SHRIMAD BHAGWAD GEETA CHAPTER FIVE

Saturday, 21 July 2007

Om Shri Paramatmane Namah

Chapter no.5


Arjun uvach:




sanyasam karmrhanam Krishan punaryogam ch shansasi I


yachchhreya etyorekam tanme burhi sunishchitam II (1)


Arjun said to Lord Krishna: you extol renunciation and then yoga of action. Whatever of the two is better please tell me that.

So far Lord has dealt with path of renunciation and he has also pronounced that actions done without attachment and dedicated to god don't bind the spirit to unending cycle of transmigration,
Arjun is confused as to which of the two paths is better whether to renounce the actions altogether or doing all actions pertaining to sense objects and dedicating every action to Lord.

And as a good disciple he has put a question to Lord to clarify his doubt.
A good disciple is expected to repulse all his doubts by putting various questions to his spiritual teacher but it is dangerous to put question to test the knowledge of teacher which itself may block the way to learning as spiritual teacher is none else than Lord Krishna in another grab.


Shri Bhagwan uvach

sanyasah karamyogashach nishreyaskravubho I


tayostu karamsanyasast karamyogo vishashyte II (2)

Shri Bhagwan said: Yoga of knowledge and yoga of action both are good as they both lead to blissful Supreme. Of the two, however, the Yoga of action is superior to yoga of knowledge.

Now Lord is imbibing easiest way to attain Lord or self.
Geeta is pronouncement of Lord Krishna to whom every being is dearer and he has made every possible revelation which leads to him and self realization.
Now he tells Arjun that renunciation of actions and taking recourse of actions being done and surrendered to Lord both are good but actions and their surrender to almighty be better of the two. It is not always easy to completely shun actions as the being in any form is bound to act through senses while coming in contact with sense objects and more fully so due to its practice in the past incarnation which results this rebirth but it is easy to act without attachment.
It is the ego of doing actions which is basic cause of bondage. If one does not have that ego, actions become as fruitless as the baked seeds are not prone to sprout. and while renouncing action it shall involve effort and long standing desire, willingness, self control and a deep sense of falsity of sense objects and actions but while performing one's prescribed duties and devoting it to Lord is easier and it is termed better of the two.

geyayah sa nitya sanyasi yo na dveshathati na kankshayati I


nidavadvo he mahabaho sukham bandhat muchayate II (3)

The Karamyogi who neither hates nor desires is considered renouncer. He who is free from pair of opposites is easily freed.

Lord says that the doer who has lost attachment with actions and performs them as a duty towards divine self present in all beings is devoid of hatred and love towards all beings. He sees everything full of Lord and every moment filled with his memory. Such a soul is free while living in the embodiment and doing all deeds.

As soul is not doer but assuming itself the doer it has invited limitless bondage. Only way to get rid of this cycle is to break attachment with actions and it be presumed that all actions are being done by Lord, for the Lord and they belong to Lord and soul through this body is an instrument only.
All duties, consisting of specific rites, of those belonging to caste, creeds and other orders of life if attended with devotion to Lord become supreme and conducive to liberation.

sankhyayogo prithakbalah parvadanti na panditah I


ekamapiasithitah samyagubhyorvindate falam II


yatsankhyeeh prapayate sathanam tat yogerapi gamyate I


ekam sankhayam ch yogam ch ya pashayati sa pashayati II (4-5)


Ignorant say that renunciation and Karamyog lead to different results but not the wise as both lead to same self. For one who is firmly established in either of them, gets the fruit of both which is the same.

The supreme state which is reached through renunciation is attained by a Karamyogi. Therefore he, who sees renunciation and Karamyog as one, really sees


What is the result of renunciation and what that of doing every thing with its devotion to Lord it is only self realization and liberation from the cycle of birth and death?

They are two ways of self realization. attachment with the nature and components ,world, senses, sense-0bjects, embodiment, its relation in form of wife, daughters ,sons ,their further sons and so on lead to nothing but more and tight bondage . Every individual soul has come to this world for undergoing the fruits of its past deeds. Has it not been so sons of same father could not have divergent fortunes?
See one dog doing rounds in the aero plane or car and other being hit with stick on the dirty roads.
Realization of self is the aim .how it is achieved is only means. it can be the renunciation or Karamyog. Devotion of action to Lord does not involve much efforts but it requires a constant practice and vigilance.
So both are ways and end is the same and it can be attained by any of them. He who worships Lord constantly and exclusively, through performance of his duties .soon attains steadfast devotion of Lord and purity of mind.

