Of Jagannatha Prakasa
Translation and Commentary by Jagannatha Prakasa (John of AllFaith © 1993/2008)
Yoga of the Intellect
2:1: Sanjaya said: Madhusudana [Krsna] spoke these words unto [Arjuna] who was overcome with compassion and whose distressed eyes were filled with tears of lamentation:
As chapter two begins Arjuna has stated his case and places himself in the hands of the Great Counselor, Sri Krsna. Here is where the Nectar of the Srimad Bhagavad Gita begins.
2:2: The Blessed One said: O Arjuna, from whence does this despondency come upon you now that peril has come? It is disgraceful and unbecoming of an Aryan. If it continues you will certainly be debarred from the upper planetary systems such as Svargaloka.
As I touched on in chapter one, we need to bear in mind that the Gita is a very ancient text. Many of the standards set in place by the global Bharata culture have been corrupted over the ages. While we can still see the remains of these truths and ancient systems we do well to bear in mind that much has been lost during the devolution of the past nearly 6000 years. This is the case with the term Aryan.
The text states that Arjuna's material-based consciousness was "anarya" (un-arya) or unbecoming of an Aryan. In the Vedic context Aryans are those who cultivate a civilized and spiritual consciousness. The term originally had nothing to do with race or ethnicity.
I mentioned the degradation of the Varnashram System in the previous chapter. In that context the word Aryan became synonymous with the lighter skinned Brahmanas. Members of the Brahman varna or caste were the intelligentsia, priests, scholars and teachers of Vedic society. It was their heightened spiritual consciousness and awareness as "arya" that qualified them as members of this varna. Sri Krsna therefore chastises Arjuna for acting "anarya" or unbecoming of a spiritually cultured person because his perceptions were made on the material appearances of his situation rather than on the transcendent realities coming into play.
As the Varnashram Dharma gradually took on racial overtones the upper classes, which progressively became the lighter skinned people, also usurped the term arya for themselves and the Indo-European languages, including German and English, reflect this altered meaning to the point that people like Adolph Hitler eventually sought to create an Aryan ruling class of light skinned blue eyed Elite to rule the earth. Something a true Aryan would never support.
As I also explained in Chapter one there are various planetary systems and levels of reality. These planes exist as the skins of an celestial onion. They are thinly layered and exist on countless planes of existence both within the material world (or Saguna Brahman) and even within the spiritual worlds (known as Nirguna Brahman).
Of the material lokas or planets/realms Svargaloka is the "heavenly realms" of the devas. Many of their streets are lined with gold with gates of pearl and so on. The beings that occupy these realms are classified as material beings because they exist within Saguna Brahma or material reality however their vibrational levels far surpass what we generally think of as matter here on our planet of Bhuloka. When we have occasion to behold them they appear as angels and other beings of light. I'll share more information on this topic later as the Lord has much to say about this.
2:3: Do not adopt this impotence, O son of Partha; it is not appropriate for you. Give up this petty weakness of heart, stand up, O Paramtapa [Arjuna].
Here we catch a glimpse of our own nature and purposes. Arjuna had been referring to Sri Krsna as Madhusudana (Slayer of the demon Madhu) and similar names suggestive of the Lord's power to defeat His enemies, but now the Lord refers to Arjuna as Paramtapa, as "Chastiser of enemies!" It is our responsibility and duty as godly people to resist evil using the gifts and abilities granted us by the One God. Certainly this was all the more true of Arjuna as a Kshatriya, but it applies to all who claim to believe in the God of Light. The requirements of ahimsa or non-violence refer to not harming other living beings unnecessarily, however we are also called to stand when the need arises and to chastise the enemies of God and righteousness! Sri Krsna here is saying in effect, "Don't look at me! Do something! Stand! You are Paramtapa!"
The Bhagavad Gita is set during the most bitter war ever fought. It is not a treatise on pacifism, it is a source book on how and when to stand both spiritually and materially! And, on doing no harm.
2:4: Arjuna said: O Madhusudana, O slayer of enemies, how can I battle Bhishma and Drona with arrows and fight against those who are worthy of my worship?
2:5, 6: It is better to live on alms here, in this world, than to slay the noble gurus simply to enjoy wealth and desire when those enjoyable things would be tainted with their blood.
Nor do we know which is better for us, that we should conquer them or they should conquer us. Situated before us are the sons of Dhritarashtra, whom, should we kill, we would not desire to live.
