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Shri Bhagavad-Gita 7 страницаrantofthe nature ofdtmd, and that work like waretc.,leads to rt/»/«-attainment;—to him who laboured under the mis conception that bodyisdtmd;who,underthis misconception retired from battle,-(to Arjuna),-was declared the Sartkhya- knowledge^ concerning the eternal dtmd,and the Yoga(or union)-producingsthita-prajftata* or setted knowledge,thus teaching a karma-yoga, or the philosophy of performing work, disinterestedly, based on the(Safikhya)-knowledge.
1. Note 1. p. 61.
2. This wisdom or sthita-prajAaia, is the superior illumination, or super- sensuous consciousness, or intuition produced by Yoga-practice ; vede my Three Lectures on ‘Inspiration &?.” See note 6. p. 73. (sthita-prajitaid). See verse [I-39.
3. See note I. p. 73, and note 2. p. 83. (spre).
4. Verse 6, Yamunacharya’s Gitdrtha-Sangraha.
This doctrine is what is summarized in the verse:— 'Atmd is eternal, and work is to be void ofinterest; 'the one is Sahkhya-wisdom;the other. Yoga-wisdom;also ' the aim ofthe sthita-dhi,^ or him ofillumined understand ing; ' these are declared in the Second Lecture for curing his'(Arjuna's)folly.'* OM TAT SAT Thus closes Lecture the Second,named Sdhkhya-Yoga, with Sri Rdmdnuja'scommentary thereon, in the discourse between Sri Krishna and Arjuna, In the Science of Yoga, in the Divine knowledge of the Upanishads, ov \hG Cha.nis oiBhagavdn, the Bhagavad Gitd.
SRI bhagavad-gita OR THE DIVINE LAY. WITH SRl RAMANUJA'S YISISHTADYAITA COMMENTARY, LECTURE III. NAMED, KARMA-YOGA, OR THE PATH OF WORKS. Sri Yamunachdrya. {i)'Unselfish,—(a) To save the Worlds(3)T quaPties ascribing, works,' 'Or(4)To Sovereign Lord-God, Lecture Three says: do works.' Sri VogiS, Pirthasirathy AiyangSr,
AUIVI "^HAGAVAD-GrlTA WITH SRi RAMANUJA'S VISISHTADVAITA COMMENTARY. THIRD LECTURE, THE KARMA-YOGA, OR THE PA TH OF WORKS. PROEM. IHE purpose of this work, Gita,is to make an ex position of that one-pointed and perfect Loving Faith or Devotion {Bhaktt) to that Parabrahma^ and Purushottama^,—Who is proclaimed in the Vedantas® as.the Goal to be reached bythe Moksha-aspirers,—Who is proclaimed by the Vodantas as the Destitute of all the defilingtaintssuch as a-vidya(nescience),and thePosessed of boundless and matchless myriad Attributes ofGlory. This Bhahti,—the Means leading to Divinity—is variously known as Vedana, Upasana, Dhyana etc. In order to achieve this Bkakii, the realizing of the nature ofone's own atma, is a necessary preliminary step. Atma-vision or realization is,realizing atma's nature,as declared in the (Veda-)Sentences ofPrajapati thus:— ' That atma,who is devoid ofsin etc. I, See note 3, p. 8. 3. See note 4,p. 8. '3 Lit I The Ends of the Vedas teaching spiritual knowledge. 4. 'Yafttma apahata-pSpma'etc., Cfih t Up". VIlI'7-i.
That this atma-vision isto be achieved byjUdna-yoga}, (2)thatjfidna-yoga^ is generated by performance of work without attachment{karma-yoga)and (3)that this method ofwork isbased on the knowledge thatatma is eternal(etc.,) are subjects dealt with already (in the Second Lecture.) In the treatment of Para-vidya (or the Divine art of reaching the Divine),the method of meditation (updsana or Bhakti)Divine,known asthedahara-vidyd^(or the method of bhakti or meditation by which to realize God in the etheric region of the heart),—comprised in the utterances of Prajapati,—the realization of atma-nature by the God- seeker,asthe first ancillary step to realization ofthe Divinity itself,—is with reference to this atma-realization, in such passages as:— "Who, understanding that atma, contemplates it etc.,"® And then, the incorporeal or immaterial nature of pratyag-dtmd(soul),and its nature transcending the states of waking,dreaming and sleep,is declared ; and lastly the subject ofthe dahara-vidya is closed by declaring the fruit ofits practice thus:— "Thus doth this peaceful atma{samprasddo),emerging out of this body,and attaining the Ineffable Light {Param jyotili),shine in its natural(or native)effulgence."*
t. This term represents the sthrta- prajfata, or intuitive wisdom or knowledge or spiritual consciousness referred to in verses, 54 to 68, Second Lecture. Also see Note 2. p: 83,
