieve the divine bliss within, as animals don’t have the prospect of having a
mindful discriminative ability.
സ്വദേഹാന്ത്യത്തിനു മുൻപ് കാമത്തിന്റെയും ക്രോധത്തിന്റെയും വികാരത്തള്ളിച്ചകൾ പ്രതിരോധിക്കുന്നതിൽ വിജയിക്കുന്ന സാധകൻ, തികഞ്ഞ യോഗിയാണ്, ഒപ്പം ശാന്തി അനുഭവിക്കുകയും ചെയ്യുന്നു.
Shlokam 24
योऽन्त:सुखोऽन्तरारामस्तथान्तज्र्योतिरेव य: । स योगी ब्रह्मनिर्वाणं ब्रह्मभूतोऽधिगच्छति ।24।
The sadhaka who finds contentment within, peacefully delights
within, and illumined within, he is a perfect yogi unified with Brahman and attains
absolute self-realisation.
If we re-visit the earlier shloka 16, “jnanena thu
thadajnanam, yesham nashithamaatmanaha | theshamadityavajjnanam, prakashayati tatparam
|| means, “when the ignorance is removed by the divine wisdom, the Supreme
Entity is revealed, same as the Sun lights up the whole world when it rises.”
This shloka 24 has a phrase, “antar-jyotihi…” means, “the light within, or
illumines in the self…”
Sri Krishna comes closer and closer to the wisdom of Abhyasa
yoga after concluding the Jnana Karma Sannyasa yoga and Karma Sannyasa yoga
narrations. The peak wisdom of Brahma-anubhuti
and Mukti is cited through this shloka. Bhagavan clarified in the previous
shlokas that the external and sensory contacts will always make impulses of
anger and desires through many limited pleasures to the senses and mind. The Brahman
can be realized only if the external pleasures given up, and all
sense-enjoyments are abandoned. The outgoing mind should be trained to turn inwards.
What are the ways of attaining this?
Contemplation, and search of the inner happiness of the mind
and its basis must be progressively attained and established. This can be done
only with resilience of the senses, and the mind towards the sensory pleasures.
The aim should be to find the happiness within and peacefulness within, without
searching these outside.
In view of what we understood till now, the other two important
phrases of this verse, “antaha-sukha…” means “contended within” and “antaha-aaraama…”
peacefully delighted within” are suitably positioned by Maharshi Veda Vyasa.
Following this way of a steadfast sadhaka, who finds
happiness in his own self, celebrates in his own self, and finds wisdom of
light in his own self, such a seeker is true enlightened or the yogi. By such
deep identification with the Brahman, he becomes That. In other words, he
attains the ultimate liberation or “Brahma-nirvana.” Realization is the removal
of all the constraints and all ideas of the limitations. It is the recognition
that what is found within is contained in everything else; the ultimate wisdom
of eternal essence.
ആത്മസുഖത്തേയും ആത്മസന്തോഷത്തേയും ആത്മജ്ഞാനത്തേയും ആത്മപ്രകാശത്തേയും അനുഭവിക്കുന്ന ധ്യാനയോഗി ബ്രഹ്മമായിത്തീർന്ന് ബ്രഹ്മസുഖം നേടുന്നു.
Shlokam 25
लभन्ते ब्रह्मनिर्वाणमृषय: क्षीणकल्मषा: | छिन्नद्वैधा यतात्मान: सर्वभूतहिते रता: |25|
The holy sadhakas whose sins are destroyed, whose dualities and
doubts are torn in pieces, who are self-realized, who delight in the welfare of
all other beings, they get unified in the Brahman and attains Brahma-Nirvana.
This shloka deals with two most commonly discussed elements in
our spiritual journey. One query is “who is known as Rishi….” As per Bhagavan,
a Rishi is a holy person who has conquered the senses and mind, and is
established in Atma. It is a position, a title, that a steadfast sadhaka
attains with concentrated efforts of acquiring knowledge and contemplation of
the wisdom imparted by the Guru. As per this shloka, a Rishi is whose sins are
destroyed, whose doubts and dualities are cleared, who has self-mastery and
universal love towards all the worldly beings. In other words, a Rishi is the one
who is perfect to attain liberation or nirvana, as he dissolves himself into
the eternal essence, just like the wave merge into the sea.
The second query is “what is Brahma-nirvana…” Constant sadhana
transforms the common human being into a sage of wisdom, world-honored and one
with the eternal essence itself. “Brahmavit Brahmaiva bhavati” is the right
statement that suits here; means, those who contemplate on the wisdom of
Brahma, get transformed into Brahma. A holy sadhaka or the Rishi uses knowledge
and discrimination continually and knows the difference between the real and
the unreal. Such an enlightened soul has four characteristics as per this shloka:
free of all defects, free from all doubts, having complete self-control, and engaged
in the welfare of all beings. The steadfast stature of such a wise person is the moksha, mukti or nirvana.