Arjuna here brings us to a most important point. He considers that perhaps it would be more righteous for him to forgo spiritual advancement to the heavenly planets or realms rather than fight with his noble opponents. We know from chapter one that Arjuna realizes they are on the wrong side of the battle, still he is ready to sacrifice his spiritual development on their behalf. Not only that, he is also prepared to give up his material advancement and comforts, to live as a beggar in the streets, rather than take their lives.
And here is a key... "Nor do we know which is better for us..." Arjuna understands the importance of intellect, of reason and intelligence. The Lord has already convinced him that trusting his emotions is insufficient. Now Arjuna is realizing that his intellect is likewise not enough. As before he looks to the Lord for his answer.
2:7: Due to my faulty and inferior nature my heart is confused concerning my [military] duty and religious obligations. I take refuge of You as Your disciple; please tell me decisively what is best for me.
2:8: Having obtained a prosperous and unrivaled kingdom on earth or even lordship over the devas, even that would not dispel my lamentation which is withering away my senses.
Arjuna has now reached rock bottom and is ready to surrender unto the Lord. He realizes that all of his wealth, his emotions, his honor, his position in society, his intellectual faculties and even his religious piety can not save him, can not release him from the prison of material suffering. With this realization he utterly surrenders to the Lord!
2:9: Sanjaya said: Having thus spoken to Hrishikesha [Krsna] Gudakesha [Arjuna], the terror of his foes, said to Govinda, "I will not fight," and fell silent.
2:10: O descendant of Bharata [Dhritarashtra], in the midst of both armies Hrishikesha [Krsna], smiling as it were, said these words unto the lamenting [Arjuna]:
At last Arjuna, fully emptied of false ego and pride, has submitted himself to the Lord. Now Sri Krsna can assist him... and us! This brings a smile to the transcendental face of the Lord because He is our eternal well wisher. Coercion and laws, whether secular or religious, can never bring a person to the point of realization. Only submission to the One god as conceived can accomplished this. Once the Soul achieves this point of surrender spiritual life begins! Arjuna just reached this point.
2:11: The Blessed One said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.
People seek to deceive and trick us, sometimes knowingly for their own purposes and sometimes with the best of intentions. Here we find Arjuna is confused about the nature of reality and the nature of Self, the soul or jiva atman. He therefore laments the coming loss of people who are so dear to him. These emotions are clouding his judgment and interfering with his service to God and his society. In his desperation he now turns to the true Source of all knowledge, Sri Bhagavan, The Blessed Lord of all that is. In the following verses Sri Krsna explains the nature of the Self wondrously.
2:12: Never was there a time when I did not exist, nor you, nor all these kings, nor in the future shall any of us cease to be.
2:13: As the embodied soul continuously passes, in this body, from childhood to youth to old age, the soul also passes into another body at death. A sober person is not bewildered by such a change.
The Self or Soul -- the real "I" stripped of all temporary identifications, illusions and limitations -- is a spark of the Divine One. The individual soul or living entity -- known as jiva atman -- is part and parcel of the One God -- known as parama atman or paramatman -- and yet the individual is most certainly not God. The individual is neither equal to nor independent of Ek Devata (the One God however conceived).
We living entities are His eternal servants according to His good pleasure and we will never become equal to nor surpass the One.
This seeming contradiction was explained nicely by Sri Caitanya Mahaprabhu, founder of the Gaudiya or Bengali Vaisnava sect as acintya bheda abheda tattva:
The "form" (tattva) of the One God and the "form" of the limitless individual living entities are inconceivably (acintya), simultaneously one (bheda) and different (abheda). The pundits of the Puranas explained this by saying the living entities are like individual drops in the Ocean of the One God. These "drops" are of the same essential essence as Paramatman (God) and yet they are utterly different, being limited fragmented reflections of the Absolute Whole.
Another way to express this is to say "God is our Father." The child is of the same essence as the father but maintains individual existence from him. Understanding this an individual with true knowledge (gyan) can say, "Tat Tvam Asi!" (तत् त्वम् असि or तत्त्वमसि) "Thou art That" recognizing the omnipresence of God. This Oneness in Diversity will be discussed in more detail later on.
Sri Krsna therefore explains to Arjuna that there is no reason to lament the condition of the assembled warriors as each plays his part in the coming conflict. He should perform his duty with undisturbed mind!
Arjuna has come under illusion and Sri Krsna will now enlighten him.
