rīmad Bhagavad Gītā 7 страница

Thus, Sri Krishna, after explaining how Karma takes the form of wisdom-practice, now speaks of the various kinds of Karma Yoga.

daivam-evāpare yajñāṃ yoginaḥ paryupāsate | brahmāgnāv-apare yajñāṃ yajñenaivopa-juhvati || 25 ||

25. Some Yogins resort only to sacrificing to the gods. Others offer sacrifice into the fire of Brahman solely by means of sacrifice.

Commentary

'Others offer sacrifice into the fire of Brahman solely by means of sacrifice.' — these Yogins are devoted to the sacrifice and to the offering of oblations into the sacred fire [as duty alone].

śrotrādīn-indriyāṇy-anye saṃyamāgniṣu juhvati | śabdādīn-viṣayān-anya indriyāgniṣu juhvati || 26 ||

26. Others offer hearing and the other senses into the fires of restraint. Others offer as oblations the objects of the senses, such as sound and the rest, into the fires of their senses.

Commentary

Some strive to perfect restraint of the sense such as hearing and the rest, that is, they avoid indulging in pleasing sense-objects. Other Yogins endeavour to prevent the attachment to sense-objects by abstaining from sense-gratification, through the discriminative process of deprecating their value and enjoyable nature.

sarvāṇ-īndriyāṇi prāṇa karmāṇi cāpare | ātma-saṃyama yogāgnau juhvati jñāna-dīpite || 27 ||

27. Some again offer as oblation the functions of the senses and the activity of the vital energy (prāṇa) into the fire of the Yoga of restraint of the mind kindled by knowledge.

Commentary

The meaning is that some Yogins endeavour to prevent the mind from becoming attached to the functions of the senses and vital-breaths. By contemplating on the Self, they sublimate these energies and overcome even the subtle residual craving for them.

dravya yajñās-tapo yajñā yoga yajñās-tathā’pare | svādhyāya-jñāna yajñāśca yatayaḥ saṃśita vratāḥ || 28 ||

28. Others again offer material objects, Tapas and Yoga as sacrifice, while others being selfrestrained and of rigid vows offer their scriptural study and knowledge as sacrifice

Commentary

Some Karma Yogins perform sacrifice to the gods with materials honestly acquired. Some practice charity, some engage in making oblations into the sacred fire, all these perform sacrifice with material objects. Some perform the sacrifice of austerity — Tapas — by devoting themselves to vows and fasts such as Krcchra, Chandrāyana etc. Others perform the sacrifice of Yoga — here the term Yoga indicates pilgrimages to sacred sanctuaries and holy places as the context relates to aspects of Karma Yoga. Some are devoted to recitation of the Scriptures and some to learning their meaning. They are all devoted to the practice of self-control and of strict vows, ie., they are people of steady resolution.

apāne juhvati prāṇaṃ prāṇe’pānaṃ tathā’pare | prāṇāpāna-gatī ruddhvā prāṇāyāma parāyaṇāḥ || 29 ||

29. Some sacrifice exhalation into inhalation. Similarly others sacrifice the inspiration into expiration. Some others, holding their breath sacrifice both the inspiration and expiration.

Commentary

Other Karma Yogins are devoted to the practice of breath control (prāṇāyāma) which has three actions — Pūraka (inspiration) is that [sacrifice] in which the inward breath is sacrificed into the outward breath. Recaka (expiration) is that in which the outward breath is sacrificed in the inward breath. Kumbhaka (retention of breath) is the sacrifice when the flow of both inward and outward breaths is stopped.

apare niyatāhārāḥ prāṇān prāṇeṣu juhvati | sarve’pyete yajñā-vido yajñā kṣapita kalmaṣāḥ || 30 ||

30. Others, with regulated diet, are devoted to the practice of breath-control (prāṇāyāma). All these [yogins] know the meaning of sacrifices and through sacrifices are absolved of their transgressions.

