rīmad Bhagavad Gītā 4 страница

'As the leaping fire fanned by the wind burns away a forest of dry trees, so Vishnu, who is in the hearts of all the Yogins, destroys all the hindrances to self-realisation.' (V.P. 6;7-74)

dhyāyato viṣayān puṁsaḥ saṅgas teṣūpajāyate | saṅgāt sañjāyate kāmaḥ kāmāt krodho’bhijāyate || 62 ||

62. When one deliberates upon sense-objects, attachment to them arises; from attachment is born desire, from desire arises anger;

Commentary

Indeed, when a person, attempts to sever attachment to sense-objects, but does not focus the mind on Me, even though he may control the senses, contemplation on sense-objects is unavoidable on account of the sub-liminal activators (samskāras) accumulated from time immemorial. Again attachment develops fully in one who deliberates upon senseobjects. 'From attachment arises desire' — What is termed desire (kāma) is indeed, nothing other than a more developed stage of attachment (sangha). After reaching that stage, it is impossible for one to refrain from indulgence in sense-gratification. 'From desire arises anger' — when a desire arises without access to its object, a negative emotion arises against persons nearby, to the effect 'Our desire is thwarted by these persons' — this is anger (krodha).

krodhād-bhavati saṁmohaḥ saṁmohāt smṛti-vibhramaḥ | smṛti-bhramśād buddhi-nāśo buddhir-nāśāt praṇaśyati || 63 ||

63. From anger arises delusion; from delusion, the loss of memory; from the loss of memory, the destruction of discrimination; and with the destruction of discrimination, one is lost.

Commentary

Delusion (confusion) is lack of discrimination between what ought to be done and what ought not to be done. In such a state, one does anything and everything. Then follows the failure of memory — ie. of the impressions of the earlier successes of sense control — when one attempts again to control the senses.

The destruction of discrimination means that the effect of previous efforts made at Selfrealisation will be negated. From the elimination of discrimination one becomes lost, ie., is again immersed in Samsara.

rāga-dveṣa viyuktais tu viṣayān indriyaiś-caran | ātma-vaśyair vidheyātmā prasādam adhigacchati || 64 ||

64. But one who is self-controlled, moving among the sense-objects with the senses under restraint, free from attraction and aversion, attains tranquillity.

Commentary

Having focussed the mind on Me in the way already described, one who views the sense-objects with indifference; with the senses under control and free from aversion and attraction through the eradication of all impurities of mind — such a person is self-disciplined, and serene.

prasāde sarva-duḥkhānāṁ hānir asyopajāyate | prasanna-cetaso hyāśu buddhiḥ paryavatiṣṭhate || 65 ||

65. In that state of serenity all sorrow is overcome; for in the case of one with a serene mind, the Buddhi soon becomes well established.

Commentary

When the mind becomes serene, one attains freedom from all suffering originating from contact with material nature (Prakrti). When one’s mind is serene, i.e., is free from the errors which prevent Self-realisation, the intellect (Buddhi), becomes absorbed in the ātman, and immediately becomes steady. Thus, when the mind is serene, freedom from all sorrow surely arises.

nāsti buddhir-ayuktasya na cāpyuktasya bhāvanā | na cābhāvayataḥ śāntir aśāntasya kutaḥ sukham || 66 ||

66. There is no right disposition (Buddhi) for the un-integrated, for him there is no contemplation on the ātman, and for one without contemplation on the ātman there is no peace; and for one lacking peace where is happiness?

Commentary

When one does not focus [and integrate] the mind on Me but engages only in the attempt to control the senses by self-exertion, the Buddhi or the right disposition that is associated with the pure ātman cannot arise. Therefore one fails in the practice of meditation. One who does not reflect upon the nature of the pure ātman, again begets the desire for sense gratification. How can eternal and unsurpassed bliss be generated in one who is not serene but is attached to sense-gratification?

indriyāṇāṁ hi caratāṁ yan mano’nuvidhīyate | tad asya harati prajñāṁ vāyur nāvam ivāṁbhasi || 67 ||

67. For, when the mind follows the senses — experiencing their objects, the understanding is carried away by them as the wind carries away a ship on the waters.