This false association with material nature was clarified by King Maitreya for Vidura in this way. The sage had questioned how all the jivas could emerge from Bhagavan (the One God) who is ever satisfied in Himself and yet, despite this essential divine nature, experience so much confusion and suffering. Maitreya, as Sri Krsna does here, explains that it is only due to maya (illusion) and ignorance (avidya) that the entities are so deceived:
Srimad Bhagavatam 3.7.9-13: Sri Maitreya said: Certain conditioned souls put forward the theory that the Supreme Brahman, or the Personality of Godhead, is overcome by illusion, or māyā, and at the same time they maintain that He is unconditioned. This is against all logic.The living entity is in distress regarding his self-identity. He has no factual background, like a man who dreams that he sees his head cut off.
As the moon reflected on water appears to the seer to tremble due to being associated with the quality of the water, so the self associated with matter appears to be qualified as matter.
But that misconception of self-identity can be diminished gradually by the mercy of the Personality of Godhead, Vāsudeva, through the process of devotional service to the Lord in the mode of detachment.
When the senses are satisfied in the seer-Supersoul [i.e. Paramatman], the Personality of Godhead, and merge in Him, all miseries are completely vanquished, as after a sound sleep.
From: Srimad Bhagavatam, translated by His Divine Grace Srila A.C. Bhaktivedanta Swami
2:14: O son of Kunti, sensory perceptions afflict one with cold, heat, pleasure and pain. They appear and disappear and are impermanent. Therefore endure them all O descendant of Bharata.
Note that Sri Krsna does not say material existence is non-real but merely impermanent. The Sanskrit here is anityah which declares this clearly.
According to some teachings everything in the material world (or Saguna Brahman) is false illusion meant to deceive and enslave the living entities into accepting the notion of individual existence rather than monist Oneness. Here however the Lord clearly refers to material nature as "impermanent" rather than non-existent or illusory.
Saguna Brahman (material existence -- existence "with differentiated qualities") is therefore shown to be real, although temporary. Philosophies like Buddhism and Hindu Advaita see this world as a dream the Atman needs to wake up from. They view the perceptions of individual existence as false illusion (maya) based on ignorance (avidya). The knowledgeable teaching of Sri Krsna however is that the living entities exist as eternal individuals who are temporarily occupying the real but temporary material constructs prior to retuning to spiritual existence (Nirguna Brahman). He warns Arjuna not to become attached to that which is temporary but to that which is eternal.
Hence the noted sage Srila Madhvacharya (chief proponent of ) explains, "When the impersonalists maintain that the individual soul is identical with God, there is then no possibility of the soul being [in] ignorance, with the result that all their views stand refuted" (from Mayavadi-dusanam, a pre-published translation and commentary by Rohini-Kumara Svami, used with permission).
2:15: One who is never distressed, O best among men, and who remains unaltered [in the face of] suffering and pleasure and is patient, he is eligible for immortality.
Elsewhere in the Mahabharata Dharmaraj asks Yudhisthira, eldest of the Pandavas, what the most remarkable thing in all of existence is. The great Yudhisthira replies, "It is most remarkable that although we see everyone around us die, still we believe ourselves immune from death."
There is no question that these material bodies are temporary and will eventually return to the dust from which they were taken one way or another, however one who is dhirah or "sober" will understand that life is eternal and that for the Self there is neither birth nor death.
2:16: Being does not come from the non-existent, nor does non-being arise from the eternal. This is the considered conclusion of those who see the truth.
2:17: Know you by Whom all this imperishable is pervaded. The destruction of this immutable is not possible for anyone.
2:18: All these bodies are perishable, but it is said of the eternal embodied soul that it is indestructible and immeasurable, therefore fight, O descendant of Bharata.
"Know you by Whom..." Arjuna has been shown that the soul is both eternal and individual. He now understands that the Soul can never be slain even though the body perishes, as in time it must. Only one lacking in intelligence would fail to understand this according to King Yudhisthira.
Now Arjuna is told that beyond the individual, immortal soul is One by Whom all existence is pervaded!
This is the greatness of the One God! Being omnipresent He exists as an Individual Being, He manifests in bodies like that of Sri Krsna according to His Desire, and yet He simultaneously pervades all of existence! Who can understand such a Being!
This is harmonious with the teachings of acintya bheda abheda discussed before. Sri Bhagavan is both one with and yet utterly diverse from His creation.
2:19: Anyone who considers the slayer or anyone who knows the slain and thinks him killer or killed lacks discernment. No one slays nor is anyone slain.
This of course is speaking of the nature of the living entities not condoning killing. Without justification we are required to practice ahimsa or non-violence. Given the state of our society this seems worth noting here!
