rīmad Bhagavad Gītā 6 страница

'The mind is superior to the senses' — even if the senses are withdrawn [from their objects], if the Manas (mind) ruminates on sense objects, pure vision of the Self cannot arise.

'The intellect (Buddhi) is higher than the mind', ie., even if the mind is indifferent to sense objects, a perverted decision by the intellect can obstruct the dawn of Self-realisation. But even if all of these up to the intellect are quietened from their activity, still, when the desire-nature, identified with volition originating from Rajas, is operating, it will by itself, obstruct Selfrealisation by inducing the senses to operate in their fields. Thus it is said here; what is greater than the intellect is the desire-nature.

evaṃ buddheḥ paraṃ buddhvā saṃstabhyātmānam ātmanā | jahi śatruṃ mahā-bāho kāma-rūpaṃ durāsadam || 43 ||

43. Thus, knowing that which is greater than the intellect and fixing the mind with the help of the intellect in Karma Yoga, O Arjuna, slay this enemy in the form of desire, which is difficult to overcome.

hariḥ oṃ tatsat

iti śrīmad bhagavadgītāsupaniṣatsu brahmavidyāyāṃ yogaśāstre

śrīkṛṣṇārjuna saṃvāde karmayoga nama tṛtīyodhyāyaḥ

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 third discourse entitled "The Yoga of Action"

Chapter 4 t

Jñāna Vibhāga Yogaḥ

Communion through Wisdom

Summary of the Teaching

n the third chapter it was determined that for the spiritual aspirant in whom the physical impulses are strong, the practice of Karma Yoga alone is the recommended practice. People are not naturally capable of the practice of Jñana Yoga; and even if capable, the practice of Karma Yoga alone, preceded by contemplation on the ātman as a non-agent is preferable. It has also been taught that even a person who is distinguished for wisdom (and is expected to act as a role-model for others) should still practice Karma Yoga alone.

Now in the fourth chapter the need for practising Karma Yoga is further stressed because it was taught at the very beginning of the present (Kalpa) age1 of Manu for the liberation of all beings. It is also demonstrated that the science of the Self is included in it. Furthermore, the nature of Karma Yoga with its divisions and the pre-eminence of the wisdom factor in it, is taught. And incidentally the truth about the incarnations of the Lord is also mentioned.

śrī-bhagavān uvāca imaṃ vivasvate yogaṃ proktavān aham avyayam | vivasvān manave prāha manur-ikṣvākave’bravīt || 1 || The Blessed Lord said:

1. I taught this imperishable Yoga to Vivasvan; Vivasvan taught it to Manu; Manu declared it to Ikshvaku. evaṃ paramparā prāptam imaṃ rāja-rṣayo viduḥ | sa kāleneha mahatā yogo naṣṭaḥ paraṅtapa || 2 ||

Thus handed down in succession, the royal sages knew this (Karma Yoga). But with long lapses of time, O Arjuna, this Yoga was lost to the world.

Commentary

“Don't imagine that I have just invented this teaching of Karma Yoga merely as a device for stirring up your enthusiasm for war. I Myself taught this Yoga to Vivasvān2 at the commencement of the present age of Manu as a means for all beings to attain the highest goal of existence which is Liberation from the cycle of births and deaths. The royal sages of old learned this Yoga which had been transmitted by tradition from one generation to the other. Because of the long lapse of time and because of the dullness of the intellect of those who heard it, it has almost been lost.”

sa evāyaṃ mayā te’dya yogaḥ proktaḥ purātanaḥ | bhakto’si me sakhā ceti rahasyaṃ hyetad-uttamam || 3 ||

3. It is that same ancient Yoga which I now teach to you, as you are My devotee and My friend; it is indeed the highest mystery.

“I now teach it to you, because you have sought refuge in Me with your whole being. It is being taught to you fully with all its supplementary parts. It is the most mysterious knowledge taught in the Vedanta, therefore it cannot be fully understood or explained by anyone other than Myself.”

In this connection (of confirming the authenticity of the teaching), Arjuna inquires about the truth of Lord's Incarnation. arjuna uvāca aparaṃ bhavato janma paraṃ janma vivasvataḥ | katham etad vijānīyāṃ tvam ādau proktavān iti || 4 || Arjuna said:

4. Your birth was recent, and the birth of Vivasvan long ago. How then am I to understand that you taught it in the beginning?