Commentary

The mind, which is allowed to be accommodating, loses its inclination towards the realisation of the pure ātman — it succumbs to the temptation of the sense-objects. Just as a contrary wind forcibly carries away a ship at sea — in the same manner enlightenment also is carried away from such a mind.

tasmād yasya mahābāho nigṛhītāni sarvaśaḥ | indriyāṇīndriyārthebhyas tasya prajñā pratiṣṭhitā || 68 ||

68. Therefore, O mighty-armed one, he whose senses are restrained from pursuing sense gratification in every way, his wisdom is firmly established.

Commentary

Therefore, one whose mind is focused on Me, the auspicious object for meditation, and whose senses are thereby restrained from sense-objects in every way, in his mind alone wisdom is firmly established.

yā niśā sarva bhūtānāṁ tasyāṁ jāgarti saṁyamī | yasyāṁ jāgrati bhūtāni sā niśā paśyato muneḥ || 69 ||

69. The self-controlled one is awake during what is night for all beings, when all beings are awake, that is the night to the enlightened one.

Commentary

The enlightened mind which is centred on the ātman is like night — dark and obscure for all other beings. One who has subdued the senses and is serene, is awake to the nature of the ātman; that is — fully enlightened. All beings are "awake" — ie. actively interacting with the objects of the senses like sound and the rest. But such sense awareness is like night — obscure to the enlightened one who has realised the Self.

apūryamāṇam acala pratiṣṭhaṁ samudram āpaḥ praviśanti yadvat | tadvat kāmā yaṁ praviśanti sarve sa śāntim āpnoti na kāmakāmī || 70 ||

70. One into whom all desires enter, as the rivers enter the plenitude of the ocean which remains undisturbed, attains to peace, and not one who hankers after objects of desire.

Commentary

The river flows into the sea which is already replete and is thus always the same, that is, unchanging in volume. The sea exhibits no perceptible increase or decrease, whether the waters of rivers enter it or not. Even so do all objects of desire enter into a self-controlled one, they produce only sense impressions but no reaction. Such a person will attain peace. In other words he alone attains peace, who by reason of the contentment associated with the vision of the Self, remains undisturbed when objects of sense-gratification come within the range of the senses. This is not the case with one who constantly seeks sensegratification. One who is agitated by sound and other objects, never attains peace.

vihāya kāmān yaḥ sarvān pumāṁś-carati niḥspṛhaḥ | nirmamo nirahaṅkāraḥ sa śāntim adhigacchati || 71 ||

71. The individual who, abandoning all desires, perseveres without longing, devoid of the notion of possession and the sense of egoistic self-importance — he attains peace.

Commentary

The person, who wants peace must abandon all sense-objects. He should have no craving for them. He should not entertain the sense of 'mine-ness' regarding them, and should not love the body — these concepts of possession and ego arise from the misconception that the body, which is really non-self, is the Self. One who lives in this way attains peace after realising the Self.

eṣā brāhmī-sthitiḥ pārtha naināṁ prāpya vimuhyati | sthitvā’syām antakāle'pi brahma-nirvāṇam ṛcchati || 72 ||

72. This is called the Brahmi-state, O Arjuna, attaining which none is deluded. By abiding in this state even at the hour of death, one attains Nirvana.

Commentary

The Brahmi-state which is characterised by immutable wisdom, is defined as the state of performing actions without motivation for rewards, which is preceded by the [theoretical] knowledge of the eternal ātman. It is the Brahmi-state, which secures the attainment of the Brahman (the ātman). After attaining such a state, one is not deluded, that is, will not again enter into the cycle of transmigration. Reaching this state even during the last years of life, one attains the blissful Brahman (the realisation of the ātman) which is full of beatitude. The meaning is that one attains Self-realisation which consists of pure bliss.