Pure mind is the abode of Lord.


sanyasatu mahabaho dukhamaptumyogatah I


yogyukto munirbaraham nachirerhaadhigachhati II (6)



Without Karamyog, however renunciation of doer ship in relation to all activities is difficult to accomplish where as Karamyogi who keeps his mind fixed on Lord reaches Braham in no time.


Renunciation of activities of mind, senses and body is difficult without doing them.
with all mind set having lord in all beings and having devoted all activities of mind, senses and body a Karamyogi, through his undying devotion attains complete purification of mind and mind thus purified by performance of duties comes to know the divinity of lord and thus becomes endowed with knowledge and realization of lord and soon attains him.
Lord is seated in all beings cannot be realized through leaving world. But who has not mastered his passion, whose intellect being guide to his senses is wild, and who is devoid of feelings of oneness in all, renunciation of world by holding monk is useless. By having signs of renunciation for the sake of subsistence only, such a person is destroyer of religion and cheats himself and Lord sitting within him.
Karamyogi always having his attention on Lord do every activity with Lord being in mind, for the sake of Lord attains Lord himself.


yogyuktovishudhatma vijitatma jitendriyah I

sarvabhutatmbhutatma kurvanapi na lipayate II


nev kinchitkromiiti yukto manyet tatvavit I


pashayanshrivarhsparshanjigharannashangachhanswapansavshan II


parlapanvisrijinangreharhanunmishannimishanapi I


indriyarhiindrayartheshu vartant iti dharyan II (7-9)


The Karamyogi who has conquered his mind and mastered his senses, with pure heart and who has identified himself with self/Lord of all beings remains unaffected, even though performing action.
The wise man who has come to the reality of things must believe, even though seeing, hearing, breathing, smelling, eating, or drinking , walking, sleeping, breathing, speaking, answering call of nature, grasping, opening and closing the eyes,, that he does nothing, holding that senses are moving in their objects.

With knowledge that Lord is present in all and every animate and inanimate thing one comes across or those are celestial and invisible are having modification of Lord alone. Whether they are in nature or in shape of nature it is very modification of Lord himself. Karamyogi thus knowing this conquers his mind, masters his senses and by devotion to Lord his heart purified sees Lord every where.

Action is the result of three qualities of nature and the spirit in embodiment has nothing to do with action and it is only witness of action.

The wise man having come to know the reality of worldly things percepts that while doing every act he is not the doer and senses are playing with their sense objects and soul seated in embodiment is not doer.

Lord has enumerated all sense actions in these verses and directed that having seen through thus reality a renounced soul should be considered aloof from all these acts and being witness is not the doer dispassionately observing every act but remaining unattached.


barahamarhayadhaye karmarhi sangam tyaktwa kroti yeh I


lipayate na sa papen padampatramiwambhsa II (10)



He who offering all his actions to Lord, shaking off attachment, acts dispassionately, remains untouched by sins like lotus leaf by water.


Abandoning attachment completely, yogis act with body, mind, intellect and even senses selflessly only to purify themselves.

As there is multiplicity of modifications of self but in reality self is exists in all forms, while seeing mind, intellect, body, and all senses playing with their objects, devotee surrenders all actions to Lord.

By doing so soul remains unaffected by acts like a lotus leaf is unaffected by water surrounding it.

It is only attachment which has binding force.

Mastering mind, intellect, senses a yogi, while performing prescribed duties does not expects fruits of it and devotes all actions to Lord Krishna, having no desire for fruit.

Embodied soul has a long standing practice of attachment and to shake off this abruptly is not possible. The human body is like a strong boat. It is very difficult to secure but when Lord has been pleased to bless with one, self soul getting such body should strive for emancipation and liberation from ‘samsara’ which consists nothing but misery and distress all around.

By surrendering all actions to Lord, embodied soul attains liberation while living in body.

It is the mind which is attaches soul with embodiment.

Even a wise man appears to act like an ignorant under the influence of three qualities of nature.