Commentary

According to the regular calculation of time, Krishna's birth was indeed later, contemporaneous with Arjuna's. And the birth of Vivasvān was at an earlier aeon, reckoned as twenty-eight cycles of units of four Yugas each 3 . How can Arjuna accept the truth of His statement that He taught it in the beginning?

Now, there is no contradiction here, for it was quite possible that Sri Krishna had taught Vivasvān in a former birth. The memory of what was done in former births is quite natural for highly evolved persons. This should not be taken to mean that Arjuna does not know that the son of Vasudeva, the speaker, is the Lord of all, because he says later on: —

'You are the Supreme Brahman, the Supreme Light and the. Supreme Purifier. All the seers proclaim You as the eternal Divine Puruṣa, the Primal Lord, unborn and allpervading So also proclaim the divine sage Nārada, Asita, Devala and Vyāsa. You Yourself also are saying this to me' (10.12-13 )

Arjuna had heard repeatedly from Bhīṣma and others during Yudhiṣṭhira's Rājasūya sacrifice 4 that—

'Krishna alone is the cause of creation and submergence of all the worlds This universe, consisting of things both animate and inanimate, was created for the sake of Krishna (Ma Bha, 2:38;43;23).

'For the sake of Krishna' means that the entire universe is subservient to, and dependant for its existence on Krishna.

This apparent contradiction may be resolved as follows; — Arjuna surely knows that Krishna the son of Vasudeva is the Supreme Being. Though knowing Him as such, he questions as if he did not know Him. The reasoning was this; the Lord of all is absolutely pure and totally auspicious and omniscient, His resolve is perfect and His desires fulfilled — can the birth of such a Being be of the same nature as that of the gods, humans etc., who are subject to Karma? Or is it false like the illusions of a magical show? Or could it be real? If His birth is real, what is the manner of His birth? What is His body composed of? What is the cause of His birth? What is the purpose of the Incarnation ?

The way in which Sri Krishna answers Arjuna's question, justifies the construing of the question in this way. śrī-bhagavān uvāca bahūni me vyatītāni janmāni tava cārjuna | tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa || 5 ||

The Blessed Lord said:

5. Many births of Mine have passed, O Arjuna, and so is it with you also. I know them all, but you do not know them.

Commentary

By this, the reality of the Lord's birth is confirmed — 'Many births of Mine have passed' — then is added the statement; 'so is it with you' to illustrate that the nature of both births are equally real.

ajo’pi sann-avyayātmā bhūtānām īśvaro’pi san | prakṛtiṃ svām-adhiṣṭhāya saṃbhavāmy-ātma māyayā || 6 ||

6. Though I am unborn and immutable by nature, and though I am the Lord of all beings, yet by employing My own Nature (Prakrti) I am born by My own free will.

Commentary

Without compromising any of the My specific qualities, such as supreme Lordship, birthlessness, imperishability etc, I am manifest by My own free will — 'Prakṛti' means one's own nature. The meaning is that while abiding in My own Nature and taking a form of My choice, I incarnate by My own free will (Māyā).

Ramanuja states in his introduction to the Commentary that he supports the absolute reality of the Divine Incarnations. He now goes to some lengths to refute the doctrine of the Advaitins that the Incarnations of the Lord are not real but are only illusions — for the detailed discussion please see appendix.

Sri Krishna now specifies the cause of His incarnations.

yadā yadā hi dharmasya glānir-bhavati bhārata | abhyutthānam-adharmasya tadā’tmānaṃ sṛjāmy-aham || 7 ||

7. Whenever there is a decline of Dharma, O Arjuna, and an increase of Adharma, then I incarnate Myself.

Commentary

There is no restriction as to the time of My birth. Whenever the observance of the Vedic Dharma ordained for the four social categories [intelligentsia, executives, entrepreneurs and workers] according to the four stages of life [student, householder, retiree, renunciate] declines, and its opposite — unrighteousness (Adharma) increases, then I Myself, willingly and in the manner previously stated, incarnate Myself.

paritrāṇāya sādhūnāṃ vināśāya ca duṣkṛtām | dharma saṃsthāpan-ārthāya saṃbhavāmi yuge yuge || 8 ||

8. For the protection of the good and for the destruction of the wicked, for the establishment of Dharma, I advent myself from age to age.