Summary

Thus in the second chapter, the Lord wanted to remove the delusion of Arjuna, who did not know the real nature of the ātman and also did not realise that the enterprise called 'war' [here an ordained duty] is a means for actualising Sankhya or realisation of the Self. Arjuna was under the delusion that the body is the individual Self, and dominated by this delusion, had retreated from battle. He was therefore taught (a) the knowledge called 'Sankhya' — the understanding of the real nature of the Self, and (b) 'Yoga' — the path of action done without attachment to or motivation for rewards. These two together are directed to the attainment of steady wisdom (Sthita-prajña)

This has been clarified in the following verse by Sri Yamunacharya: —

"Saṅkhya and Yoga, which comprehend within their scope the understanding of the nature of the eternal Self and the practical way of disinterested action respectively, were imparted in order to remove Arjuna's delusion. Through them the state of steady wisdom can be reached."

hariḥ oṁ tatsat

iti śrīmad-bhagavad-gītāsupaniṣatsu brahma-vidyāyāṁ yoga śāstre

śrī-kṛṣṇārjuna saṁvāde saṅkhya yogo nāma dvitīyo’dhyāyaḥ

Thus in the Upanishad of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna

Ends the second discourse entitled —

"The Yoga of Knowledge (Sankhya)"

Chapter 3 t

Karma Yogaḥ

Communion through Action

Summary of the Teaching

he terms cognition (Vedana), worship (Upāsana), meditation (Dhyāna), etc. are synonyms for "Bhakti" [devoted meditation] which is focussed and persistent. This

[practice] constitutes the means for realising the Supreme Person who is described in the Veda to be the goal of all seekers of Liberation. The Supreme Person is free from even a vestige of blemish like nescience (ignorance), and is endowed with a plethora of countless auspicious, unsurpassed attributes beyond all limitations. For teaching such Bhakti the [preliminary] doctrines concerning the true nature of the Self have been given in Chapter 2. This Self-realisation is an accessory to Bhakti, as was taught by Prajapati (Chandogya Upanishad 8;7.1) and elsewhere too. The intellectual understanding of the Self leads to Karma Yoga — doing work without attachment to their fruits — which in turn leads to Jñāna Yoga (Meditation) which brings about a complete and direct realisation of the Self.

The Dahāra Vidya Teaching

Regarding the teaching of Prajapati — the [intellectual] understanding of the essential nature of the ātman by the seeker, is a prerequisite to obtaining the [direct] knowledge of the Supreme Brahman. This was imparted in the instruction of the Dahara Vidya (subtle teaching) ie., that Brahman is the ethereal space within the heart. It was described thus:— 'He who after learning about the Self, meditates upon Him' (Ibid.) — Then follows the teaching about the nature of the individual Self as being incorporeal and transcending the three states of consciousness; the externalised, the internalised and the unconscious state. Then the teaching is concluded with the statement of the fruits of this Dahāra-vidya thus:—

'Likewise, the ātman, rising up from the body, reaches the Supreme Light and manifests itself in its own true nature' (Cha. Up. 8;12;2).

There are also other examples — in the passage beginning with —

'The enlightened one leaves behind joy and sorrow after realising Brahman by the knowledge of the Self achieved through Yogic meditation' (Katha. Up. 2;12).

The knowledge of the ātman is declared as essential by the words "By cognition brought about by Yogic meditation" — because it is a preliminary stage to the knowledge of the Supreme Brahman enjoined in the words — "After knowing Brahman."

The essential nature of the ātman is then inquired into in such texts as:—

'The Self is not born, nor does it die' (Ibid. .2;18) .

Then beginning with the passage;—

'He is more subtle than the most subtle' (Ibid 2;20),

— the nature of the Supreme Self, meditation upon Him and the nature of mind practice through Bhakti are all elucidated by means of such texts as;—

'The wise one, after knowing Him to be the Self, who is great and omnipresent, does not grieve" (Ibid:, 1 2 22)

and

'This Self cannot be obtained through Vedic teaching, nor by meditation, nor by much hearing [of teachings]; whomsoever this Self chooses, by him alone is it reached. To him this Self reveals its own form' (Ibid., 2 23)

The whole lesson is concluded with a verse that mentions the fruits of the realisation of the

Supreme Brahman:—

'But the person who has discriminative understanding for his charioteer, and the mind for his reins, he reaches the destination of his journey and that is the highest abode of Vishnu." (ibid 3;9)

The Self-realisation which is the preparation and the means of attaining Bhakti (Devotion) are explained in the next four chapters.

arjuna uvāca jyāyasī cet karmaṇaste matā buddhir-janārdana | tat kiṃ karmaṇi ghore māṃ niyojayasi keśava || 1 || Arjuna said:

1. If, O Krishna you consider that Buddhi (mind-development) is superior to Karma (action), why do you urge me to engage in this terrible deed?