Commentary

The clause 'regulated diet' applies to everyone engaged in the threefold practice of breath control. All these, according to their liking and capacity are engaged in performing the various kinds of Karma Yoga beginning from the sacrifice of material objects up to breath-control. They know, and are devoted to Yajña comprised of obligatory and periodical rites preceded by the performance of the Five Great Sacrifices (pañca-mahā-yajña) they are absolved of their transgressions (kalmaṣaḥ) only because of this.

yajñā-śiṣṭāmṛta bhujo yānti brahmā sanātanam | nāyaṃ loko’sty-ayajñāsya kuto’nyaḥ kurusattama || 31 ||

31. Those who subsist on the ambrosial remnants of sacrifice, go to the eternal Brahman. This world is not for one who makes no sacrifice, how then the other, O Kurusattama (Arjuna)?

Commentary

Those Karma Yogins who sustain their bodies only on the remains of sacrifice which is like ambrosia, will go to the eternal Brahman. 'Go to Brahman' here means attaining the realisation of the Self of which Brahman is the 'Over-Self'.

'One who makes no sacrifices,' is one who is not devoted to any obligatory and periodic rites etc., One will be unable to achieve the material goals of human existence known as right living (Dharma), prosperity (Artha) and pleasure (Kāma); how then can the Supreme goal — liberation (Mokṣa) be attained? As Mokṣa has been mentioned as the ultimate goal, the other three objectives are indicated by 'this world' that is, the material realm in which they are accomplished.

evaṃ bahu vidhā yajña vitatā brahmaṇo mukhe | karmajān viddhi tān sarvān evaṃ jñātvā vimokṣyase || 32 ||

32. Thus many forms of sacrifices have been laid down as means of reaching Brahman. Know them all to be based on the (daily) rites. Knowing this, you shall be liberated.

Commentary

Reaching Brahman — means that they lead to the realisation of the true nature of the ātman. Based on rites — means resulting from periodical and obligatory rites performed day by day. Knowing this — observing them in the manner prescribed, you will be liberated.

It has been taught that work is a form of wisdom when done with awareness. Now Sri Krishna explains the predominance of the wisdom component in such actions.

śreyān dravyamayād yajñāj-jñāna yājñāḥ paraṅtapa | sarvaṃ karmākhilaṃ pārtha jñāne parisamāpyate || 33 ||

33. The sacrifice of wisdom is superior to material sacrifice, O Parantapa (Arjuna), all actions and everything else culminate in wisdom.

Commentary

Karma Yoga has two aspects— awareness/wisdom and material accessories. Of these two, the component of awareness/wisdom is superior to the physical component.

Wisdom is the culmination of all ritual and of all its accessories and other things that are helpful to it. Thus wisdom alone, which is the ultimate goal is practically applied in Karma Yoga. And this wisdom being regularly practiced, contributes ultimately to Selfrealisation.

tad viddhi praṇipātena paripraśnena sevayā | upadekṣayanti te jñānaṃ jñāninas-tattva-darśinaḥ || 34 ||

34. Know that by full prostration, by extensive questioning and by service, the wise, who have realised the truth, will instruct you in [that] teaching.

Commentary

You can acquire this teaching from the enlightened ones, according to your level of competence. If you attend on them through full prostration and by extensive questioning and by serving them, they will explain it to you. The wise are those who have direct realisation of the true nature of the ātman. Having been honoured by you through prostration etc., and by observing your disposition characterised by a sincere desire for learning which you have demonstrated by your questions, they will instruct you in this doctrine.

Sri Krishna now speaks of the characteristics of direct and empirical Self-realisation.

yaj-jñātvā na punar-moham eva yāsyasi pāṇḍava | yena bhūtāny-aśeṣeṇa drakṣyasy-ātman-yatho mayi || 35 ||

35. Knowing that, O Pandava (Arjuna), you will not again become deluded thus — by that knowledge you will see all beings, without exception in your Self and then in Me.

Commentary

Having the knowledge [taught previously], you will not again fall into this delusion of mistaking the body for the Self, which is the cause of possessiveness and the concept of agency. By that knowledge you will see in yourself all the beings which appear in diverse forms such as gods, humans, animals and vegetables — because you and all other beings are equal in terms of essential being — when freed from the hold of Prakrti. The essential nature of your own ātman and all other ātmans is comprised of consciousness.

And then you will see all beings in Me without any exception, because of the equality in respect of the essential nature of all Selves in their pure state, with one another and with Me.