Commentary

The 'good' are those who follow the [Vedic] Dharma, as defined above. They are the foremost among the Vaiṣṇavas, who have taken refuge in Me. While My name, pastimes and form are beyond the scope of speech and thought, these devotees cannot support or sustain themselves without My beatific vision. They regard even a moment of separation from Me as a thousand aeons. They become physically and

psychologically dejected because of their separation from Me. So I take birth from age to age in the forms of gods, humans etc., in order to cherish them by giving them the opportunity to see Me and to experience My pastimes and to converse with Me. I take birth also for the destruction of those who are hostile to such devotees and also for the restoration of the declining Vedic Dharma, which consists of devotion to Me.

The main purpose of the incarnation is to reveal the adorable [divine] form in order to foster devotion. The destruction of the wicked is the secondary purpose only. There is no specific restrictions of Yugas like Kṛta, Treta etc., for the appearance of Divine Incarnations.

janma karma ca me divyam evaṃ yo vetti tattvataḥ | tyaktvā dehaṃ punar-janma naiti māmeti so’rjuna || 9 ||

9. Whosoever thus knows in truth My divine birth and deeds O Arjuna, is not reborn again, and after leaving the body comes to Me.

Commentary

I am [in fact] devoid of birth, because My 'birth' is unlike that of ordinary beings whose births are conditioned by Karma in association with Material Nature and whose actions produce the evil of bondage. By a true understanding of My divine appearance and deeds, all one's karmic obstacles that hinder the taking of refuge in Me are absolved. In this birth itself, resorting to Me in the manner already described, and loving Me and contemplating on Me alone, one reaches Me.

vīta rāga-bhaya-krodhā man mayā mām upāśritāḥ | bahavo jñāna tapasā pūtā mad-bhāvam āgatāḥ || 10 ||

10. Freed from desire, fear and anger, absorbed in Me, taking refuge in Me, purified by the austerity of knowledge, many have attained My state.

Commentary

"Purified by the austerity called of knowledge" — refers to the truth relating to Krishna's manifestation and deeds, many have become transformed in the manner described above. The Veda validates this statement: —

'The wise know well the manner in which He is born' (Taitt. Arany., 3131)

ye yathā māṃ prapadyante tāṃs-tathaiva bhajāmy-aham | mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ || 11 ||

11. Whosoever takes refuge in Me in any manner whatsoever, in the same manner do I favour them; beings experience Me alone in different ways, O Arjuna.

Commentary

In whatever manner seekers of refuge think of Me, according to their natural dispositions and surrender to Me — I favour them by revealing Myself to them in the form of their choice. Why elaborate more here? All those who are intent on attaining Me will certainly experience Me, with their own eyes and other sense organs in every way they may desire. The sincere spiritual aspirants will certainly experience an epiphany, that is, my essential nature however indescribable and inconceivable by the Yogins it may be.

Now after completing the digression (regarding the divine incarnations), in order to teach the mode in which Karma Yoga itself acquires the form of Jñāna (Wisdom/meditation), Sri Krishna first described the difficulty in finding persons who are qualified for Karma Yoga of this type.

kāṅkṣantaḥ karmaṇāṃ siddhiṃ yajanta iha devatāḥ | kṣipraṃ hi mānuṣe loke siddhir-bhavati karmajā || 12 ||

12. Those who hanker for success in action in this world, sacrifice to the gods; for in this human world, success is quickly attained by religious rites

Commentary

“Nobody worships Me without having some motivation for rewards — I am the Self of Indra and other devas and the real recipient of all offerings. Why is this? Because in this mortal world, results in the form of sons, cattle, food etc., are quickly acquired from the performance of sacrificial rites. The phrase, 'mānuṣe loke' (the world of humans) implies heaven and the other worlds also. All worldly people lack discrimination because of their ceaseless accumulation of demerit amassed from time immemorial. They expect rapid results and perform only those rituals which consist of the propitiation of Indra and other devas for the sake of sons, cattle, food etc., and for the sake heaven and such [realms of enjoyment]. But none being distressed by Samsāra, and aspiring for final Liberation, undertakes the practice of Karma Yoga of the kind described above. Real Karma Yoga is devotional service directed to Me.”