Commentary

If the steadfast practice of meditation is the only means to Self-realisation, then how can one accept the idea that commitment to action (Karma Yoga) also leads to Self-realisation? — this is the question. It was taught before that steadfast dedication to mind-development as the means to attain Self-realisation would arise through the cessation of activities of the senses, including mental activity in relation to their respective objects such as sound etc. If Selfrealisation is to be attained through the cessation of the activities of the senses, then surely I should be encouraged to relinquish all actions and engage myself solely in the practice of meditation. Why then, do you encourage me to engage in this dreadful deed, which is a senseactivity and is thus an obstacle to Self-realisation?

vyāmiśreṇaiva vākyena buddhiṃ mohayasīva me | tad ekaṃ vada niścitya yena śreyoham-āpnuyām || 2 ||

2. You confuse me with statements that seem to contradict each other; tell me for certain the one way by which I could reach the highest good.

Commentary

On the one hand you teach the steadfast practice of meditation as the means for Selfrealisation together with restraining the senses, and on the other — you exhort me to action which is opposed to meditation, as a means to the same Self-realisation — these statements are self-contradictory and confusing. Therefore tell me clearly how I may take a determined course and attain the Supreme State.

śrī bhagavān uvāca loke’smin dvividhā niṣṭhā purā proktā mayā’nagha | jñāna-yogena sāṅkhyānāṃ karma-yogena yoginām || 3 ||

The Blessed Lord said:

3. In this world there is a two-fold path as I have said before, O sinless one: Jñāna Yoga for the Sankhyans and Karma Yoga for the Yogins.

Commentary

“You have not properly understood what I taught you before!” This world, is filled with people with varying degrees of aptitude, I have therefore taught two forms of discipline — the way of meditation (Jñāna Yoga) and the way of action (Karma Yoga), according to the aptitudes of the aspirants. There is no contradiction in this. The ability to meditate does not spontaneously come to everyone in the world in whom the desire for Liberation has arisen. But one who acts, unmotivated by the desire for rewards but purely as a means of worshiping the Supreme Being becomes free of mental impurities, and by restraining the senses, one becomes competent for the practice of meditation.

Consequently, firm commitment to meditation upon the ātman [Jñāna Yoga] is taught specifically to the Sankhyans — those persons who are competent to observe the discipline of meditation; and Karma Yoga to Yogins — those qualified for the path of action.

Sankhya means Buddhi (intellectual or mental disposition) and those who are endowed with the mental disposition directed only at Self-realisation are Sankhyans.

Karma Yoga is appropriate for those whose minds (buddhi) are agitated by sense-objects, whereas those whose minds are not thus agitated, are qualified for Jñāna Yoga. Therefore nothing contradictory and confusing is taught.

na karmaṇām anārambhān naiṣkarmyaṃ puruṣo’śnute | na ca saṃnyasanād-eva siddhiṃ samādhigacchati || 4 ||

4. No one achieves freedom from activity (Naiś-karmyam) by abstaining from works; and no one ever attains success by mere renunciation of works.

Commentary

Simply by abstaining from the performance of works enjoined by the Scriptures, in the pursuit of meditation, one does not attain freedom from Karma, nor by ceasing the performance of such enjoined Scriptural actions which have already been started. For spiritual progress is achieved only by doing work without attachment to the fruits and as a means of worshipping the Supreme Being. Hence, without works (Karma-niṣṭha), one does not achieve realisation (Jñāna-niṣṭha). Those who have not worshipped Govinda through skilful action done without attachment to results and whose beginingless and endless accumulation of demerit has not thus been annulled; will find steady contemplation on the ātman to be almost impossible. It can be done only if it is preceded by the attainment of a state in which the senses have been freed from agitation.