പാപത്തെ നശിപ്പിച്ചവരും ദ്വന്ദ്വ-സംശയങ്ങൾ ഛിന്നമാക്കിയവരും ആത്മസംയമനം ദൃഢമാക്കിയവരും എല്ലാ ജീവികളുടെയും നന്മയിൽ ആനന്ദം കണ്ടെത്തുന്നവരും ആയ ദിവ്യജ്ഞാനികൾ ബ്രഹ്മനിർവ്വാണത്തെ നേടുന്നു.
Shlokam 26
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् | अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् |26|
Karma Sannyasis, who have fully detached from anger and lust
through relentless effort, who have subdued their mind, and are self-realized, attain liberation or moksha from the material existence anywhere and everywhere.
Bhagavan concludes the description of a Karma Sannyasi with
this shloka and moves to the attributes of Abhyasa yoga from the very next
shloka onwards as we come closer to the end of chapter 5, Karma Sannyasa Yoga. Bhagavan
reiterates here that the ultimate aim and destination of a Karma Sannyasi ought
to be the Brahma-Nirvana. The previous shloka 25 explained that the Rishis whose
sins are destroyed, whose dualities and doubts are torn in pieces, who are realized
in atma, who delight in the welfare of all other beings, they get unified in
the Brahman and attains Brahma-Nirvana. Here Bhagavan calls such sages as “Yatis.”
Moksha or Nirvana is not meant for the idle and lazy. Hence the word
‘Yati’ is used here. ‘Yati’ means one who sacrifices everything unto a great
ideal with relentless approach and efforts. The realisation of Brahma cannot be attained just by sitting idle and
doing japas only. A steadfast seeker needs to go through doctrines with the
help of a Guru, and he has to strive for the realisation of spiritual freedom
thereby attains the Brahma Nirvana.
Three vital characteristics of the sage or yati are cited
here:
1.
“Kama-krodha-viyuktaha;” abandoning of desire and
anger means, destruction of all tendencies or vaasanaas.
2.
“Yata-chetasaha;” controlling the mind or destruction
of the thoughts about sensory pleasures.
3.
“Vidit-atmanaha;” knowing the Atma or realizing the tattva-jnana.
The sage or yati with these three qualities relishes the bliss
of complete self-determination at all times, in all places, and under all conditions; "abhitaha".
With the wisdom of Atma, all the vaasanaas of the mind are removed, and the
mind becomes fully under control of the intellect.
Bhagavad Gita proposes a step-by-step method to deliverance of
the wisdom, which is elaborated in various chapters arranged according to the
seeker’s comfort. Gita begins with karma yoga, where a seeker understands his swadharma
to cleanse his mind and thought process. Next, the knowledge on the eternal
essence is delivered through shravana (hearing), manana (clearing doubts
through self-inquiry) and nidhidhyaasana (internalization). The last step of
internalization is accomplished through dhyana or meditation, which is narrated
with the last 3 shlokas of this chapter 5 and the whole next chapter 6 which is
titled as Abhyasa yoga.
അശ്രാന്ത പരിശ്രമത്തിലൂടെ ക്രോധത്തിൽ നിന്നും കാമത്തിൽ നിന്നും പൂർണ്ണമായി വേർപെട്ട്, മനസ്സിനെ കീഴടക്കി, ആത്മസാക്ഷാത്കാരം കൈവരിച്ച കർമ്മസന്ന്യാസിമാർ അഥവാ യതികൾ, എല്ലായിടത്തും ഭൗതിക അസ്തിത്വത്തിൽ നിന്ന് മോക്ഷം അഥവാ ബ്രഹ്മനിർവ്വാണം നേടുന്നു.
Shlokam 27 & 28
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवो: | प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ |27|
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायण: | विगतेच्छाभयक्रोधो य: सदा मुक्त एव स: |28|
The Muni or sage who has turned away all external
impressions, with the gaze secured on the space between the eye-brows,
equalizing the flow of the incoming and outgoing breaths through the
nostrils, and thus controlling the senses, mind, and intellect, that yogi who
becomes free from anger and fear, always lives in freedom or realisation.
Sri Krishna here narrates the way of
contemplation that the ascetics take for performing tapas. Bhagavan says that
such ascetics remove thoughts of sense objects by monitoring their vision and in-out
breaths. They converge their gaze between their eyebrows, “bhruvoh….” If the eyes are fully shut, sleep may
overtake; and if they are fully open, they may get distracted by the views
around. In order to evade both these imperfections,
the ascetics focus their gaze, with eyes half-open, between the eyebrows or the
tip of the nose. They also harmonize and
regulate the prana (outgoing breath) with the apaana (intake breath), until
both become balanced in yogic trance.
