Shri Bhagavad-Gita 11 страница

⇐ ПредыдущаяСтр 13 из 39Следующая ⇒

2. Migratory existence; See note

I, p. 61.

3. This is the wisdom-based duty.

The knower is he who does work for

moksha; the ignorant is he who does

it with selfish motives. Afoesha is

unselfish, all other fruits are selfish.

The former is by its nature exempt

from personality, the latter tends to

more and more indurate personality

[egoism].

17. 'Verily, karma has to be understood, vi-karma

has to be understood,and a-karma, as well, has

to be understood. Intricate,(or incomprehen

sible)is the way ofkarma'

Inasmuch as:

(1) The nature of karma or action that is means to

Mokska,ought to be known ; Inasmuch as:

(2) Vtkanna,or vividha-karma,or variety ofactions,—

comprised ofthe nitya\ (daily)naimittikay(incidental)etc.,

done with some object(ofenjoyment)in view {kama-rupa\

and demanding for their due performance,the earning of

money and other activities,—ought to be known; and

inasmuch as:

(3), a-kanna orjfldna(or wisdom),oughtto be known,-

therefore, the Path ofKarma is abstruse to be understood

by the moksha-seeker.

Why vi-karma,—that connotes the performance of

motived,daily,casual etc.' acts, involving the earning of

money and avarietyofotheracts—oughttobe known by the

moksha-aspireris,to know that the variety therein consists

in each act having a specific fruit promised therefor, but

he ought to perform them all with the one under

standing that they all have one uniform fulfilment in his

case, as ^jastras teach, viz-, the achievement of ntoksha.

Thisisthe'fixed orculturedunderstanding'[vyavasdyatmikd

buddhi)(ii-41)that wa^ inculcated already,and sothe sub

ject is not expatiated^on here.

What is to be known as regards karmaand a-kanna^—

is now stated:—

^T: &c.

18. 'Whoso seeth a-karma in karma,whoso,too,seeth

karma in a-karma,—he is the wise among man

kind; he is the fit {yuktah); he has done all

work.'

I. Vide note 2, p:97.

A-karma is the negative ofkarma. Karma is action.

A-kanna or the other than action,is wisdom {jflS.na\

viz; wisdom concerning atma, which is the subject to be

considered.

(The two predications thus dre):—

(1) Whoso sees atma-wisdom in an action which is

actually being performed;and,

(2) Whoso,while stationed in atma-wisdom,yet sees

(therein) action.

He who, by contemplation ofthe real nature ofatma

sees, thus, the wisdom-aspect of the action which he

actually performs,realizes the first predication. And again

he who could conceive the work-aspect ofall wisdom,—in

other words, who could conceive all wisdom,—or mental or

intellectual operations, such as meditation on atma-nature

and such otherdeep and intense thoughts,—as but act(/.e.,

wisdom or knowledge is a kind of act also), realizes the

second predication.^

By actually doing work—the objective—and at the

same time reflecting (or meditating) in the mind the true

nature ofatma (in connection with work)—the subjective

—both the positions are realized.*

Whoso thus sees how in work {karma)is involved wis

dom {a-karma)or meditation ofatma-nature,heis the wise

man among men i. e., he is said to be conversant with the

ultimate import ofall the shastras.

1. In this connection, reflect on

the expression ‘thought-form’, a

scientific term of the Nineteeth Cen-

tury. Also the metaphysical abstrac-

tions ‘thought is act intended” ‘act is

thought extended.’ Also the Vedic

statement such as ‘He thought and

He became’, becoming being the act,

or thought executed. A $econp VoL:

2. Read -Intreduetion to this Lec-

ture for an apt illustration, taken from

Tolappar’s Smriti-ratndkara, to elu-

cidate this abstruse point in Xarme-

YORE.

He is the yukta orfit man to earn moksha.

He has done all work {Kritsna-karma-krit). i.e., he has

accomplished or carried out in actuality,the essence of all

Sastra-teaching.

How is wisdom-aspect tenable,to an act which is

actually visibly performed? Reply:

&c.

19. '

He, whose all-acts are devoid of desire and

delusion [sahkalpd),—the wise say—is the en

lightened man,whose works are burnt up in the

fire of wisdom.'

Karma,desire,is the attachment(f.e., longing)for fruit.