Thus the identity of the individual Selves, when devoid of name and form, with the Supreme Self, is known from the texts like Muṇḍukya. Upaniṣad

Therefore all Selves dissociated from Prakṛti are equal in nature to one another and equal in nature to the Supreme Lord of the Universe.

api ced-asi pāpebhyaḥ sarvebhyaḥ pāpa-kṛtamaḥ | sarvaṃ jñāna plavenaiva vṛjinaṃ santariṣyasi || 36 ||

36. Even if you are the most culpable of all criminals, you will cross over all wrong-doing by the raft of knowledge alone.

Commentary

’with the raft of the knowledge’ concerning the true nature of the ātman.

yathaidhāṃsi samiddho’gnir-bhasmāt kurute’rjuna | jñānāgniḥ sarva karmāṇi bhasmasāt kurute yathā || 37 ||

37. Just as blazing fire turns fuel to ashes, O Arjuna, so does the fire of knowledge turn all Karma to ashes. na hi jñānena sadṛśaṃ pavitram iha vidyate | tat-svayaṃ yoga saṃsiddhiḥ kālenātmani vindati || 38 ||

38. Verily, there is no purifier in this world equal to knowledge; one that is perfected in Karma Yoga discovers this (knowledge) spontaneously, in oneself in due time.

Commentary

Knowledge = Self-realisation, for the knowledge of the ātman destroys all evil. When one has reached perfection by the constant practice of Karma Yoga with awareness, in the manner previously taught, in due course, the wisdom concerning the ātman arises spontaneously.

Sri Krishna expounds the same idea more lucidly thus: —

śraddhāvāllabhate jñānaṃ tatparaḥ saṃyatendriyaḥ | jñānaṃ labdhvā parāṃ śāntim acireṇādhigacchati || 39 ||

39. One who has faith, who is dedicated to it, and who has controlled the senses, attains enlightenment. Having attained enlightenment, one obtains Supreme Peace.

Commentary

After attaining knowledge through instruction in the manner described, one must develop firm faith in it, and the possibility of its actualisation in enlightenment. One who is dedicated to it — the mind must be focused thereupon. One must control the senses and restrain them from all their objects — soon, one will then reach the aforesaid state of maturity and obtain enlightenment, and thereafter will reach Supreme Peace, ie., the supreme Nirvana (beatitude).

ajñāś-cāśraddhānaśca saṃśayātmā vinaśyati | nāyaṃ loko’sti na paro na sukhaṃ saṃśayātmanaḥ || 40 ||

40. The ignorant, the faithless and the cynic perish; for the cynic there is neither this world, nor that beyond, nor happiness.

Commentary

'The ignorant' is one that has not received knowledge through instruction, 'the faithless' is one who does not develop any faith in this teaching i.e., who does not strive for immediate improvement, and 'the cynic’ is one who is full of scepticism in regard to the teaching — such persons perish, they are lost. When this teaching about the real nature of the Self is treated with scepticism, then one fails in this material world as also the spiritual world. The meaning is that the goals of human endeavour, such as Dharma (right living), Artha (prosperity) and Kāma (pleasure) which constitute the material goals or aims of life [in this world], are not fully achieved by such a cynic. How then can the Supreme Goal — Moksha (liberation) be achieved by him? For all the goals of life can be achieved by doing the works which are prescribed by the Shastras, but their correct performance requires the firm conviction that the Self is different from the body. Therefore, even a little happiness cannot be achieved by one who has doubts concerning the true nature of the Self.

yoga-saṃnyasta karmāṇaṃ jñāna saṃcchinna saṃśayam | ātmavantaṃ na karmāṇi nibadhnanti dhanañjaya || 41 ||

41. O Dhananjaya (Arjuna), actions do not bind one who has renounce them through Karma Yoga and whose doubts are dispelled by knowledge, and who therefore possesses a steady mind.

tasmād-ajñāna saṃbhūtaṃ hṛtsthaṃ jñānāsinātmanaḥ | cchittvainaṃ saṃśayaṃ yogam-ātiṣṭhottiṣṭha bhārata || 42 ||

42. Therefore, with the sword of knowledge, cut asunder this doubt present in your heart, arising from ignorance concerning the Self. Arise and practice this [Karma] Yoga, O Bharata (Arjuna).