This yogic procedure enables the controlling of the senses, mind, and
intellect. Such persons make liberation
from the material energy as their only goal.
For many people the incoming and outgoing
breaths are not complementing and balanced. The flow of breath in and out is uneven.
Making the breath regular and balanced by the practice of Pranayama is good for
bodily health and concentration of mind. It is one of the practices of the
Ashtanga Yoga. As the prana and the mind are closely interlinked, if one is
controlled, the other comes in control, without much effort. So, control of
breath is a necessary practice to bring the wandering mind to a state of tranquility.
The devotional doctrines have prescribed breath-control as an important part of
sadhana.
Such ascetic practices lead to atma jnana
(knowledge of the self), not to brahma jnana (knowledge of the supreme ideal). Hence, the ascetic path must be associated
with devotion, which shall be discussed briefly in the next shloka which
is the concluding one in this chapter 5, Karma sannyasa yoga. The elaboration
of the attributes of this wisdom shall be seen in the next chapter 6, Abhyasa
yoga.
എല്ലാ ബാഹ്യമായ ഭാവങ്ങളെയും അകറ്റി, പുരികങ്ങൾക്കിടയിലുള്ള ഭ്രൂമധ്യത്തിൽ ദൃഷ്ടി ഉറപ്പിച്ച്, നാസാരന്ധ്രങ്ങളിലൂടെ വരുന്നതും പുറത്തേക്ക് പോകുന്നതുമായ ശ്വാസധാരയെ സമതുലിതമാക്കി, അങ്ങനെ ഇന്ദ്രിയങ്ങളെയും മനസ്സിനെയും ബുദ്ധിയെയും നിയന്ത്രിക്കുന്ന മുനി, കോപത്തിൽ നിന്നും ഭയത്തിൽ നിന്നും മുക്തനാകുന്നു, എപ്പോഴും മോക്ഷത്തിൽ ജീവിക്കുന്നു.
Shlokam 29
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् | अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् |26|
Having realized My state as the enjoyer of all
sacrifices and austerities, the Supreme Lordship of all the worlds and the
selfless friend of all living beings, such a jnani attains supreme peace.
This is the concluding shloka in Chapter 5, Karma
Sannyasa Yoga before proceeding to the next chapter 6, Abhyasa Yoga. As
described for the previous shlokas, the ascetic practices performed shall help
a sage attain the atma jnana (knowledge of the self), not to brahma jnana
(knowledge of the supreme ideal). Attaining Brahma jnana requires devotional indulgence
with the Higher Ideal thereby having the grace of God.
In the previous two shlokas, Sri Krishna narrated
a brief preview of the practice of meditation. In this shloka, Bhagavan
narrates the objective of meditation. In other words, this shloka tells us what
a steadfast sadhaka attains in the state of meditation. This shloka is a
preview of the topic covered in the seventh chapter to the twelfth chapter,
which is the conceptualization and elaboration of Eeshvara.
There are two most important phrases used in
this shloka by Maharshi Veda Vyasa in the transition stage between Karma Yoga
and Dhyana Yoga. 1) “sarvalokamaheshwaram…” means, the supreme Lord of all the
worlds. 2) “suhritam sarvva bhootaanaam…” means, selfless friend of all the
beings around.
Sri Krishna concludes the chapter 5 with a
universal connection of the Karma Sannyasa along with the association of
prakriti in the devotional journey of a steadfast Karma Yogi who completely
avoids the attachment to fruits of actions and who sincerely perform yajnas
unto the supreme ideal.
എല്ലാ യജ്ഞങ്ങളുടേയും തപസ്സുകളും ഫലം ആസ്വദിക്കുന്നവനായും, സർവ്വ ലോകങ്ങളുടെയും പരമേശ്വരനായും, എല്ലാ ജീവജാലങ്ങളുടെയും നിസ്വാർത്ഥ സുഹൃത്തായും നിലകൊള്ളുന്ന എന്റെ അവസ്ഥയെ അറിയുന്ന ജ്ഞാനി, പരമമായ ശാന്തി നേടുന്നു.
|| ഇതി ശ്രീമദ് ഭഗവദ്ഗീതാസു ഉപനിഷത്‌സു ബ്രഹ്മവിദ്യായാം യോഗശാസ്ത്രേ ശ്രീകൃഷ്ണാർജ്ജുനസംവാദേ കർമ്മസന്ന്യാസയോഗോ നാമ പഞ്ചമോഽദ്ധ്യായഃ ||
ഇങ്ങനെ കർമ്മസന്ന്യാസയോഗമെന്ന അഞ്ചാം അദ്ധ്യായം സമാപിക്കുന്നു
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