This view alone the Lord now affirms:—

na kaścit kṣaṇam-api jātu tiṣṭhaty-akarma-kṛt | kāryate hy-avaśaḥ karma sarvaḥ prakṛtair-guṇaiḥ || 5 ||

5. Verily no one can remain even for a moment, without performing action; for everyone is forced to act, helplessly indeed, by the Material Modes [Gunas].

Commentary

Every one, even after resolving not to do anything, is forced to act — impelled to act according to the Gunas [Modes] of Prakrti [Nature]. The Gunas or ‘Modes of Nature’ are Sattva (cohesive tendency — centripetal attraction), Rajas (revolving tendency) and Tamas (disintegrative tendency — centrifugal attraction). These [tendencies] are pre-determined by one's previous Karma. Consequently, Jñāna Yoga can be practiced only after the mind has been purified by annulling the accumulation of negative tendencies through the practice of Karma Yoga, and by bringing Sattva and other Gunas under control.

Otherwise, one who engages in mind-practice becomes an hypocrite: — karmendriyāṇi saṃyamya ya āste manasā smaran | indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate || 6 ||

6. One who, restraining the organs of action, sits contemplating on the objects of senses, is a deluded person and an hypocrite.

Commentary

A hypocrite (mithyācāraḥ) is one whose actions do not harmonise with one’s resolve. [Such a person] is one whose mind and other five senses are not subdued— having failed to neutralise the accumulated demerit, and is none-the-less struggling for Self-realisation. His mind is dragged away from the Self because it is so attached to sense objects, and thus he allows the mind to dwell upon them — by practising meditation in this way, one becomes perverted and lost.

yastv-indriyāṇi manasā niyamyārabhate’rjuna | karmendriyaiḥ karma-yogam asaktasya viśiṣyate || 7 ||

7. But one who, subduing the senses by the mind, O Arjuna, begins to practice Karma Yoga through the organs of action and who is free from attachment — excels.

Commentary

Consequently, one who, aspiring for Self-realisation, acts in accordance with Scriptural teachings — doing such actions as were practiced earlier; being naturally inclined to work, but doing them as Karma Yoga — renouncing all attachment to rewards, by reason of there being no chance of error, is superior to one practicing meditation.

niyataṃ kuru karma tvaṃ karma jyāyayo hy-akarmaṇaḥ | śarīra-yātrā’pi ca te na prasiddhayed akarmaṇaḥ || 8 ||

8. You must perform your obligatory duties; for action is superior to non-action (meditation). For not even the maintenance of the body is possible by inaction.

Commentary

'Obligatory' (niyatam) indicates 'concomitant' (vyaptam); for action is invariably concomitant (coincidental) with the state of being embodied. This conjunction [of the Self] with material Nature (Prakrti) has arisen due to beginingless subtle impressions (samskāras). You must act, because the performance of action is natural and may not cause misadventure by reason of its also being obligatory. Action is superior to the practice of meditation. Even in the case of one qualified for the practice of meditation, unmotivated action indeed is better, because meditation is difficult to perform and susceptible to misadventure, as it is not a natural process and one may not have practiced it previously. Consequently, we should understand that because Self-realisation is included in Karma Yoga — it is superior.

This affirmation of the superiority of Karma Yoga (disinterested work) over Jñāna Yoga (meditation on the Self) remains valid even when one is competent to practice meditation. For, if one abandons all activities to practice meditation, then, while practicing meditation, even the basic maintenance of the body, which is essential even for a meditator will not be achieved. Performing the obligatory pañca-mahā-yajñas with the help of honestly earned wealth, the body should be sustained by consuming the remnants [of food offered] after such performances. This is clearly indicated in scriptural texts like;—

" When the food is pure, the Sattva (mind) becomes pure; when the Sattva is pure, then the mindfulness (meditation) will be steady.” (Cha. Up, 7.26.2).