hariḥ oṃ tatsat

iti śrīmad bhagavadgītāsupaniṣatsu

brahmavidyāyāṃ yogaśāstre śrīkṛṣṇārjuna saṃvāde jñāna-vibhāga yoga nāma caturtho’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 fourth discourse entitled

Communion through Wisdom

Chapter 5 t

Karma Sanyāsa Yogaḥ

Communion through Renunciation

Summary of the Teaching

practice Action Yoga because it includes Self-awareness and in addition, it is free from liability n the third Chapter it was taught that even one who qualifies for Wisdom Yoga, should rather

to lapses. It is therefore easier to practice as well as being an independent means. In the fourth chapter, the wisdom aspect of Action Yoga, and its importance has been discussed. Now, it will be shown that Action Yoga is a far quicker means of attaining Self-realization than Wisdom Yoga. Thereafter the method of contemplating upon the Self as a non-agent which is a feature of Action Yoga is described. This knowledge founded in Action Yoga is then investigated.

arjuna uvāca saṃnyāsaṃ karmaṇāṃ kṛṣṇa punar-yogaṃ ca śaṃsasi | yac-chreya etayor-ekaṃ tan-me brūhi suniścitam || 1 || Arjuna said:

1. You commend, O Krishna, the renunciation of actions and then again commend Karma Yoga. Tell me conclusively that which is the better of the two.

Commentary

The objection raised [by Arjuna] is this:— “in the second chapter, you said that Action Yoga alone should be practiced first, by one aspiring for liberation, and that the vision of the ātman should be achieved through meditation after the mind has been purified by Action Yoga. Again, in the third and fourth chapters, you praised Action Yoga as being better than Meditation (Wisdom Yoga) even for one who has attained the level of competency for meditation. And that, as a means of attaining the Self, Action Yoga is independent of Wisdom Yoga. Therefore, of these two, Wisdom Yoga and Action Yoga — tell me precisely which single method is superior, and easier to practice, and quicker to confer Self-realization.” śrī bhagavān uvāca saṃnyāsaḥ karma yogaśca niḥśreyasakarāv-ubhau | tayos-tu karma saṃnyāsāt karma-yogo viśiṣyate || 2 ||

The Blessed Lord said:

2. Renunciation of actions and Karma Yoga, both lead to the highest beatitude. But, of these two, Karma Yoga is superior to the renunciation of actions.

jñeyaḥ sa nitya saṃnyāsī yo na dveṣṭi na kāṅkṣati | nir-dvandvo hi mahābāho sukhaṃ bandhāt-pramucyate || 3 ||

3. One who neither resents nor desires is to be known as a perpetual renunciate: verily one who is free from the pairs of opposites is easily liberated from bondage, O Mighty-Armed (Arjuna).

Commentary

The Karma Yogi, who, being satisfied with the realization of the Self, does not desire

anything else and consequently does not resent anything; therefore, stoically endures the effects of the pairs of opposites — he should be understood as fully renounced — even established in Wisdom Yoga. Such a person therefore, is freed from bondage because of attaining perfection in Action Yoga which is easy to practice.

Wisdom Yoga and Action Yoga are now taught as being independent of each other as means for attainment of Self-realization.

sāṅkhya-yogau pṛthag-bālāḥ pravadanti na paṇḍitāḥ | ekam-apy-āsthitaḥ samyag-ubhayor-vindate phalam || 4 ||

4. Children, not the learned, speak of Sankhya (Jñana Yoga) and Yoga (Karma Yoga) as distinct; one who is firmly established in either, attains the fruit of both.

Commentary

Those who say that Karma Yoga and Jñana Yoga are dissimilar because of the differing results, are children i.e. they lack insight — they do not know the entire truth. On the contrary — both of these paths lead to Self-realization, therefore one who is firmly established in one wins the fruit common to both of them.

yat-sāṅkhyaiḥ prāpyate sthānaṃ tad-yogair-api gamyate | ekaṃ sāṅkhyaṃ ca yogaṃ ca yaḥ paśyati sa paśyati || 5 ||

5. That state which is attained by the Sankhyans [Jñana Yogis], is also attained by the Yogins, [Karma Yogins]. He alone is wise who sees that the Sankhya and the Yoga are really one.

saṃnyāsas-tu mahābāho duḥkham-āptum-ayogataḥ | yoga-yukto munir -brahma na cireṇādhigacchati || 6 ||

6. But renunciation, O Mighty-Armed, is hard to achieve without [Karma] Yoga. The contemplating sage who follows [Karma] Yoga reaches Brahman (the Self or ātman) soon.