Senses being conditioned to be playful with their objects, embodied self soul has to recognize reality of things and surrender all actions to Lord Krishna, Him self the doer and enjoyer as well as action itself.

kayen mansa budhya kevalerindreyerapi I

yoginah karam kurvanti sangam tyaktvatamvishudhye II
(11)

Karamyogis do act through senses, mind, and body as well only for self purification, shunning attachment with them.

Ego and attachment with body are the feelings which basically bind soul with embodiment which is result of past deeds arising out of qualities of nature.
Human embodiment is meant for attaining liberation. The yogis shunning attachment altogether, act with body, mind, intellect and senses only for purification of self soul.

Karamyogis do perform duties resulting from past experience and undergo sorrow and happiness alike. The actions neither bind nor free soul. it is the desire and attachment which binds a free soul with different bodies.
Blessed with intellect a soul in human form can attain liberation by doing away with attachment. Devotion to lord in simple way is that desire for fruit of acts is no more and all acts which are occasioned by senses, mind and body are surrendered to lord.

Attachment completely banished from life span in a particular embodiment, detachment purifies it and pure soul leads to Lord as it is Lord Himself.

Lord Krishna has assigned the embodied soul easiest way to achieve self realization but the impact of his unimpeachable three folded power of material nature is so great that even liberated soul have every chance to fall prey of it.

yuktah karamfalam tyaktva shantimapnotineshthkim I

ayuktah kamkarerh fale sakto nibadhayate II (12 )

By offering fruit of actions to Lord a Karamyogi attains lasting peace in form of self realization, where as the ignorant not realizing himself bind his soul by attachment for fruit of acts by desire.

A Karamyogi knowing that he is not the doer and all acts are result of his past deeds culminating in embodiment and nature automatically causes action and reaction, sits without attachment and witness all actions with no desire for fruits of actions. thus whatever troubles befalls him Karamyogi takes them as predestined and he takes them as a blessings from Lord as they were due to attachment of actions previously done but whatever is done now he does not attach to them. Thus he enables himself to realize but ignorant binds himself by way of further attachment and desire for fruit of act executed by nature.

Senses, mind and body are the after effect of nature so whatever is done by these organs are caused by nature. So the soul embodied is free. It is only the mind which has attained non- existing attachment, it is the formidable mind which creates desire and the like: thence proceed varieties of actions such as satvica, rajas and tamsa and these leads to rebirth in accordance with them.

But if done without desire and attachment they result in liberation.

sarvkarmarhi mansa sanyaste sukham vashi I

navdvare pure dehi nev kurvanna karyan II (13)

A wise man mentally renounces all actions and rest happily in self, relegating all actions to mansion of nine gates.


The human body consists of nine openings which are gateways of senses. Individual soul seated in embodiment assumed it self doer but it is not doer. It is the mind which thinks of sense objects and inspired by intellect it prompts a particular sense to act through its outlet.

All sense outings are performing with their objects and onlooker soul has nothing to do with those acts but an assumption of doer ship and desire for fruit of act done by senses, mind and body lead to bondage.

So a sage with awakened self witnesses all acts being done through nine outings of body and remains a happy lot enjoying its own bliss.

He reflects on bondage and liberation of the self through the pursuit of knowledge. Bondage consists of attachment with senses and liberation in their control. therefore a sage, controlling all his senses, looks upon everything in Lord, deriving great bliss from self, turning away from petty desires.

na kartitvam na karamarhi lokasya srijti parbhu I

na karamfalsanyogam savbhavastu parvartate II




naadate kasaychitpapam na chev sukritam vibhuh I

agyanenavritam gyanam ten muhayanti jantavah II




gyanen tu tadagyanam yesham nashitamatmanah I

teshamadityavatgyanam parkashayati tatparam II ( 14-16)

Lord does not determine the doer ship or doings of embodied souls, nor their contact with fruit of actions, but it is the nature alone that functions.

Lord Krishna / Omnipresent Supreme Self neither receives sins nor virtues of embodied souls. Since knowledge is clotted by ignorance; hence being constantly falling prey to delusion.

But whose ignorance has been set aside by virtue of true knowledge of self that wisdom shining like sun reveals
Supreme.


It is the quantum of attachment with qualities of nature that determines actions of embodied soul and Lord seated in embodi8ment neither determines doer ship nor actions nor fruits of actions but it is the nature which results in actions, fruit in form of opposites. Lord has nothing to do with all this process of nature

Lord is seated in all beings. Every being is doing their duties prescribed by nature and if Lord involves with the action of a particular embodiment, it is not possible because here lays the difference between embodied soul and Lord.