Sri Krishna himself will declare —

"The sinful ones who cook food for their own sake eat sin." (3;13)

Obligatory rites (nitya karma) and periodic rites (naimitta karma) and the pañca-mahāyajñas must be carried out by one who meditates too, as the body must be sustained until perfection is attained. Besides, Self-realisation is an integral part of Karma Yoga, as it involves the contemplation of the ātman as not being an agent. It is also in harmony with the natural order (Prakrti). Karma Yoga, is for these reasons easier and it is free from possibility of failure. Therefore, you must perform Karma Yoga only — this is the purport of the verse.

If it is argued that any action such as earning money implies 'I-ness, 'My-ness' etc. and will therefore distract the senses, and the Karma Yogi will again be bound through the subtle impressions [samskāras] of his acts then;

yajñārthāt karmaṇo’nyatra loko’yaṃ karma bandhanaḥ | tad-arthaṃ karma kaunteya mukta saṅgas-samācara || 9 ||

9. This world is bound by actions other than those performed as sacrifice. O Arjuna, you must perform work to this end [for sacrifice alone], free from attachment.

Commentary

People become subject to the bondage of Karma only when work is done for personal gain, but not when work is performed, or money acquired for the purpose of sacrifice and other acts of charity which are prescribed in the Scriptures. So you must perform acts like the acquisition of wealth for the purpose of sacrifice (Yajña). In doing so, overcome attachments generated by the pursuit of personal ambitions, and then do your work in the spirit of sacrifice. When a person, free from attachment, acts for the sake of sacrifice, the Supreme Being, propitiated by sacrifice grants him the calm vision of the Self after destroying the subtle impressions of Karmas, which have accumulated from time without beginning.

Sri Krishna stresses the need for sustaining the body only by the remnants of sacrifices in respect of those who are devoted to all [the four approved] goals of human life (1. Dharma — social duties, 2. Artha — material prosperity. 3. Kāma — pleasure, 4. Mokṣa — liberation from suffering). He denounces those who nourish the body by things that have not been offered in sacrifice: —

saha yajñāiḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ | anena prasaviṣyadhvam eṣa vo’stviṣṭa kāmadhuk || 10 ||

10. In the beginning the Lord of all beings, created humans along with the sacrifice, saying: 'By this shall you prosper; this shall be the cow of plenty granting all your desires.'

Commentary

Because of the Vedic text — 'The Lord of Universe…..' (patim viśvasya ……. M. Nar. Up. 11.3), it is justifiable to take the term Prajāpati (Lord of Beings) in its wider sense and interpret it to mean Nārāyaṇa who is the Lord of all beings, the 'Creator of the Universe' and the 'Self of all beings' and the 'Supreme Abode'. In the beginning, at the time of creation, the Lord of beings, saw all beings submerged within Himself, in a state devoid of the distinctions of name and form. They were helpless due to their total identification with insentient matter and were incapable of attaining the four goals of human existence. The supremely Compassionate One, with a desire to redeem them, projected them into being together with sacrifice in order that they might perform sacrifices as His worship and said:— 'By this sacrifice, shall you prosper', ie. accomplish your development and prosperity. May this institute of sacrifice fulfil your supreme desire of liberation (Moksha) and also the other desires that are in conformity with it. How, then should this be done?

devān bhāvayetānena te devā bhāvayantu vaḥ | parasparaṃ bhāvayantaḥ śreyaḥ paramavāpsyatha || 11 ||

11. By this, may you nurture the gods, and the gods will nurture you [in return]. Thus, nurturing one another, you will obtain the highest good.

Commentary

'By this,' ie., by the means of sacrifice, you should propitiate the gods who are my manifestations and have Me as their inner-Self — Sri Krishna will declare later on: —'For I am the only enjoyer and the only Lord of Sacrifices' (9.24). Propitiated by sacrifices, may these gods, nourish you with food, drink and other such items which are also required for their worship. Thus, supporting each other, may you attain the highest good called Moksha (Liberation).

iṣṭān-bhogān-iha vo devā dāsyante yajñā-bhāvitāḥ | tair-dattān apradāyaibhyo yo bhuṅkte stena eva saḥ || 12 ||

12. The gods, pleased by sacrifice, will bestow on you the enjoyments you desire. One who enjoys the bounty of the gods without offering them anything in return, is verily a thief.

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