Commentary

Jñana Yoga — Renunciation, cannot be achieved without Karma Yoga — Action. A person practicing Karma Yoga, being a Muni (one mindful of the Self) easily attains the Brahman (Self) in a short time. But one following Jñana Yoga alone, attains the goal with great difficulty — after a long time.

yoga-yukto viśuddh-ātmā vijitātmā jitendriyaḥ | sarva-bhūtātmā bhūtātmā kurvann-api na lipyate || 7 ||

7. One who is devoted to the path of Action and is pure of mind, who is self-control, has conquered the senses and has realized identity with all beings, even while acting, remains untainted.

Commentary

A Karma Yogi remains engaged in the performance of pure actions prescribed by the Shastras, which are done as service to the Supreme Being. By doing this, one becomes mentally pure and is able to control the mind easily. Because the mind is engaged in the performance of virtuous actions the senses are easily subdued. Once one realizes the true nature of the ātman, one finds a common identity with all beings such as gods, humans and animals etc. One who contemplates on the true nature of the ātman understands that all ātmans are of the same essence. The differences between sentient beings do not pertain to the essential nature of the ātman, because those distinctions are based on particular modifications of Material Nature (Prakrti) which constitute their physical circumstances.

The gist of this is that when dissociated from the physical body, the ātman is of the same essence in all beings; gods, humans and animals. It is of the same form of consciousness. One who has attained enlightenment, active though he may be, is not tainted [by karma] on account of erroneously identifying the body as the Self.

naiva kiñcit karomīti yukto manyeta tattva-vit |

paśyaṅ-śṛṇvan spṛśan jighrann-aśnan gacchan svapaṅ-śvasan || 8 ||

8. "I do nothing at all" — this would be the attitude of a focussed knower of the truth, even while seeing, hearing, touching, smelling, eating, moving, sleeping, breathing;

pralapan visṛjan gṛhṇann-unimiṣan nimiṣann-api | indriyāṇīndriyārtheṣu vartanta iti dhārayan || 9 ||

9. Speaking, releasing, grasping, opening, closing the eyes etc., always aware that the senses operate among sense-objects.

Commentary

Thus, one who is Self-realised should reflect that all the sensory organs (Jñanendriyas) as also organs of action (Karmendriyas) and the vital energies (the Prāṇas) are merely occupied automatically with their own respective objects. One should therefore think:— 'I do nothing at all’ — ‘My essential nature is pure consciousness’. The sense of agency arises because of the association of the Self with the senses and the Prāṇas which originate from one’s Karma — it does not arise from one’s essential nature."

brahmaṇyādāya karmāṇi saṅgaṃ tyaktvā karoti yaḥ | lipyate na sa pāpena padma-patram ivāmbhasā || 10 ||

10. One who acts without attachment, reposing all action on Brahman (Nature), is not tainted by unskillful deeds, as a lotus leaf by water.

Commentary

Here the term Brahman denotes Material Nature (Prakrti), because later on Krishna will say:— 'The great Brahman is My womb' (14.3). Prakrti acts through the senses which are its particular modifications, therefore one who understands that all actions arise from Brahman (Prakrti), renounces all attachment while engaging in every action — such a person, though being in contact with Material Nature (Prakrti), is not contaminated by karma which is dependant upon the erroneous identification of the Self with the body (Prakrti) and this {identification] is the cause of bondage. Just as a lotus leaf is not dampened by water, unskilful actions do not affect or defile one with negative karma, if one is free from such identification with the body.

kāyena manasā buddhyā kevalair-indriyair-api | yoginaḥ karma kurvanti saṅgaṃ tyaktvā’tma śuddhaye || 11 ||

11. By means of the body, the mind, the intellect and the senses, do Yogins, renouncing attachment perform actions — merely for self- purification.