Embodied soul is reflection of Lord but when came into contact with qualities of nature, it was infatuated and fell prey to the qualities of nature by attracting mind and senses causing and embodiments. It further got attached to body and lost its real identification of self, hence bondage.
Lord doesn’t receive anyone's sins or virtues. It is embodied soul which has to undergo all these as fruits of its attachment but because knowledge is enveloped with ignorance resulting in constant delusion.

But with ignorance gone, visible world considered as dream as it is daily perishing and coming into existence like dream, this wisdom shining like Sun reveals the self.

It is only different sets of modifications which are hindrance in revealing Supreme Soul to human beings. When one sees self every where, what else remains concealed.

It is self and self alone, which is perceptible by every one at every place and in every form

tadbadhyaastadatmanhastannishthaastatprayarhah I

gachhantiapunravritim gyanniurdhootkalmashah II (17)


Mind and intellect merged in Lord, who constantly remain established with Him and finally become one with Him, their sins being wiped out by wisdom, reach state of no return.

The individual soul has been transmigrating from one form to another from the time immemorial. By virtue of attachment it has identified itself with modification of self. It has forgotten its home and its recognition.
Supreme self alone dwells in all beings and in one's own body as moon is reflected in so many vessels of water.

All bodies are of same nature. Whose intellect, mind is merged with him and who is constantly established in identity with him and has become one with him, this wisdom wipes out all sins of embodied soul, it reaches state of no return.

vidyavinay sampane brahamarhe gavi hastini I

shuni chev shavpake ch panditah samdarshanah II (18 )


The wise looks upon Brahmin endowed with learning and culture, a cow, an elephant, dog and pariah with same eye.

Since all subtle bodies comprising the five sensory and five motor organs, the five pranas, manas and budhi are made of same stuff and are same in all beings so wise man does not see different form of self in a different way as he sees self in all so for him a learned and cultured Brahmin, cow, dog and pariah there is no difference not withstanding nature of modification.


ehaiev terjitah sargo yesham samye sithatam manah I

nirdosham hi samam baraham tasmadbrahamrhi te sithitah II
(19)

Who see same ness in all beings and their mind is even, they have conquered mortal plane; since the Absolute Lord is untouched by evil and knows no distinction; hence they are established in Eternal Lord.

All things that are regulated by Pursha and nature-whatever seen, heard or thought of by intellect- or in universe are modifications of three qualities of nature. all these which make for transmigration of man are due to effects of gunas which are produced in his mind and who has conquered these gunas sees sameness every where and attains path of devotion to lord. Lord is untouched by evil and knows no distinction; hence such a wise man is established in Lord.

na prihrishyiet priyam prapya nadvijetprapya chapriyam I

sitharbudhirasamudho brahamvidbarahmarhi sithitah II ( 20)

With reason firm and being free from doubt, wise does not rejoices on obtaining pleasant and is not perturbed on meeting with unpleasant, and the knower of Lord/self, lives eternally in union with Lord.

As self is the cause and affect of nature and its qualities which further result in modifications. A knower of reality is not affected by the changes in circumstances.
A pleasant moment is not rejoicing one for him and unpleasant too has no effect .every effect of gunas is illusory and perishable. Pleasure and pain are momentary and no such situation has exceeded its time limit and space provided to it by after effect of gunas. So wise is neither perturbed by unpleasant nor is happy with momentary joy. Such a man, freed from his subtle body and gunas which spring up in mind, is wholly filled with presence of Lord and he has nothing to with sense objects.

Hence there is no effect of any situation on such a wise.


bahysparshevasaktatma vindayatiatmani yatsukham I

sa barahamyogtuktatma sukham akshayamashnute I


I
ye hi sansparshanja bhoga dukhyonya ev te I

adyaantvantah kontey teshu na ramate budhah II ( 21-22)

Whose mind remains unattached to sense objects, derives through meditation satvica joy which dwells in mind; then that yogi having completely identified himself through meditation with Lord/self, enjoys eternal bliss.

The pleasures born out of contact with sense objects are verily source of suffering only as they have a beginning and an end. Arjun! a wise man does not indulge in them.