2. There are chiefly 32 Vidyds or Modes of Meditation, a list of which is attached at end of Lecture Three.
3. ‘Yas tvam a4tmanam anuvidya vijanati? Chk: Up? s VIII-7-1. The translation is as per Ranga Rama- nuja’s commentary.
4. ‘Evam evaisha samprasadoz smachbharirat samutthaya param jyotir upasampadya svena rupen — abhinish- padyate’. Chk: Up®. VIII-12-2.
Elsewhere also (/. e, in Upanishads other than the Chhandogya, from which the above citations are made) the subject is similarly dealt with, for example, in such passages of Para-vidya as:— ' By knowing the Deva (Paramatma)through the dis criminative atma-knowledge, the bold man (sage)shakes offjoy and grief.^'Knowing the Devci indicates the Goal, and ' through discriminative atma-knowledgd indicates the atma-knowledge as the constituent member of the Para- vidya. (So the passage points out that Soul-knowledge is a necessary preliminary, step to God-knowledge). After postulating, thus, the necessity of atma-knowledge, the nature ofatma is next inquired into by such clauses as:— ' The intelligent atma is neither born nor dieth'® Then beginning from: ' The minutose than the minute'*, and affirming:— ' By knowing the Magnificent, All-pervading Atma (God)the bold man(sage) doth no more grieve'*:—thus showing the nature of Param-atma(God)and the result of Pratyag-atma(soul) attaining Param-atma,the passage: "This (Param)-atma or the Soul of all (/>., All- pervading Being)is not attainable (merely) by means of much hearing(about Him, by meansofmuch Scriptural erudition) nor(merely) by meansofwell (/. e.,thoughtfully) discoursing(on Him),nor(merely) by means ofthefixing (of Him)in the intellect; He is attainable by him alone whom Heelects(or makes choice of)^. To him (whom by an actofsovereign Grace,Hethuselects),the Soul(ofall),—• discovers His essence {t,e., reveals Himself)"® and so on, i^/te Kathopanishat)discusses the nature ofParam-atma,the means or meditation [updsana) by which to attain Him, and shows that the meditation is of the form of Loving Devotion {bhakti-rupatd). And finally,the fruit of devotion is stated thus;—That man who hath discriminative know ledge® as his charioteer,and who hath the reins ofhis mind (in his hand), reaches the end of the journey, viz\ the supreme state of Vishnu(the All-pervader)'.*
1. ‘Adhyatma - yog - 4dhigamena ‘Devam matva dhiro harsha-Sokau jahati Kat: Up’. Il-z2.
‘ Adhyatma-yogadhigamena’; adhz- gama is knowledge, or consciousness. Yoga is concentration. Adhydtned- yogadhigama is knowledge of @emd obtained by concentration, a know- ledge discriminating between cht,
achi?t and Jsvara. (vide note 1. pg 37:)
2. ‘Najayate mriyate va vipas chit.? Kat: Up’: I-28.
3. ‘Agor-anlyan’ ath: Up's II-20.
4. ‘Mahantam vibhum 4tmdnam matva dhiro na sochati.’ Xa?: Up’, II-22.
(Thisbeing the purpose of the Glta), the next Four Lectures(Third, Fourth, Fifth, and Sixth), deal with the subject of the postulant (or aspirant) Pratyag-atma's cog nition or realization, and the Means or Method {viz.^ Meditation)by which to realize it.
1. Cf. the expression :—‘* Many be called, but few chosen” Matt: go-16, and ‘For many are called but few are chosen”? Matt : 22-14.