2:20: The immutable soul is not born, does not die, at no time did the soul come into being, nor will the soul come into being hereafter. The soul is unborn, eternal, permanent and ancient. The soul is not killed when the body is slain.
2:21: How can that person who knows the soul to be indestructible, eternal, unborn and immutable, O child of Partha, slay anyone or cause another to kill?
2:22: Just as a person casts off worn out clothing and accepts new clothes, even so the embodied soul discards worn out bodies and enters into new ones.
2:23: The soul cannot be severed by weapons, burnt by fire, soaked with water, nor dried by the wind.
2:24: The soul is unbreakable, inflammable, cannot be moistened nor dried. The soul is eternal and all-pervading, equable, immovable and infinitely constant.
2:25: The soul is said to possess no external attributes. The soul is inconceivable and unchanging. Therefore knowing the soul to be thus, you should not lament.
Sri Krsna insists that by using his keen intellect Arjuna should understand that the nature of the soul is such that no matter what occurs during the war, the individuals participating in it will in reality remain untouched.
Armed with this knowledge Arjuna should ready himself to do his duty as a warrior (Kshatriya).
2:26: Moreover, if you determine the soul to be constantly born and eternally dying, even then, O mighty armed one, you ought not to lament.
The Lord is reasoning with Arjuna, asking him to use his God given mind to help him ascertain the truth. It is against our divinely wrought nature to be blind followers and yet we fall easily into patterns of unthinking dogma! The One God wants us to use our intellect, but to use it to advance in His service. This is always in our best interests. Sri Krsna therefore tells Arjuna, even if you don't accept what I'm telling you, consider this...!
2:27: For those who are born death is certain and for those who are dead birth is certain. For the sake of the inevitable you ought not lament.
2:28: All beings are unmanifested in the beginning, manifested in the middle, and again unmanifested in the end. O descendant of Bharata, where therein is cause for lamentation?
If Arjuna accepts the view of those who say there is no eternal soul, even then physical death is certain and so he should not lament the inevitable. It is equally certain that life will go on and children will be born. The soul, whether eternal or finite, is truly amazing and follows the natural course (marga) of life and so there is no cause for remorse in any case.
2:29: Some people consider the soul to be amazing. Some speak of the soul as amazing, while others hear of the soul as amazing. Still, no one truly knows the soul.
There are those who claim to fully know the nature of God. Such people delusional. No one fully knows Ek Devata (the One God)! God is always more!
But how about the soul? Secular science is dedicated to unraveling the mysteries of our existence and yet to date science has failed to even confirm the existence of the soul! Of a truth as Sri Krsna here explains, no one truly understands the transcendental nature of the Self. There is however one who fully knows us and that is God. The Lord will now share pertinent information about the nature of the soul to help Arjuna understand intellectually that which is beyond us all.
2:30: The one who occupies a material body is actually an eternal and indestructible soul encased within a material form. This is the situation of all living entities, O descendant of Bharata, therefore you do not deserve to lament.
2:31: Considering your personal religious and moral duty, you ought not to vacillate in the face of this sacred obligation. Indeed, for a Kshatriya [warrior] nothing is better than war.
2:32: O child of Partha, happy is the Kshatriya who obtains a battle such as this which comes of its own accord, for thereby the gates of heaven are thrown open wide.
The Varnashram Dharma was discussed above in some detail. Arjuna belonged to the Kshatriya varna or class and as such his duty was in part to engage in warfare for the good of humanity. This Kuruksetra War was a battle of incomparable glory and fame. Generations to come would sing the praises of its heroes. Such an opportunity for fame and divine service is very rare and Sri Krsna points out that Arjuna should consider himself honored to take part in such a noble conflict! There are just and unjust wars.
Arjuna has already concluded that his involvement in this war would be just. It has also been confirmed by the Lord that both he and all others are eternal beings who can neither kill nor be killed and so Arjuna needs fear no negative reactions on that score. He is now encouraged by Sri Krsna to consider his responsibilities both as a Kshatriya and as a man of God.
The living entities take birth throughout the material manifestation in order to accomplish certain goals according to various causes and purposes. It is understood by those with knowledge that the living entities are placed into their various situations according to the principles of Karma (cause and effect), Dharma (divine law) and Marga (destiny that defines their course). We do not select the situations into which we are born, however we do choose how we will deal with them. Now Arjuna had to decide.