Sri Krishna now indicates the cause which annuls the demerit hindering the undertaking of Karma Yoga.

cātur-varṇyaṃ mayā sṛṣṭaṃ guṇa karma vibhāgaśaḥ | tasya kartāram api māṃ viddhy-akartāram avyayam || 13 ||

13. The [social] system of four castes was generated by Me according to division of Gunas and Karma. Though I am the generator, know Me as a non-agent and immutable.

Commentary

The whole universe from Brahma down to a clump of grass, together with the system of four social divisions divided according to the Gunas 5 and by actions like self-control in accordance with the Gunas, was projected into being by Krishna. The mention of "generation" is for illustration. It is intended also to indicate that the universe is sustained by Krishna alone and is withdrawn by Krishna alone. Krishna is the source of this manifold activity of manifestation, sustentation and destruction, but at the same time is a "non-agent.”

Sri Krishna explains how this is possible.

na māṃ karmāṇi limpanti na me karma phale spṛhā | iti māṃ yo’bhijānāti karmabhir-na sa badhyate || 14 ||

14. Actions do not taint Me, nor do I have a desire for the fruits of actions. One who understands Me thus, is not bound by karma.

Commentary

I am not subjected to Karma through these various actions like projection, sustentation and dissolution [of the universe]. For the distinctions [among sentient beings] of gods, humans, Pretas6 and animals, are not specifically caused by Me, but by each individual's particular Karma. Therefore, by the process of discriminating between the acquired and the inherent, it will be found that I am not the Originator of specific differences in the universe. The Jīvas (Selves) are endowed with bodies at the time of [the initial] universal projection in accordance with their own Karmas arising from attachment to results etc., In conformity with their own Karma they experience all the enjoyments available in the universe. Thus for them (the embodied Selves) alone is there desire for worldly achievements etc., and for the results of their actions, but for Me there is no such desire.

The Author of the Vedanta Sutras agrees:

'No partiality or cruelty exists in God on account of the inequalities of creation being dependant on the Karma of jivas" (Brahma Sutras., 2.1.34).

The venerable Parāśara also agrees:

'He (the Lord) is only the instrumental cause in the creation of beings. The material cause is the karma of those to be created. With the exception of the instrumental cause, the sentient being that becomes embodied does not require another cause. A [created] thing is manifest in its present condition O best of ascetics, only through its own potentiality' (V.P., 1.4.51-2).

The Supreme Being is only the operative cause with regard to the projection of beings ie., the embodied Selves of gods, humans and animals. The actual cause for the differences is the potentiality in the form of previous Karmas, of the Jivas themselves.

He who realizes Me thus, to be the agent of manifestation etc. and yet the non-agent, ie., as one who has no desire for results of the acts of creation etc. — such a person is freed from the previous Karma which hinders the undertaking of Karma Yoga by causing attachment to results — such is the purport.

evaṃ jñātvā kṛtaṃ karma pūrvair-api mumukṣubhiḥ | kuru karmaiva tasmāt tvaṃ pūrvaiḥ pūrvataraṃ kṛtam || 15 ||

15. Having known this, the ancient seekers for liberation also performed action, therefore you also should engage in action alone, as the ancients did in days of yore.

kiṃ karma kim akarmeti kavayo’py-atra mohitāḥ | tatte karma pravakṣyāmi yaj-jñātvā mokṣyase’śubhāt || 16 ||

16. What is action? What is inaction? Even the wise are confused in this respect. I shall declare to you that kind of action by knowing which, you will be freed from suffering.

Commentary

What is the type of action which should be done by an aspirant for liberation? And what is inaction? Realisation of the true nature of the agent [of action], is spoken of as 'inaction'. The wise, even the learned scholars, are puzzled about these two — the proper form of the actions to be performed and the true realisation that goes with it. I shall teach you that activity which also includes wisdom. Knowing, that is, practicing it, you will be released from suffering (inauspiciousness), which is the bondage of Samsara. Knowledge about the work to be performed leads to its performance.