Mind is agitated only by the contact of the senses with sense objects and in other way. a mental wave is never produced by anything that has not been heard or seen. So the mind in embodiment which controls senses are gradually is stilled and is perfectly at peace. He derives, through meditation, satvica joy which dwells in mind. Then yogi completely identifying with eternal self through meditation enjoys eternal bliss

The pleasures derived from sense objects are temporary and perishable.

They are source of suffering as they have beginning and end.

So the wise never indulges him in those objects.

Leaving company of sense objects and with unflinching meditation of Lord, one gets freedom and eternal liberation.

Worldly happiness is always transitory but self is eternal.

Such happiness coming out of sense objects is not companion of self but by attachment with nature, all this trouble has ascended upon the blissful soul.

By shedding attachment with nature one enjoys its blissful self

shaknotiehaiv yah sodhum parak sharirvimoksharhat I


kamkrodhudbhavam vegam sa yuktah sa sukhi narah II (23)

Who is able to withstand the urges of lust and anger in this very life before casting this body, is a yogi and is alone a happy man.

All the sense objects work through the commands of mind which is store of our past and present experiences. it also takes the impressions of sense objects with the help and under the control of intellect. Main sense of lust is uncontrollable and every desire is depiction of lust, May for money, material, women, and so on and non fulfillment of desire ends in anger, violence and so many other repercussions. if an embodied soul unattached with embodiment is not affected by these two phenomenon then it is embodiment of a yogi and happy man.

yoantah sukhohantaramastathaantrjyotiev ye I


sa yogi barahamnirvarham barahambhutoadhigachhati II (24)

Happy within him self, enjoying within him self the delight of the soul and illuminated by inner light of soul, such a yogi identified with Lord/self attains self who is all peace.

Self is all pervading. Who sees self, who enjoys self alone and gratified with self, who rests in self, whose innermost is illuminated by the existence of self within, such a yogi identified with lord/self attains Lord/ Self who is the ultimate end.

labhante barahamnirvarham rishia kshirhkalmashah I

chhindvedha yatatmnah sarvbhuthite ratah II (25)

Doubts dispelled altogether and a sinless soul engaged in welfare of all beings is firmly established in Lord/ soul attain all peace Lord/ self alone.

Knowing the reality of lord being beyond any evil and pervading all beings without any discrimination, a Yogi whose all sins are wiped out, is firmly established in Lord/Self, engages in service of all beings without any difference as he sees Lord in every inanimate or animate object, and ultimately attains self alone.


kammkrodhviyuktanam yatinam yatchetsam I

abhihito barahamnivarham vartate viditatmanam II (26)



The yogi whose mind is subdued, devoid of lust and anger, who have realized Lord/self in all being, indulges in self all around.

Realized self soul sees self alone in all modifications and for it there exists nothing except self.
Such a wise man finds things, place, fruit of action, time, knowledge, work, agents of work, faith, state, form and goal all arising from the nature and nature being modification of self , as such nothing else than self pervading. So this self soul is completely established in self while even living in body and appearing to be doing all actions under the spell of material nature in form of mind body set.

Liberation has not to come outside


saparshankritva bahirbahayanshchchakshuchevantre bhruvoh I


paanaapano sammo kritva nasaabhyatracharirho II



yatendriyamanobudhirmunirmokshparayarhah I


vigatechhabhayakrodho ya sada mukta ev ch II ( 27-28)

All thoughts of external enjoyment banished mentally, with gaze fixed on space between the eye-brows , having regulated outgoing and incoming breaths of nostrils, Yogi who has brought his senses, mind and intellect under control and is free from desire, fear and anger is ever liberated.

By regulating the incoming and outgoing breaths of nostrils one can concentrate mind, control the activities of senses and body at a time .one can devote to lord by way of meditation. Yogi whose mind, senses and intellect are under control he is liberated one while staying in embodiment for the period prescribed to life.

bhoktaram yagyatapsam sarvalokmaheshawaram I

suhradam sarvabhutanam gyatwa mam shantimrichhti II
(29)

Having known Me in reality as the enjoyer of all sacrifices and austerities, the supreme all the worlds, disinterested friend of all beings, my devotee attains peace.

By knowing the reality that Lord Krishna is the self of all beings, disinterested friend of all, enjoyer of all austerities and sacrifices, supreme lord of all worlds yogi attains union with him and attains supreme peace.

(Thus chapter of renunciation of action in Shrimad Bhagwad Geeta Upanishad ends)