Arjuna lived in a culture that was based on this wisdom and therefore for him, as Kshatriya, to refuse to fulfill his duty would be disgraceful and a dereliction of his religious as well as his social duty. Surely no good would come of his refusal to take part in the conflict! The Lord continues:
2:33: Therefore, if you will not perform your religious and moral duty of fighting as a matter of personal obligation [sva-dharmam], then your reputation as a warrior will be forfeited by the acquirement of shameful guilt.
2:34: All beings will proclaim your everlasting dishonor! For one who has been honored dishonor is worse than death.
2:35: The great chariot fighters will determine that you fled from battle due to fear. You, who once received great honors will be lightly esteemed by all.
2:36: With many disrespectful words your enemies will mock your competence. What could be more painful than that?
2:37: If slain you will gain the heavenly realms and if victorious you will enjoy the earthly kingdom. Therefore, O son of Kunti, arise and fight with a resolved spirit.
According to Vedic understanding there are innumerable planets and realms through which the living entities pass. Sri Krsna will explain how the soul advances and declines through these diverse realms by the process of samsara (the wheel of rebirth) later on. For now, those who perform noble actions (who attain positive karma) advance into the higher realms such as Svargaloka where life is pleasant.
Sri Krsna here assures Arjuna that should he die in battle his next life would certainly be better than the present one due to the execution of his duty. Likewise should he and his brothers be successful the material rewards of ruling the earthly kingdom of Bharata-varsa would be immense.
A recurring theme in the Gita is our freedom of choice and the benefits of willing devotional service to the Lord. Sri Bhagavan advises Arjuna to perform his duty for religious reasons but if not for that reason, then for social reasons. If he will not accept that, then he should do it for social reasons and for his reputation. Or he should perform his duty for intellectual reasons, for advancement to the heavenly realms, or even, if for no other reason, he should perform his duty for his own material benefits!
When one chooses to submit to the Will of God blessings are always in store in so many ways! People serve the Lord in countless ways and for diverse reasons. The Supreme Lord is our eternal well-wisher and He seeks our best interests at all times.
2:38: Esteeming happiness and sorrow, gain and loss, victory and defeat as equals, engage in the battle and you will acquire no guilt.
2:39: This understanding is described for you in Sankhya [philosophy]. With your intellect hear the wisdom of taking refuge in the renunciation of the fruit (phala) of your deeds, O child of Partha, and you will be released from the bondage of action and reaction.
Classical Sankhya (or Samkhya) is one of the six principle schools of classical Indian philosophy (or darshanas). It focuses on the analytical investigation and classification of the material manifestation (Saguna Brahman) with the goal of thereby discovering first causes. The system is essentially non-theistic and scientific. Each of the darshanas seek to explain Dharma (Reality) and elucidate moksha or liberation/release from material suffering in various ways. Philosophers of the various darshanas held fierce debates seeking to both establish their own understandings and defeat those of their adversaries.
The Six Darshanas:
- Yoga: Sometimes call Sankhya Yoga due to the analytical nature of the practices such as those described in the Yoga Sutras of Patanjali.
- Sankhya: Analytical study to establish the groundwork of material existence.
- Vedanta: Contemplative self inquiry.
- Vaisheshika: The study of the physical sciences as developed by Prashastapada.
- Nyaya: Founded by the sage Gautama it employs logic and the rejection of all assumptions in order to intellectually discover reality.
- Mimasa: This system was founded by Jaimini based on the foundation of Karma and the need for right action.
The determinations of these six philosophies laid the foundation for much of popular Hinduism.
What is usually termed "Classical Sankhya" is credited to the sage Maharishi Kapila as referenced in Srimad Bhagavatam (also known as Bhagavata Purana) and other sources such as the Kapila sankhya pravachana Sutra vritti, of Aniruddha. The source material of Classical Sankhya is the Sankhya Karika (which consists of 70 essential sutras or verses) although this body of work has grown to several volumes and commentaries. Pundit Kapila's life story is recounted in Canto 3, Chapter 33 of Srimad Bhagavatam.
According to the Gaudiya Vaisnava school of Swami AC Bhaktivedanta, Classical Sankhya and the celebrated Kapila is an Atheistic counterfeit of the original Kapila and philosophy. Harmonious with the Vishnu Purana, Srila Prabhupada maintained that Lord Kapila was actually an avatar or incarnation of Lord Vishnu and a strong proponent of Theism.
2:40: In this effort there is no loss or reversal. Even the slightest performance of this selfless duty releases one from the greatest fear.