Commentary

Giving up attachment to heaven etc., Yoga practitioners perform such actions through means of the body, mind and the intellect for purifying themselves, that is, for annulling the bonds of previously accumulated Karma which has affected the Self by way of obscuring its true nature and entangling it in Samsara.

yuktaḥ karma phalaṃ tyaktvā śāntim-āpnoti naiṣṭhikīm | ayuktaḥ kāma-kāreṇa phale sakto nibadhyate || 12 ||

12. The centered-one, renouncing the fruits of actions, attains everlasting peace. But the unsteady one who is attached to the results of actions, being impelled by desire is subject to bondage.

Commentary

'The centered one' — is one who is centered upon the Self and has no hankering for anything else, being exclusively devoted to the Self. If a person renounces the fruits of actions and performs actions merely for the purpose of self-purification, everlasting peace will be obtained, which is the lasting experience of the ātman. 'The unsteady one' — is one who is inclined towards material goals rather than Self-realization. Being impelled by desire, one becomes motivated by rewards and attached to the results of actions which keep one bound forever — in other words one becomes perpetually involved in the transmigratory cycle. The gist is this;— being free of attachment to results, attributing one's actions to Material Nature from which the senses have arisen, one should perform actions merely to free oneself from bondage.

Next, the transference of agency to Prakrti from whence the body has originated, is described: — sarva karmāṇi manasā saṃnyasyāste sukhaṃ vaśī | nava-dvāre pure dehī naiva kurvan-na kārayan || 13 ||

13. Mentally renouncing all actions and self-controlled, the embodied ātman, dwells happily in the city of nine gates (i.e., the body), neither acting nor causing the body to act.

Commentary

The embodied one who is self-controlled, attributes all actions to the city of nine gates,. One rationalizes that all actions are based upon the interconnectedness of the ātman with the body which is the result of previous Karma, and not due its own essential nature. Being master of itself, it [the Self] dwells at ease, being neither mentally active nor causing the body to work.

Sri Krishna now teaches the natural condition of the Self as it really is:

na kartṛtvaṃ na karmāṇi lokasya sṛjati prabhuḥ | na karma phala saṃyogaṃ svabhāvastu pravartate || 14 ||

14. The master [of the body—the ātman] does not initiate agency, nor actions, nor union with the fruits of actions in relation to the world (of embodied beings); it is the inherent tendencies alone that function.

Commentary

The “master” (Prabhu — that is, the Jīva who is the master of the body), in its own essential nature is not subject to Karma and therefore does not initiate

(a) the agency that is characteristic of sentient beings or

(b) their various and particular activities and

What then is responsible for agency and its results? It is the natural tendencies alone that act. Tendencies (svabhāva) are comprised of subliminal activators (saṃskāras) originating from engagement with Prakrti. In other words agency and its results do not originate from the natural or pure state of the Self, but are generated by subtle subliminal activators created by the error of identifying the body as the Self.

nādatte kasyacit-pāpaṃ na caiva sukṛtaṃ vibhuḥ | ajñānenāvṛtaṃ jñānaṃ tena muhyanti jantavaḥ || 15 ||

15. The all-pervading Self appropriates neither the demerit nor even the merit of any. Knowledge is enveloped by ignorance, thereby beings are deluded.

Commentary

The ātman is 'all-pervading', and not limited to a particular space. It cannot be restricted to the bodies of gods, humans, or animals and hence it is not the kinsman nor the enemy of any one. For this reason it does not appropriate the demerit or suffering of anyone else such as a son who is a relative and therefore dear to one; nor does it appropriate the happiness of anyone whom it regards with aversion. All this is the effect of samskāras or subliminal activators.

How then do these contrary samskāras originate? The answer is that knowledge is enveloped by the darkness of ignorance. The ātman's consciousness is enveloped or 'contracted' by previous Karmas which obstruct wisdom, so that one may experience the results of one’s own actions. This Karma, which is like a veil obscuring wisdom, causes the Self to incarnate in the various bodies of gods etc. and generates the misconception that the body is the Self. It is through this misconception that more actions are performed which in turn produce more samskāras — sub-conscious impressions which in their turn predispose one to act in a certain manner.

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