Why is it so difficult to understand this Karma? Sri Krishna explains:

karmaṇo hyapi boddhavyaṃ boddhavyaṃ ca vikarmaṇaḥ | akarmaṇaśca boddhavyaṃ gahanā karmaṇo-gatiḥ || 17 ||

17. For verily one must understand the nature of action (karma), and the nature of diversified action (vikarma) as also the nature of non-action (akarma) — profound indeed is the way of action.

Commentary

There is a need to understand what is meant by 'action' (karma) – that is action which leads to Liberation. There is also a need to understand 'diversified action' (vikarma) — these are actions 7 which are classified as obligatory, periodical and desiderative works requiring various accessories. One also needs to understand 'non-action' (akarma)— that is, the knowledge of the Self. Therefore the path of action to be pursued by the seeker after Liberation is indeed mysterious, difficult to understand.

What should be understood regarding 'diversified actions' is that the primary goal of Scriptural Teaching is Moksha alone [and not the various results said to accrue from these works]. And therefore the diversity created by the various results obtained from obligatory, occasional and desiderative rites and the acquisition of things required for their performance, etc., should be renounced.

Sri Krishna explains what must be known in regard to action and non-action:— karmaṇya karma yaḥ paśyed akarmaṇi ca karma yaḥ | sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna karma-kṛt || 18 ||

18. He who sees non-action in action and also action in non-action is wise among people. He is fit for liberation and has concluded all actions.

Commentary

Here by the term 'non-action', Self-realisation, which is the subject under discussion, is meant. 'He who sees non-action in action and also action in non-action,' refers to one who has attained Self-realisation while engaged in action, and who can also perceive action while engaged in non-action, ie., in the state of mindfulness of the ātman.

The purport is this: — One can perceive, by constant reflection on the true nature of the ātman, that the work being done, is in itself a form of wisdom-practice. One can also perceive that this wisdom-practice is an integral part of Karma Yoga. Both these (ie., action as the practice of wisdom and wisdom manifest in actions) are accomplished through reflection on the true nature of the ātman, even while acting. Thus, one who can see action as being included in contemplation on the ātman, is wise, — he has realised the full meaning of the Śāstras; he is worthy and fit to attain Mokṣa. He alone has concluded all actions, that is, has actualised the goal of the entire Shastric teaching.

How is wisdom practiced through works which are actually being done? Sri Krishna explains:

yasya sarve samārambhāḥ kāma saṅkalpa varjitāḥ | jñānāgni dagdha karmāṇāṃ tam āhuḥ paṇḍitaṃ budhāḥ || 19 ||

19. He whose every undertaking is free from desire for personal gain and the delusive identification [of the body with the Self], whose karmas are burnt up in the fire of knowledge — him the wise describe as a sage.

Commentary

In the case of the seeker of liberation, the three types of actions (obligatory, periodical and desiderative), are undertaken without any desire for profit — that is, without any attachment to the results. The misconception that the Self is the body (Prakṛti) and its modes (Guṇas), is termed kāma-saṅkalpa, — 'delusive identification', the genuine

Karma Yogi is free from such identification. The enlightened ones call one who acts in

this way and whose previous Karmas are thereby burnt up by the fire of realisation of the real nature of the Self, a rational and discriminating sage — he is a true Karma Yogi. Thus the point that wisdom is involved in true Karma Yoga, is established.

Sri Krishna elaborates this point further: —

tyaktvā karma phalā-saṅgaṃ nitya tṛpto nirāśrayaḥ | karmaṇy-abhi-pravṛtto’pi naiva kiñcit karoti saḥ || 20 ||

20. Having renounced attachment to the fruits of one’s actions, ever contented with the eternal (Self), and dependent on none, one does not verily act, even though engaged in activity.

Commentary

‘dependent on none’ — devoid of dependence on the transient Prakṛti (body and external environment) — such a person, even though fully engaged in activity, does not, in essence act at all. He is engaged in wisdom-practice under the form of activity.