2. The translation is by Yogi S. Parthasarathi Aiyang&r. Original is :*N&yam .4td@ pravachanena labhyo, na medhaya na hbahuna stutena yam evaisha vrijute tena labhyas _tasyaisha Add vivripute tantim svam,
Kat &: Up’ I-23.
This passage occurs also in .Wund: UP, iii-2-3.
3. Discriminatory knowledge of the hatures of chzt, achtt and Jsvara. (vide note x. h: 37)
4+‘ Vijfidna-sdrathir yas tu manah pragrahavan narah, sozdhvanah-pir- am apnoti tad Vishnch paramam padam.’ Aat: Up’. III-g. 5- See note 1; p. 19.
Quoth Arjuna:— &c. 1. 'Ifthy creed, Janardana! » be,that Knowledge is superior to Work,why then dost thou, Kesava! impel me to terrible deeds(like war)?' &c. 2. It seems as ifthou confu.sest my understanding by thy ambiguous speech? Tell me one (thing) decidedly, by which I may derive supreme blessedness. ' If thy opinion be that knowledge (or cultivation of spiritual wisdom by the intellect) is superior to work(or physical performance of duties as means to Moksha), why then dost Thou enjoin Me to engage in terrible deeds (like war)?' The purportofthis is:— 'Intellectual DisciplineorPath,—or Path ofKnowledge [jMna-nishthd]—isthemeansby which toaccomplishatma- •vision. Work-discipline {Karma-nishthd)=ho6.i\y activif ties) leads to the Knowledge-Path. The Knowledge? Path,it was shown,is to be acquired by abstrapting all the senses and the rhind from their objects:sound etc. If then it holds that atma-vision is to be effected (immedi ately) by the sense-and-mind discipline above alluded to, then Ioughtto beinstructed how to practisethis Intellectual Mode(or Knowledge-Path), by abstaining entirely from aU active work. But instead,why dostThou command me tp engkge in all kinds ofviolent and such-like acts requiring the use of all the faculties of sense and mind ?' 'Hence,I fancy,as if Thou art imposing upon me with Thy duplicate language!' The language is verily equivo cal inasmuch as the intellectual Path to achieve atma-vision consists in the annulment of all the sense-and-mind fa.culties, whereas Thy speech ordains me to embark theni on actual work. Hence tell me a single consistent) unequivocal word,by which!may know for certainty the exact course to pursue, and achieve(thereby)the highest good.' The Lord said:— &c. 3. ' Two kinds of Paths,for this world, O Sinless I were proclaimed by Me already, thejflana-yoga for the Safikhyas, and the karyna-yoga for the Yogis." Thou hast notclearly understood what I alreadyspoke, to the effect, that in this world,—abounding asitis in differ ently charactered men—,there are two Paths, the one of Knowledge{jilana\and the otherofwork{karma),suited to thecapacitiesofthe personsconcerned. Notall men,whoare born in the world,are born with moksha-ambition(or taste), and ableenough(at once)to embark on the Path ofKnow ledge; but they must perform Works without aiming for reward, performing them, too, as so many acts of Divine Worship. So done,thecontaminations(orevils)ofthe heart get extirpated ; and then the senses will not be turbulent. A man so disciplined is then ableto enter on the Course of Knowledge. Thatall acts constitute acts ofDivine Worship will be found stated further on in verse: ' Worshipping Him,by one's acts,—from Whom all beings derive their impulses, —by Whom all this is pervaded—,man attains perfection ' (Bh:Gl:xviii-46). It has already been even seen that such verses as "Right,thou hast, but to work etc.," (ii-47), ordain the performance of works with no anticipations of fruit; and then when onerisesin wisdom beyond the turmoils ofsense- objects, the Path of Knowledge is prescribed to him by such verses as"When one gives up all desires etc.," (ii-55). Hence jAana-yoga (the psychic or Knowledge- Path) was prescribed for the Sahkhyds, and karma-yoga iovih^Yogis. ^
I. Cf. With 11-39, V-4-5,Bh: Yoga are explained. Gij where the terms Sahkhya and