According to the laws of karma (cause and effect) the soul is like a leaf on the open sea tossed to and fro by cause and effect. Positive actions result in positive material benefits. Negative actions produce negative material results. In both cases the soul is further bound to material consciousness because material actions must always produce material results. This has been conclusively proven by Sankhya as Sri Krsna has pointed out. By performing material actions therefore no one is ever released from bondage and fear. Arjuna then should free his mind from such thoughts.
The nature of the Self is spiritual (Nirguna Brahman) and the natural longing of the eternal soul is to resume spiritual consciousness and restore Sat (eternal existence), Chit (eternal consciousness), Ananda (eternal bliss). To this end all who are spiritually inclined seek moksha (liberation) from material consciousness and bondage by various means.
It should be noted that the word yoga means to yoke the materially conditioned consciousness to God and spiritual consciousness. However defined this is the goal of all yoga systems.
Those who therefore renounce the results of their actions -- both positive and negative -- attain release from bondage. But how can this be done? Sri Krsna here assures Arjuna that by such renunciation the soul always progresses and never loses the result of even the slightest such renunciation.
2:41: Maintain single-pointed focus of your intelligence, O beloved of the Kurus, for indeed the intelligence of those without such resolution are many branched.
2:42: Flowery words are spoken in the Vedas for those who are unwise and who delight in pointless debate and discussion, O son of Partha. Such people say there is nothing better!
2:43: Such people are full of desire and have the heavenly realms as their highest goal, thus they perform peculiar actions in order to produce fruits of good birth, pleasure and power.
2:44: Those who cling to such pleasures and powers have deluded minds, their intellects are not resolved on the attainment of true spiritual contemplation and meditation.
Various types of people take up spiritual practice. They study the scriptures for diverse reasons. Those who seek to acquire positive karma with the hope of attaining material advancement, or who seek fame and honor at the debates are missing the greater purpose of such activities.
Sri Krsna refers to such people as unwise (avipascitah). Such misguided religionists fail to attain liberation and lack the single-pointed focus required to achieve the goal of life: spiritual realization. Seeking fame, honor, power, wealth and so on they remain trapped by cause and effect.
2:45: The Vedas describe the three qualities of material nature. O Arjuna, be untouched by these. Be devoid of duality, abide in eternal goodness, be free from the concept of acquisition and preservation and be established in the Self.
Although they may appear to be religious, the type of people described above are surely trapped by the three gunas or qualities of material consciousness. Such lukewarm religionists make little real progress nor does their sadhana or practice produce the desired results.
The Three Qualities of Material Nature
- Sattva Guna: Goodness, purity, balance, intelligence.
- Raja Guna: Passion, activity, energy.
- Tama Guna: Ignorance, delusion, darkness.
Actions performed under the influences of these three material gunas ultimately further bind the embodied soul to material existence and consciousness. For this reason Sri Krsna advises Arjuna to perform his duty without any material attachments. Such detachment is attained by maintaining attachment to the Supreme Lord and His service. Such service is nitya-sattva-sthah, abiding in eternal goodness. By performing actions that are free from desire one is spared such causal results.
2:46: Just as the benefit of a full well is negligible when the land is flooded all around, in the same way, the Vedic literature is not required by a qualified brahmana who knows the truth.
One whose intellect is bathed in this wisdom and who acts without attachment to results -- whose only goal is service to the Lord -- such a person is qualified to understand the Vedas (the Truth). Such a person is a true brahmana. Such brahmanas have attained the goal of all sacred literature and all holy rites even without study. Conversely those who tirelessly study the scriptures and perform the sacred rites out of selfish motives, being controlled by the three gunas of material nature as discussed in verse 42 above, fails to grasp the true meaning of the texts even though they commit unlimited time to study.
2:47: You certainly have every right to perform [worthy] actions, but not to the fruit thereof. Never consider the results of your actions to be your own. If you are not attached they will be as inaction.
In other words, by renouncing the results of your actions you will receive no karmic reactions at all.
2:48: Firmly established in yoga [right intention] perform your actions, giving up attachment to success and failure, O Dhananjaya [O Conqueror of Wealth]. This equanimity is called yoga.
Yoga has a great many meanings. The Sanskrit root yuj means "to yoke", "to control" or "to unite". The meaning must be ascertained from the context. In this case the Lord is telling Arjuna to maintain mental stability by controlling his mind. Such controlled equilibrium is conducive to spiritual unification.
2:49: Keep all inferior action far away, O Dhananjaya. Surrender to [or take refuge in] the yoga of intelligence [buddhi-yoga]. Only misers desire fruitive results.