Sahkalpa is delusion,imagining,or fancy. Delusion is the

fanciful or wrong notion in one's mind. The fancying

[sahkalpa] here alluded to consists in the thought'which

identifies atma with prakriti (matter), and its(the latter's)

gunas(qualities),and mis-conceiving them all as one(prin

ciple).

To the moksha-aspirant,all the nitya>, naimittikcp etc.,

frugiferous {kdmyci)acts, necessitating the worldly activities

such as earning money etc., for their sake,are devoid of

desire{kdma).

To him, those acts are further exempt from fancies

{saMalpd), because he performs them with the distinct

knowledge he has of atma,ascontrasted with matter(/>r«-

kritt).

"Whoso does work in thisfashion—workinvolving medi

tation ofatma-wisdom—the wi.se,or truth-knowers consider

him as one,whose all past deeds have become consumed in

the fire ofthat(atma)-wisdom.

Hence to work, is assignable a knowledge-(or-wis-

dom)-aspect.

The same sudject is further elaborated ;

Whoso is dissociated from works'fruit,ever self-

contented,and self-reliant, though he engage in

work,never doth anything.'

Whoso has abandoned all connection with fruit of

works, whoso is nitya-tripta (ever content), i. e., ever con

tent in the eternal atma;

Whoso is nirdsraya (sell-reliant), t.e.. who does not

depend on matter {prakrit'i);

Though such a man may act and seem to be ever so

intent therein, he does no act (f.^., an act which would

have a binding effect), for, though what ostensibly seems

as if he does work,he is inwardly really cultivating know-

edge(or wisdom).

The wisdom-aspect of work is further examined;—

21. 'Bereft of expectancy, restraining the anxiety

[chittdp of mind,and forsaking all possessions

(parigraha), whoso does work as if it were a

mere bodily function,incurs no evil.'

(bereft ofexpectancy)or one who is desti

tute of all longings for fruit. Yata-chitt^-dtmd=-\dtmd here

is mind,chitta is one ofits functions(mind being a general

term).^ Hence]the expression means one who has res-

trained the anxieties ofthe mind (manas).^

Tyakta-sarva-parigrahah= one who has abdicated all

property or belongings, i. e., to say,one who has given up

selfish love for material objects{prakfiti)and sense-cravings

iprdkrita],(and centering all his interest in atma).

And, as long as life may last, doing work as if it were

mechanically, as a mere function ofthe^ body, he incurs no

evil.

Evil is samsara^(physical existence). He will be free

from this.

\{Karma-Yoga performed this-wise, that alone is

sufficient to lead to atma-vision, obviating the necessity

for an intermediate (strict, i.e., without karma,or cessation

of all work)jildna-co\ixs&.

&c.

22. 'Content with whatever gain may,by chance,be-

fal, above

pairs',® exempt from malice, equal

in success or failure,—though one may act, he

is not bound.'

One who is content with whatever may spontaneously

come to him for the support of existence.'* Dvandv-dtitah

is one who has crossed beyond the'

pairs.' This means

that he patiently endures the experiences of'

cold-heat'®

-like opposites, which inevitably happen till he reaches the

end of the Means(f.e., the Means or the Method he has

employed to gain atma-intuition).

1. Buddht, ahahhara and chiltta

are the vrittis or functions of the

mind. Buddhi is adhyavasdya (or

determination), ahatkdraisabhimdna

(attachment or longing), and chetea is

chentd (anxiety or anxious thought).

If mind is thought, then duddhe, ahan-

hard, and chitta, are respectively,

the determinative, the‘longing, andthe

anxious, thoughts, which are certain

classes into which thought in general

is divided. Suddhi and ahankara

of mind are not to be confused with

the dbuddhi-tatva and ahankera-tatua

of primordial matter. Read also p:

10, of Vivekadnanda’s Vedenta (1897.)

t. See note [, p-153, and notes 2

and 4,p.123. Restraint of chit/a implies

the restraint as well of the other func-

tions of manas also, viz., adhyavasiya

and abhiminad (T alparya-handrika).

This is ‘the suppression of mind’s

functions.” See Patanjala Yoga

Siitra I-2.

2. See note [, p. 61.

3. ‘Pairs of opposites,’ =‘ cold-

hat’s vede, note 3, p: 42.