Sahkhyd means Knowledge or Wisdom, or reflection, or will. Those who possess this are called Sdhkhyas, that is those who are possessed of the wisdom concerning (Hence the mind-trainingor will-training- jHana-yoga—is for the Sdnkhyas). Those whoare not fit for this course, are the' Yogis, or those who are fit to follow Karma-yoga, or the Path of Works. Hence there was not the least equivocation of lan guage when it was asserted that for one who is subject to the distractions of phenomenal objects, Karma-yoga is suited, and for one who is not so wdi]&c.\.,jfidna-yoga is suited. It is now shown that,even though a wish for moksha arise in the man of the world, he is, yet, not competent enough to immediataly enter on thejfidna-yoga-Y^i}^:— T &c. •4, None can attain the actionless (naishkarmya) state by cessation from action ; not by cessa tion merely doth he attain perfection.' Neither by not performing the $astra-ordained works, nor byabandoning them after once begun,does one attain to the actionless state, i.e., the state ofjHdna {naish- karmya=jildna), inasmuch as action {karma) alone, when interpreted as the mode of worshipping the Supreme Spirit {Parama-Purushd), and performed with no expecta tion ofreward, brings perfection, and without this course /^a»^-fitness is not attainable. Thus atma-nishthd(or the bestowal ofexclusive atten tion to the concerns of the psychologicaltraining)— which is practicable only after the annulment ofall sense- distractions—is impracticable by those who are deep in the untold sins ofthe long past,and who have not worshipped Govinda,' by acts, with no reward anticipated therefor. i Further exposition ofthis question is made &c. 5. ' None indeed can ever,even for an instant, remain actionless. By the matter-born gu^as,^ one is forced against his will, to work.' No person whois a denizen ofthis world,remainseven for a moment quiet, without busying himself with someone act or another. Ifhe should ever determine to himself saying: ' I shall do nothing,' he will yet find himselfcompelled into action by the qualities of matter (with which he is bound), satva,rajas and tamas^ whichever may get the ascendancy in response to the influences of past deeds. Hence by following the Karma-Yoga Course,the cumulated sins of the pa.st must melt away, and then mastery over the.qualities {Gunasy ofniaiter is gained.The internal organ {mind)is then made pure, by which next jndna-Yoga becomes possible. Otherwise, the attempt to pursue Jftdna-Yoga alone becomes a pretence,says the verse:— ?RTwr &c. 6. 'Pretender is that atma-ignorant rhan, who in inhibiting the functions of the senses, yet, in mind, broods over sense-objects.'
1. See note 3. p. 18.
2. See note I. p.67(the proper- worldly avocations, ties of matter which rule the disposi- tions of mankind in their several
Whoso,with theload ofsins, not yet disburdened,with no control yet acquired over the inner and outer-sense- activities, strives for atma-wisdom, but if he allow his thoughts to dwell on sense-objects, implying his love for them (not yet ceased),—and therefore his thoughts•are
absentfrom dtiriS,,—his conduct is false,for while he pre tends to be doing one.thing, he is doing another. A man ofthis description strivingfor rt^/««-knowledge, surely misses his mark and perishes. (/. fails.) &c. 7. 'Whoso Arjuna! curbing the senses by the mind, disinterestedly practises Kartna-Yoga with the organs ofaction, he is great.' Inhibiting the sensed by mental effort, whoso cons trains them to co-operate with him in his endeavours to accomplish rt^;;««-vision,by performing the ^astra-enjoined duties, to which,by circumstances ofhis birth, caste etc., he isfitted,and which come to be naturally facilely performed by his organs, which are as it were made for action,such a person is even more distinguished than the jHdna-Yogi inasmuch as the path of Karma-Yoga is free from dangers which are incidental toJiidna-Yoga. ^^ &c. 8. 'Action is inherent. Do it(then). Action verily Is superior to non-action {a-karma). Without action, thou shalt not be able even to sustain bodily existence.' iVy'rt/rtW=extended,^ pervading, therefore inherent. Anactis pervading or co-extensive^ because it is a product ofthe union (of dimd) with matter. Union with matter {frakrttl)is a persisting inheritance of the unknown past To do therefore comes as art easy natural accomplishment, and not subject to dangers (attending the Path ofKnow ledge). Therefore do work. That is superior to non- action,viz., the mental course.
1. Vedinticharya explains that extension is co-extension; the co- extension or co-existence of action with substance, or matter with inher ent motion or energy. Hence em: bodied souls must act.