Again, works of the nature of wisdom is examined:—

nirāśīr yatacitt-ātmā tyakta sarva parigrahaḥ | śarīraṃ kevalaṃ karma kurvan-nāpnoti kilbiṣam || 21 ||

21. Free from expectation, with the mind controlled, relinquishing all notions of possessiveness, and merely doing physical activity, one does not incur blame.

Commentary

'Free from expectation' — means having no expectation of the rewards of actions. "relinquishing all notions of possessiveness" — one whose primary focus is the ātman is free from the sense of ownership in relation to Material Nature and any of its derivatives. One who is thus engaged in physical activity alone, as long as he lives, 'does not incur any blame (kilbiṣa)' — i.e., does not get entangled in Samsāra. He attains Self-realisation through this practice of Karma Yoga and need not resort to any exclusive practice of meditation.

yadṛcchālābha santuṣṭo dvandvātito vimatsaraḥ | samaḥ siddhāvasiddhau ca kṛtvāpi na nibadhyate || 22 ||

22. Content with what comes without effort, transcending the pairs of opposites, free from ill-will, balanced in success and failure, though acting, one is not bound.

Commentary

Content with whatever chance (without deliberate effort) may bring for the maintenance of the body. 'Transcending the pairs of opposites' means enduring cold and heat and such other experiences of duality (such as pleasure & pain etc), until the practice of Karma Yoga has been actualised. 'Free from ill-will' means free from animosity towards other beings, recognising that one's own karma is the cause of all personal suffering [and thus there is no need to blame any one else]. ‘balanced in success and failure' means maintaining mental equanimity in success like victory in war, etc., and defeat — such a person 'is not bound' that is, does not become entangled in the cycle of births and deaths (Samsara), even though practising Karma Yoga only.

gata-saṅgasya muktasya jñānāvasthita cetasaḥ | yajñāyā-carataḥ karma samagraṃ pravilīyate || 23 ||

23. The Karma of one who is free from attachments, who is liberated, whose mind is established in wisdom, who acts only for sacrifice, is entirely dissolved.

Commentary

When a person's mind has become fixed in Self-realisation, a state of complete nonattachment to any object arises. One is therefore liberated from the concept of possession, and works only to please the Divine, in the manner described earlier — thus, the perpetual accumulation of Karma, which is the cause of bondage, is completely dissolved without leaving any residue.

This far, the nature of action as wisdom-in-action has been described being based upon a constant awareness of the true nature of the ātman as different from the body. Now Sri Krishna says that all actions together with their ancillaries, are a form of wisdompractice because of the constant contemplation by the aspirant, on the Supreme Person who is the same as the Absolute Reality (Brahman), as being his inner Self.

brahmārpaṇaṃ brahma-havir brahm-āgnau brahmaṇā hutam | brahmaiva tena gantavyaṃ brahma karma samādhinā || 24 ||

24. Brahman is the instrument, Brahman is the oblation; by Brahman is the oblation offered into the fire of Brahman; Brahman alone is to be reached by one who meditates on Brahman in one's works.

Commentary

The expression 'Brahma-arpanam' (Brahman is the instrument) is adjectival to 'Brahma-havih' (Brahman is the oblation). That, by which an offering is made, such as a ladle, is an arpana — it is called Brahman because it is an effect of Brahman and Brahman is the material cause of the universe. 'Brahma-arpanam' therefore refers to the instrument of oblation which is Brahman. The oblation, just like the instrument with which it is offered, is also Brahman. It is offered by the agent who is Brahman into the fire of Brahman. One who is thus mindful of all acts being permeated by the Supreme Brahman or in other words as having the Supreme Brahman as its ground is the Brahma-karma-samadhi. One who contemplates on Brahman as the ground of all actions, reaches Brahman alone — because his own Self has the Supreme Brahman as its (Over)-Self.

The purport is that the individual Self— which is [called] ‘Brahman’ because of its having Brahman as its Over-Self — has to realise its own true nature. All actions performed by an aspirant for Liberation are wisdom-practice because they are associated with the awareness of the Supreme Brahman as their pervading essence. Actions done in this way are a direct means for Self-realisation without the meditation of Jñana Yoga.

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