4. Cp. ‘Santosham yena kena

chil’. Bhidgavata, XI-3-29.

5. Tor explanation of ‘cold-heats,?

vide, note 3, Pe 42.

Vimatsarah:to be exemptfrom malice is one who by

imputing to himself the authorship of all evil, that may

accidentally happen, is free from malice consisting in the

thinking that the evil(to him)is due to others.

Siddhav-asiddhau samah ; is one who preserves the

balance of his mind whether success or failure may attend

his efforts,such as war etc.

Despite such a man doing work, he shall, though he

pursue nota(pure)jiiana-course,not be fettered. It means

that heshall never be hurled into sarasara^(material life).

&c.

23. 'All kanna' entirely ceases for him, who has

ceased from attachment, who hasrenounced all,

whose mind is wisdom-absorbed,and who works

for yajfta (sacrifice).'

From his mind being entirely engrossed in atma-

wisdom, his attachment to other things has been with

drawn. Hence he has abandoned all belongings or property.

And he lives for the sake of performing sacrifices (yajftas)

in the way already described. All past or accumulated

kartm^t which-tends to bind such a person, perishes with

out residue.

The wisdom-aspectofviewing work as connected with

the contemplation of atma-nature as contradistinguished

from prakriti(mater^l nature), has now been explained.

And now,a higher view is presented,viz.^ the wisdom-

aspect of work,by contemplating that the Soul ofall work,

with all its(work's)factors ofexecution, is the Paramount

Spirit, Who is Parabrahfm?

1. See note i, p:6i..

2. Karma here means past deeds

of a man,merit and demerit which tie

him down to samsara.

By Brahma-apparatus,the Brahma-oblation Is,

by Brahma, offered in Brahma-fire. He who

(so) contemplates karma(work)to be Brahma-

full, goeth to Brahma Itself.'^

Brahmdrpana is adjectival to {Brahma)-havih. That

by which an oblation is offered is arpana, viz., the yajfta-

apparatus, ladle etc., (The ladle etc., are accessories or

instrumentsby which havih,oblations—food etc—areoffered

into the fire, in yajfta-ceremonies). Being an effect (or

created thing),it(the ladle etc)is Brahma. That Brahma

which is the instrumental accessory [arpana)to oblation

(food etc), is Brahmdrpana. By this Brahmdrpana, the

oblation [BraJima-havih), which is again Brahma,is offered

by the performer(or offerer)—who is Brahtna again—, into

Brahma-fire,or fire which is Brahma.

Whoso thus contemplates Brahm to be abidant in all

acts,—(this realization of Brahm in every act issamadht),—

which is called Brahma-karma-samddhi—, he reaches

Brahm itself. Reaching Brahm :is the realizing of the

Brahma-like atma-nature.

So that, the work that the moksha-aspirant does is by

him contemplated as Brahma-ensouled work, or in other

words,that the Soul of all work is Brahm. Work, in this

view, becomes itself wisdom, and, precluding a distinct

course ofjflana,is itselfthe means to achieve atma-vision.

Having now demonstrated how work (karma) may be

viewed in the aspect of wisdom (jfiana), the varieties of

Karma-yoga are now mentioned:—

1. This is the highest contempla-

tion in Spiritual Philosophy. It is

the ultimate view of all work. This

is tantamount to seeing God every-

where, in all acts by oneself, and acts

seen by him external to himself.

This is a spiritual height, that only

saints of the stamp of. Prahlada and

Nammilvar scaled.

Some Yogis devoutly observe the Daiva-yajfia

only.

Daivam yrt;>Z<i/«=Sacrifices or acts of worshipping the

Divinity itself(God). This,some yogis i. e.,some Karma-

yogis, devoutly practise. That is, they make this, their

fixed occupation.

m &c.

25. * Others pour into Brahma-fire, yajfia with yajfta'.^

Here, with yajila refers to the apparatus,food

etc., used in the(Vedic) Sacrifices.

Others, (karma-yogis), adopt for their practice the

several yagas^ and homas? in consonance with the ideal

presented in:—

By Brahma-apparatus, the Brahma-oblation' &c

(iv-24).

• &c.

25^. '

Others sacrifice the senses: hearing etc.,into

the Samyama^-fires.'

/.e..Others engage in endeavours tocontrol the senses.

26. 'Otherssacrifice the sense-objects: sound etc, in

to the sense-fires.'