A-karma,non-action, meansjUdna,—knowledge,—and is the same as naish-karmya,occuring in such verses as:— "None can attain the actionless [ncush-karmya)state (iii-4), and elsewhere. Even to the follower ofthejfldna-?2Sk\, karfna-?a.ih is superior,for the former is one to which he is not accus tomed, and which does not flow to him as an inherentten dency,and is therefore difficult to practice, and attended with risk. Further on it will be shown how even one possessed of the real rt/wa-knowledge, may work and yet look upon himself as no agent of {i.e., not responsible for)the act."®" Thuseven <f/»wi-knowledgeisa partand parcel of (or involv ed in) Work. Hence Work issuperior. What is said about the superiority of Work,above Knowledge,will be evident to himwho is actually engaged in Jhana-Yoga. Again supposing thou resignest all action,and embark- est on the/^rtwa-course alone, then how dost thou expect to support thy bodily existence, which is necessary and helpful to thee in thy practice of jMna-yoga, when thou hast taken that course up and retired from all activity? The maintainingofthe body is asinequa nan as long as one has to finish the particular method he has adopted, and till he reaches the end he has in view. The way that one has to maintain the body is,by labour,to acquire money in rightful ways;then perform,by its means,the Mahdyajnas^
1. Cp. IlI-27, and XIII-20. (Karyakdrana kartritve &c).
2. The five Great Sacraments or Acts of Divine Worship ordained for every holy man are :—
(1.) Adhydp~ana =The teaching of the Sacred Scriptures &c., called Brakma-yajia.
(2.) Zarpana = The oblation of water, food &c., called Pitri-yajfa.
(3.) Mona=The offering of clari- fied butter &c., into fire, called Deva- yajra.
(4.) Bale=The distribution of food to creatures in general, called Bhieta- yajna.
(5.) <Athett-pijyane = entertainment of holy guests, called Vri-yajfa Vide A/anu, IN. 69 ?0 73.
partake ofthe residue of food offered at these holy cere monials, and sustain existence by such food alone. For, the .^ruti declares:— ' From pure food, mind becomes pure; when mind is pure,(the continued stream ofj memory(on attni) accrues etc." Also in the Gita itselfit will be shown: ' They,the sinful who cook food for themselveseat sin' etc.,(iii-13.) HencetothepostulantofjH&na-Yoga,—whenhedesists from all work,—what is the manner by which he must necessarily support his body? (consider). Hence,because(l)that the jMna-czxididdXQ also has to keep up the body,and has to continue performing the daily and occasional duties^ such as the fnahd-yajflas^ etc., till the end of his course is accomplished; because (2) that in the Karma-Yoga path, also, the contemplation of the reality of rt/wa-nature is included,—that contemplation In volving the conception that the worker is no agent&c—; because also,(3) that the Kanna-Yoga is easiest done and with no prospect ofdangers(such asdo attendjHdna-Yoga practice). Karma- Yogais preferably recommended even to the Jftdna-Yogi.
1, ‘Ahdra-suddhau satva-suddh- ith, satva-suddhau dhriva-smritih, smriti-lambhe sarva-granthinadm vi- pra-mokshah’ ChA. Up’. VII-26-2.
2. The daily duties (ss?ya) are Snina, Sandhyd, Vaisvadeva-brahma-, yajiia, Deva-rshi-pitri-tarpana, and
°~94
Aupasana. The occasioned (saesseti4- ka) are the Sraddhas, Tarpanas &c. performed on the Eclipse-day, Sank- ranti, Mahdlaya &c. Piirva-Mimamsa says: ‘nitya naimittika karmfcharaye phalam nasti: akarane pratyavayah’. 3. Vide: Note 2, p. 96.