Sri Krsna has previously encouraged Arjuna to renounce the results of his actions, now He points out that not all actions are equal. He says buddhi-yoga or intellectual communion with the supreme is essential. Arjuna is encouraged to use his intelligence to only engage in sattvic or high quality activities that connect him with the divine.
As the conversation continues Sri Krsna will reveal the nature of the supreme. He is leading his student step by step toward spiritual realization.
2:50: One whose intelligence is thus yoked is freed from both positive and negative reactions even in this life. Therefore in order to achieve the union of karmic balance undertake all activities as yoga for your well being.
2:51: With the intelligence yoked and abandoning the fruits born of action, the wise ones are liberated from the bondage of repeated births. They attain that platform that is free from all sinful reactions.
Actions cause reactions. Positive actions result in positive reactions just as surely as negative actions produce negative reactions. Neither is desirable for those seeking spiritual release (moksha).
Saguna Brahman (the material manifestation) operates under the laws of this karmic duality. Once the living entities enter the material realms they become subject to dualism and moment by moment, lifetime by lifetime, they accumulate ever more karmic reactions and thus become progressively bound to matter and material consciousness. Eventually these radiant sparks of the infinite -- who are eternally unfettered spirit beings -- become bound and imprisoned by material consciousness and forget their spiritual nature all together.
While in Saguna Brahman the living entities seek pleasure, happiness and meaning in so many ways. all material pleasures end. As discussed previously this material world is real as are the experiences we have here, but it and they are fleeting. There is no permanence anywhere in the material world.
Eventually all our joys turn to sadness and death as we, like the grasses in the field, fade and die. Then once again, driven by karma, dharma and marga, the soul is reborn in accordance with the dictates of Samsara.
After untold numbers of births and deaths the soul finally realizes that the way to freedom is to escape the prison of the material existence and begins seeking some means to achieve this. The embodied soul joins religious fellowships, reads holy books, meditates, prays prayers and chants mantras, practices various rites and yet continues the process of samsara (rebirth). Now however the soul gradually progressing into lifetimes that are more conducive to spiritual advancement.
2:52: Once your intellect transcends this dense illusion you will achieve equanimity for all that has been and will be heard.
2:53: When you are no longer bewildered by the Vedic texts and when your intellect remains fixed in spiritual consciousness, then you will attain self-realization.
As described previously (at 2:46) one whose intellect is bathed in spiritual consciousness and who acts without attachment to results -- whose only goal is service to the Lord -- is a true brahmana. Such a person attains the goal of all sacred literature and all holy rites even without study.
2:54: Arjuna said: Please describe how one who is thus steadfast in wisdom, who is established in meditative trance, O Keshava, and whose intelligence is steady, speaks, sits and walks.
The phrase "meditative trance" here is samadhi-sthaya and suggests that one is firmly established in single pointed intention. That intention is devotion to yoga, to the path being described. In this chapter Arjuna is learning about Sankhya Yoga: the Yoga of the Intellect. The Lord explains that by keeping the intellect focused on truth one comes to understand the real and true from the false and illusory. Arjuna wants to know how he can perfect this yoga system, what should he do and how should he conduct his affairs to facilitate this.
2:55: The Blessed One said: When all types of desire and mental concoctions are cast off by the soul, O child of Partha, then is the soul said to be satisfied and steady in wisdom.
2:56: One whose mind is not agitated by misery and happiness, who has no desire and who is free from attachment, fear and anger, and who is steadfast in thought is called a muni (sage).
The diverse yoga systems develop various qualities and levels of realizations in those who undertake them. Part of what Sri Krsna is doing in the Gita is helping Arjuna understand the various systems with the intention of bringing him to the highest of them all. He now explains that those who perfect the Yoga of the Intellect become sages or munis. Such people of wisdom are balanced and unaffected by material conditions. They practice the yoga clear perception. The Lord is showing Arjuna how he can become a muni. As muni he will be able to determine his duty in the coming battle. Such wisdom is very important to cultivate.
2:57: One who is everywhere without attachment, who neither praises the positive nor despises the negative, such a person is fixed in the insight which leads to liberation.
2:58: When the senses are withdrawn from sense objects as a tortoise withdraws into his shell, one is fixed in the insight leading to liberation.
Conversely those who are tossed to and fro by material circumstances find the path to liberation most difficult. Intellectually understanding the fleeting nature of reality and certainty of death one who is intent on spiritual realization remains aloof from both positive and negative influences, being focused only on the Lord. The intention to submit fully to the Lord is a critical step along the Way.