Other (karma)-yogis strive to appease the appetites

which the senses feel towards gratifying themselves by

coming in contact with their respective objects.

1. Cp: ‘Yajfiena yajiiam ayajanta

Devih.’ { Zasi :Up°. Purusha-sikia),

2. Ydeas are the great Sacrificial

rites inculcated in the Vedas, such as

asvamedha-yaga, radjastya-ydga,

garud2-chayana etc,

3 Homas are Sacrifices in which

consecrated fire is a sive gua non . in

which offerings (food etc.,) are burnt.

4- Sayama is restraining or con-

trolling. It is allegorised as fire, be-

cause the function of the sense is burnt

up by it. Each sense requires a fire.

Hence in the plural ‘ fires,’

Others sacriBce all sense-activities and prana>-

activities in the wisdom-fanned dtma-samydma-

yoga-fire?

Others offer up (or burn up) all the functions ofthe

senses,and all the functions ofprdna,—the vital energy (in

the body),—in the fire of mind-restraint. (<?/;««=mind).

That is, thej' direct their efforts towards disciplining the

mind to retire from its love for sense-and-life-activities.

&c.

28. '

Some do wealth-sacrifices;some,/a/aJ-sacrifices;

some/«»^«-sacrifices:some,svddhydya-sB.cnfic&s\

and some yaiis of fixed resolve,go in forjiidna-

sacrifices.'

Some few karma-yogis go in for wealth-sacrifices;that

is, they earn money in the right way,and devote the same

to Divine-worship;others devoting itto charitable purposes;

others performing Yagas^ and Homas® therewith. All these

come under wealth-sacrifices.

Others betake themselves to tapas-sacrfiices. Tapas

is austerity (or penance or mortification of the flesh). Its

modes are known as Kricchra, Chandrayana',fasting etc.

Others resort to yoga-sacrifices. Yoga here refers to a

variety of karma-yoga,in agreement w^th the subject that

is discussed here. Yoga means joining. Joiningor making

pilgrimages to holy waters, holy shrines etc.,is meant by

yoga-sacrifices.

1. The life-force which performs

all organic functions in the body, diges-

lion, respiration, circulation etc.,

2. Expiatory penances, See Ma-

nu XI-217, Hemadri and other

Dharma-Sastras which give detailed

rules. Zapas, Rajendralal Mitra L.

L. D., C. I. E., translates, as ‘ reli-

gious austerity or self-denial, 4. do.

Yoga Sitras.

3. Vide, notes 2, 3, p. 157.

Others take to svadhydya-sacrificeSy i, e.,study ofthe

Vedas(Holy Scriptures).

Others employ themselvesinjftdna-sacrifices,i. e., they

endeavour to enquire into the import of the Ved^s and

understand them.

Yatis(plu: yatayah)are those who assiduously perse

vere to accomplish what they undertake.

Samsita-vratdh^dridha—sahkalpdh=-i}t\!as&oifixed re-

sotve or firm determination.

: &c.

29. 29^. '

Others,the practicers ofprdndydma,^ ob

servingfood-restrictions,sacrificeprdm in apdna^

apdna in prdna, and restraining both the cur

rents, and apdna,sacrificeprdna in prdna!

Other kanna-yogis devote themselves to prdndydma}-

practices. They consist of three parts, called Rechaka,

Puraka and Kumbhaka.

Sacrificingprdna in apdna'is Puraka or breathing in.

^ Apdna in Prdna'is Rechaka or breathing out.

'And restraining both the currents, prdna and apdna,

and sacrificingprdnainprdm,is Kumbhakaorstopping(or

holding)the breath.-

The practicers ofthese require regulated diet.®

&c.

30. '

All these are yajfla-knowers, the yajfta effacing

their sins.'

1. The controlling and regulation

of breath, See Yoga Siitra 1-34, and

Hatha-yoga-pradipika and other works

on Yoga. /rdna is not mere breath,

but life-breath, or vital energy having

intimate relation with mind, nerve-

force and all forces which direct

organic processes. It is called by

various names, animal magnetism,

aura, odic force etc).

2. Cp. Bh: Gi: V7 16; XVIT-7.

305^2. 'The eaters of the nectar-like remnants of

yajfla-offered food repairto theeternal Brahm.'