The decision on the whole is;—'Do thou therefore practice Kartna-Yoga. But ifit be argued that work,such as the acquiring of money etc., involves the vanities of* I-ness' and' my-ness' etc., demanding the vexatious exercise of all the sense- faculties, and that this procedure must eventually cause ^ndage to the person, it is said:— 9. ' Outside F^yi^rt^-intended work,the world becomes work-bound. With that object, Kaunteya!, do work,void ofattachment' Instead of work,such as that of acquiring money re quired to enable one to perform the sastra-bid Yaj^as^, works for selfish ends are inaugurated. It is the latter by which the world(men)becomes bound. Hence engage in works,such as getting money,for the sake of the Yajflas^. Sanga or attachment c^mes,when work is undertaken for self-service(dima-prayoj^a). Freefrom such motive,go to work. All labour, when solely spent in the service of the Yajilas^y becomes consecrated, through the Yaj'das^, as acts ofWorship done to please the Supreme Spirit(Parama- purusha'). He(God) will then efface all the deeds(sin and merit)ofthe immemorial past, binding the man, and point out'the >vay how, with little trouble, one can achieve atma- cognition. . It is now shown that all persons of every ambition, without exception, must support existence by yaj'da-conse-r' crated food only;and that sin is incurred by those who do not do so.
1. From yaja=deva-pujdyim= the Sacrifices; or the formulated holy ritesofDivine Worship, daily, occasional &c. Throughout, it is the postulation of the Law of Sacrifice. For praises af Yajfia, see 49th and soth Anuvakas, Tait: Up’: Narayanan.
2. See note I, p. 2,
3. Cp. ‘Tasmad Yajiiat sarva hutah’ Zact: Up?. Purusha-Stkta, 9-10.
4. A term generally applied to the four-faced Brahm, the lord com- missioned to create his own single system inthe vast kosmos, vez: the Brahminda. It is also applied to the Prajiapatis, the sons of Brahma. But here it signifies God Himself, the Universal Creator, the Maha Vish- nu, whose 70th and 199th name it is. Vishyu-puraina says: ‘ Kartu-kamah prasdpatih,’
1. Tait: Up®. Narayanam.VI-11.
2. The import of this Holy Name has already been noted, vide note 5, p. 8. It is the 246th
most
name of Vishnu. Read (1) Tait: Up®° Nardyanam VI. (2) Atharva-Sikha, Ndardyanam; (3) Mahopanishat-r ; (4) Subel-opanishat. 6, and many another Upanishat.
3. The 227th name of God.
4. The §92nd name of God. He from whom all yama, niyama &c., are obtained. He from whom all dhah#i- qualifications referred to in Bh: Gi. XI-54, XVITI-§3, §4, are derived. —
5- See note 1, p: 28, note 8, ps Jo.
XIW:^&c. 10. ' Creating beings along with Yajflas,® Prajapati*
spoke(thus)in the past:—"With this, multiply; verily it is all-desire-giver {kamadhuk)" As declared in the Sruti:— ' The Lord ofthe Universe'(Patim visvasya)' etc.,the term Prajapati is an unrestricted designation of Narayana,* the Lord ofall, the Greater ofthe Universe, the Soul ofthe Universe (visvatma)/ and the Supreme Resource (Para- yana)." In tlie past,this Prajapati,—the Bhagavan,®—intently reflected, at the time of creation, on the entities {chit), entangled in matter {a-chit) from an immemorial past They were destitute ofa name,ofa form and ofa distinc tion (one from the other),and embosomed in Him. They were fit for fulfilling great aims, but were lying latent like inert or unintelligent substances. Prajapati,out ofinfinite mercy,looked on them,and wishing to work out their deliverance, created them (or projected them into manifestation). With them he inaugu rated the institution of Yajftas,so that they may worship Him thereby. And he spake thus:— ' By this (yajfia), multiply yourselves {attnasy (iii-io) And ' let it grant you or fulfil for you, your highest ambi tion, viz, moksha,and all the rest oflower ambitions, help ful to moksha.'
How(does this happen)? (It is explained):— cl &c. 11. 'By this (yajna),serve the devas let the devas^ serve you. Reciprocating services (thus), you will attain the highest good.' By this (yajfla), worship the devas(minor divine func tionaries) who constitute My body,and whose Atma,Iam. For,it is declared further on ;— ' {Aham hi etc.,) i.e., I indeed am the Enjoyer of all the Yajfias,and the Lord etc.'(ix-24). Let the devas^—ofwhom I am Atmd,—worshipped by you,grant you your prayers for food,water etc.,(t.e.,general prosperity and abundance). Mutually exchanging services thus, you shall reap the highest good, moksha.* ^ &c. 12. 'The devas, propitiated by sacrifice (yajfta) will surely grant you all wished-for enjoyments.
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