2:59: By practicing abstinence the embodied living entity may turn away from the objects of the senses, but only by experiencing the Highest does the taste for sense enjoyment leave.
There are those who teach that by cutting off all desire one has attained the goal however renunciation alone is not enough. Renunciation can never satisfy the Soul. What is removed must be replaced by something better. Sri Krsna will soon explain what is the Highest goal and how Arjuna can attain it.
2:60: O child of Kunti, while striving with the senses even the learned are tortured and forcefully carried away by the mind.
2:61: Having restrained all these [senses], one who intently abides in Me, whose senses are kept completely under control, such a one is fixed in the insight leading to liberation.
Here Sri Krsna presents the goal of all yoga for Arjuna to consider:
- Deceived by matter the materially encased living entities seek self satisfaction and thereby accumulate ever more imprisoning karmic reactions as He explained previously.
- The way to be freed from the cycle of action and reaction is renunciation. When the fruits of action are renounced the soul ceases to accumulate reactions.
- This is impossible to accomplish however because the ties of karma are strong and replaced by other attachments as they are dropped.
- The solution is to replace the lower material attachments with higher spiritual attachments. In this was, even as one renounces material attachments those who are wise will take up attachment to the Lotus feet of the Supreme Lord.
2:62: When pondering the objects of the senses, attachment to them develops, from that attachment desire is produced and from desire anger arises.
2:63: From anger comes delusion, from delusion loss of memory occurs, from the loss of memory the intelligence is ruined and when the intelligence is ruined one perishes.
Here this point is explained more concisely. As the living entity -- who is spirit (Nirguna Brahman) -- become attached to material national (Saguna Brahman) attachment and desire or kamah develops. Material desire is never satisfied because the eternal can never be satisfied by what is temporary. Hence anger and dissatisfaction arises. As one become progressively dissatisfied with the temporary nature of the material constructs one becomes ever more deluded, imagining that the attainment of more constructs of the illusion is needed. If one had more money, more fame, more power, more sex... then surely there would be satisfaction! And yet material satisfaction is fleeting at best. Seeking after illusive pleasures the living entity forgets spiritual reality and because trapped in material existence and suffering. When this happens spiritual consciousness perishes and the soul is enslaved to the senses.
What is required for those wishing release from this self-imposed prison is a different, higher desire upon which to which to focus. In this way transitory material desires and attachments are replaced by spiritual ones and the memory of ones true nature is gradually restored.
This is the purpose of yoga. Yoga yokes the materially bound living entity to the Supreme Lord. Only through a yoke is liberation possible.
2:64: Free from attraction and repulsion for the objects of the senses, self-controlled and self-governed, God's mercy is attained.
2:65: With that mercy all lamentations are destroyed and a peaceful mind is produced; with this the intelligence soon becomes established.
2:66: For those who are unyoked there is no intelligence. Among the unyoked there is neither direct perception nor non-perception. Devoid of peace, where is happiness?
2:67: The intelligence of one whose mind is engaged in the senses wanders about aimlessly like a wind driven boat on the water.
2:68: Therefore, O mighty armed one, one whose senses are restrained from sense objects has the intelligence fixed.
2:69: What is night for all living entities is the time of awakening for the self-controlled. The time of awakening for all living entities is likewise night for the all-knowing sage.
2:70: As the ocean is always being filled yet remains motionless, so too one attains peace unto whom all desires enter [but do not move], not one who craves desires.
2:71:Abandoning all material desires a person lives free from longings, ownership and false ego; thereby peace is attained.
2:72: Oh child of Partha, once this sacred state is achieved one is no longer bewildered. Being thus situated, even at the end of life the kingdom of God is attained.
Thus by intelligent presentation Sri Krsna has explained the basis of yoga and liberation.
As the intellect confirms, the material world is temporary and therefore can not provide eternal satisfaction of the living entities. Rather attachment to matter enslaves the spirit soul and causes so much trouble.
While renunciation of material attachment is the way to be released, it is not enough but renunciation alone can not produce joy or satisfaction which is the eternal nation of the soul: sat chit ananda (eternity, knowledge and bliss).
Renunciation of material fruitive reaction and attachment to the Lord however brings both liberation and eternal joy.
Here ends Chapter Two. Of the Gitabhasya of Jagannatha Prakasa
Go to: Chapter Three
Jai Jagannatha! |
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