Beginningfrom'wealth-sacrifice'and upto'Pranayama,'

are the several varieties of Karma-Yoga, engaged in by

men according to their tastes. All these are yajfia-know-

ers, or those who engage in the Mahayajflas^ and other

daily and incidental yajftas, referred to in:—

'Having created beings with Yajftas etc.,' (iii-io).

And therefore they are those whose evils have become

destroyed by means ofthe yajftas.

Living on nectar-like remnants of Yajfta-dedicated

food, these practicers of Karma-Yoga reach the Eternal

Brahm.

^ &c.

31.'To the non-.sacrificer, this world is not; whence

the other (world),O Kuru-best I ?.'

To the man, who is without yajfta (sacrifice),—i. e.

who does not perform the Mahayajftas* and other enjoined

daily {nitya'^)occassional {naimittika*) etc,sacrificial acts,—

thisworld is not, i.e., no profit does he derive in the material

regions,such as those which mankind aspire for,dhanna^,

(^astra-enjoined duties etc., which promises rewards in this

or other material worlds), artha^ (riches and prosperity in

general),and kdma^(desires or enjoyments). Whilesuch is

the case, how is the man,without yajftas, to achieve that

ambition ofhis,—the other than all these— moksha^

(final liberation,or spiritual state)?

3. Dharma and Artha are Sdedhanas (means);Xadma and Moksha are Sddhyas(ends or goals).

Moksha is the Noblest Ambition for man. As all the

discourse(of Gita)is about moksha,the term '

this world

{ayam loka) is used with reference to the other (three)

ambitions of man [dharnia etc.), and these (latter) are

material.

&c.

33. '

Thus havethe varietiesofyajna been expounded,

as means leading to brahnia (atma). Know

them all as springing from action (karma),

Knowing thus,thou shalt be emancipated.'

Such,in truth,are the various kinds o(Karma-Yoga-

known to be the various Means for attaining to real atma-

state[brahimno mukhe),^ described so far.

Know them,(the yajftas)all,to springfrom action,—as

already explained—involving the regular performance of

the daily {nitya),incidental{naiinittika)etc., duties.

Knowing thus and reducing the same to practice,thou

shalt be freed (from bondage).

The wisdom aspect of kanm has been explained by

showing how wisdom {jMna or knowledge)is involved in

work {karma). Theimportance ofthe wisdom—elementin

this compound of jfldna-karma (wisdom-work) is now

dwelt on:—

33. '

The wisdom-element,Parantapa* I issuperior in

the yajftas, requiring a profusion of material.®

1. Brakmano mukhe. The term

brahkma signihes here the true nature

of &tma; and mukke signifies the

means to attain that atma. So that

brahinano mukhe, means ‘the means

toattain atma’ (vide 7atparya chan-

drtka, by Vedantacharya).

2. ‘Harasser of foes,’ a mom de

guerre of Arjuna.

3- Dravya means any material

required for an act, and therefore

includes money.

AD- complete act, Partha!* ultimately ends in wis

dom.'®

Kanna(all action)has two aspects,(the act as the un

intelligent act itself, with materials,instruments etc., taken

to perform it with,and the intelligence which is used in the

act[this is the wisdom-aspect]).

That part of the act which is wisdom (or intelligence

or motive or intent with which itis performed)issuperior to

the part which consists ofan abundance ofmaterial(money

etc).

All {sarvam)act, with its complete{akhilam)accessor

ies, ends in wisdom (f. e., finds its meaningin wisdom ;act

in itself without the directing intelligence being dead and

meaningless). Hence all work is performed that wisdom

involved therein may be cultivated (or evolved);—wisdom

being theend that is intended,by every means,to bereach

ed. By constant endeavour,that itself(wisdom),is reached,

and conducts one to the final stage.

&c.

34. 'By prostrations, by fair questionings and by

service {sevd\ know this. The truth-seeing

Saints(Jfldninah)shall instruct thee in wisdom'.

Know this.- that is, knowledge(or wisdom)relating to

atma,propounded by Me in the verses,from:'

know that

that verily is imperishable etc.,'(ii-17) up to:

This has been told thee etc.,'(ii-39).

1. Arjuna (see nofe 1, p 15).

2. A confusion will arise here in

the mind of the student, as to why

karma was all the while extolled, and

now jfidna is extolled. Are they

separate, or the one z# the other?

These doubts will be cleared up in an

Introduction.

Learn this thou,as,—while engaged in prescribed work

(orduties)—thou advancest;(acquire wisdom)orlearn know

ledge more and more—as thou progressest in thy work—

from wise men,by due prostrations(falling at their feet,as

a markofveneration and humility); bytimely questionings;

and rendering them (all kinds of)service.

The wise,-thetruth-seers-are those to whom atmais a

demonstrated verity. Pleased by thy suppliantdemeanour,

service etc.—they will divine what thou in thy heartdesir-

est to know,by thy reverent questionings etc, and impart

thee the wisdom thou art eager to acquire.

The nature of wisdom concerning the true nature of

atma, which becomes a matter ofactual perception,(ex

perience or demonstration,i.e., atma is no more ahypothe

sis then)is described;—

&c.

35. 'Knowing v/h\ch{jfldm),PandavaM thou wilt not

again be under delusion;—thatjflana,by which

thou wilt see the sum ofbeings in thyself,then

in Me.'«

(Jftana is the wisdom mentioned in the last verse.

The term is conveniently translated as'consciousness' in

some places in the following lines).

It is that wisdom, knowing which thou wilt.not fall

again under the delusion which makes one to mistake(the

forms or bodies of)deva etc.,for atma, and the notion of

egotism(my-ness or selfish personal interest) which it pro

duces therein®.

It is that wisdom or consciousness,by which thou shalt

see the universe ofcreatures ofall concievable forms,devas

etc., as in thyself, because as between thyself and other

beings,thereexists equality,in that allatmas,viewed when

divested of their (temporary) material environments,are

one in their nature,ofbeing conscious entities.

4, The son of Pandu = Arjuna.

a. See VI-30, and 2sa Up°. 6 and 7.

3- ‘I-ness’ and ‘ Myness,’ in

other words.

That all atmas are ofone uniform (intelligent) nature,

when they are dissociated from matter-union,is averred in

a future stanza viz:—

'Faultless indeed is brahma(atma), and equal'(v-ip)*

Thou wilt see ,then in Me i. e., thou wilt see the

universe ofcreatures in Me,for all atma-principlc is, by its

nature and purity,one,i. e., the same as Mine. Sosays the

verse:—

Embracing this knowledge,they have attained to My

equality'(xiv-2).

Sruti also chants thus:—

Then the enlightened man,casting off merit and de

merit, becomes cleansed, and attains the highest equality.'^

Stripped of name and stripped of form, the atmar-

essence is the same in all beings and equal with the

nature of Para(Supreme=God).

Hence, when viewed in its dissociated condition from

matter,one atma is like another, and like Isvara.

^ qf^IWT: &c.

36. 'Wert thou an evil-doer,even greater than the

greatest sinners, thou shouldst yet, with this

wisdom-bark,swim across(the sea of)evil.

Supposing that thou wert a sinner greater than the

greatest sinners, thou wouldst yet be able to cross the sea

oflong-hoarded sins, by means ofthe bark ofatma-wisdom

(or atma-knowledge).

&c.

37. '

Like the kindled fire, Arjuna!,consuming a heap

ofsticks, the fire of wisdom reduces all action

to ashes',

Inthe mannerthatfire, well-kindled,burns upafaggot

ofsticks, the fire of wisdom relating to true atma-nature

reduces all the longraccumulated mass of sin, attaching

itselfto jivatma, into ashes,

*lf^ &c.

38. '

No purifier,like wisdom,is there existing. He

who is(karma-) yoga-perfect realizes it in him

self in time'.

Inasmuch asthereexistshere—in theuniverse—noother

purer (or more sanctifying) thing than atma-wisdom,it is

destructive of all sin. By perfecting oneself,therefore, by

easily practising karma-yoga (yoga-samsiddhah),in the way

taught, one realizes in himself,in due course of time,the

atma-nature.

The same is made(further)clearer.

?ira[T#5*I^ &c.

39, '

Whoso is full offaith,is intentthereon,and is of

subdued senses,he attains wisdom. Wisdom at

tained,soon after,attainsheto SupremePeace.'^

Receiving knowledge by instruction, (see verse 34

⇐ Предыдущая 8 9 10 11 121314 15 16 17 Следующая ⇒