Skip to main content

Gita : Ch-2. Slo-47. Second Part.



Srimad Bhagavad-Gita :


Chapter-2. ( Samkya-yogam )


Slokam-47.( Very important slokam  from Lord Krishna to Arjuna...  : You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.)




Karmmannievadhikaraste   ma   phaleshu   kadhacana,


ma   karmmaphalaheturbhuahma    te  samgostvakarmmanni.





karmanni   va  =   following   karmam   only;

te  adhikaarah  =  you   have  the  right;   (  freedom );

kadhaacana   phaleshu   ma  =  never   should   not  greed  in  the   fruits   (profits of  actions/ returns /  rewards );

karmma -phalam-hetuah   ma  bhuah  =   should   not    become  the  doer  of  work  with  the  desire  of   fruits;

akarmmani   =  in  not  doing  karmam/action/work;

te  samghah  ma   bhuah  =   you  must  not  become   interested  too.      




There are three considerations here: prescribed duties, capricious work, and inaction. Prescribed duties refer to activities performed while one is in the modes of material nature. Capricious work means actions without the sanction of authority, and inaction means not performing one's prescribed duties. The Lord advised that Arjuna not be inactive, but that he perform his prescribed duty without being attached to the result. One who is attached to the result of his work is also the cause of the action. Thus he is the enjoyer or sufferer of the result of such actions.

As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities. Routine work, in terms of the scriptural injunctions, is done without desire for results. As one has to do it, obligatory work is action in the mode of goodness. Work with results becomes the cause of bondage; therefore such work is not auspicious. Everyone has his proprietary right in regard to prescribed duties, but should act without attachment to the result; such disinterested obligatory duties doubtlessly lead one to the path of liberation.

Arjuna was therefore advised by the Lord to fight as a matter of duty without attachment to the result. His nonparticipating in the battle is another side of attachment. Such attachment never leads one to the path of salvation. Any attachment, positive or negative, is cause for bondage. Inaction is sinful. Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna.

It may be postulated that since the results of all actions are attained simply by worshipping the Supreme Lord, what is the use of any other actions other than devotion to Him? To counter this conclusion the Supreme Lord states that all living entities have the right to perform actions but none have the right to claim the results. An aspirant of the highest knowledge must know that to hanker or yearn for reward for one's actions is the cause of bondage in the material existence. But it may be said that all actions produce a result, just as eating satisfies the urge of hunger. Anticipating this question the Supreme Lord states that one should not let the anticipated results of actions be the cause of motivation. Be not one who is controlled by fruitive desires. As heaven is attained only when desired being connected to the living entity who performed the rites in the scriptures to attain such an end it can be seen that what is not desired does not take place. Then on the other hand although fruitive actions are binding be not attached and not devoted from fear of this bondage to inaction. This is the idea of this slokam.

An embodied soul controlled by mundane desires is considered to be reprehensible. Even the desire for heavenly enjoyments are to be shunned as they have the taint of fruitiveness as well. Therefore for those possessing spiritual intelligence, motivation for the desire of reward is not advisable. Arjuna is certainly spiritually intelligent and being the son of Indra the ruler of the demigods he certainly has sufficient adhikari or qualities. Only for the purpose of giving His unequivocal instructions for posterity has the Supreme Lord Krishna utilised him to benefit all the worlds.

Only those actions prompted by desire for reward are prohibited. Because all rewards are factually independently ordained by the Supreme Lord it is not correct to imagine that any reward which one receives is due only to ones own efforts. Similarly the desire for the rewards of fruitive rewards is also provided without any aspiration for such. Therefore even by not performing any actions an opposite result may occur and it can be seen that rewards are available neither through wisdom nor through desire. So one spiritually situated performs actions unattached to reward. Verily such is the way of action. Neither by accepting desires nor by rejecting desires is wisdom gained.

Desire is the anticipation of a reward, action motivated by desire for reward makes an action fruitive and therefore binding. Even so, one who desires engages in the performance of austerities and penance as a means of sacrificing these desires. One should not perform penance and austerities with the hope of obtaining reward otherwise these activities also become fruitive as well. Actions performed without desire as a matter of duty are full of wisdom. Therefore the wise are not bound by desire for rewards. This is why the Supreme Lord Krishna states the words ma te meaning never. Never be attached to the fruits of actions. Any desires which appear are ordained according to the will of the Supreme Lord. Those that receive the causeless mercy of the Supreme Lord Krishna are the devotees of the Supreme Lord and by His grace they are Benedict by the desire only to exclusively serve Him. They have no desire for even liberation from material existence if it is to be separated from Him. When they are requested to ask for any desire to be granted their only desire is to remain in service to Him birth after birth, lifetime after lifetime. It is seen and realised that by possessing the desire to serve the Supreme Lord Krishna in devotion ones love for Him automatically increases. So from this it can be understood that those who are imbued with true wisdom perform exclusive devotional service unto the Supreme Lord Krishna.

Actions alone are all that living entities are entitled to. The results however are only within the power of the Supreme Lord Krishna to give. So it is apparent that one who is governed by the desire for fruitive results is not properly situated and have subconsciously desired the impossible delusion of usurping the Supreme Lords infallible position. One should understand that it is fallacious to believe that one is the ultimate controller of their own destiny because all results are ultimately ordained by the Supreme Lord. By this revealing statement which is found in the Paingi scripture it is again clarified that the living entities are always distinctly different from the Supreme Lord.

The question may arise that if one seeking liberation from the material existence should instead acquire firmness in spiritual knowledge and then what is the use of actions. To this Lord Krishna instructs that everyone has the right to perform actions in order to purify ones existence and advance in spiritual knowledge. But one should not cultivate ones mind to think that by the right to perform actions one receives rewards. This mentality is destructive to spiritual advancement because then one will get attachment to the actions and then subsequently to the rewards. So Lord Krishna emphasises never be attached to the rewards of actions or even consider the rewards because this attachment will keep up locked in the material existence. A living entity performing actions without considering the rewards will never develop the fragmentation and indeterminate nature of one whose mentality is attached to the fruits of their actions. It is also important to understand that it is not that the person who is performing actions without attachment to the rewards will not receive the rewards thereof. To the contrary they will certainly receive rewards as well but the difference is they are not concerned about the reward do not let reward be the reason for the motivation of their activities. We must perform all of our actions without being motivated by the fruit. Now in contrast it may be proposed that instead of performing actions without motivation to the rewards perhaps it might be better to perform no actions at all. To this Lord Krishna instructs that one should neither be attached to inaction of not performing ones prescribed activities. We should not allow our egos to dictate to us that we should be inactive because then we incur the sin of non-committing in performing our natural duties everyday and duties in special circumstances and thus not being responsible as declared in Vedic scriptures. One inclines towards spiritual advancement should never perform prohibited actions and should avoid performing frivolous actions but with the understanding of responsibility one should always perform ones obligatory activities daily and occasionally.

Lord Krishna instructs Arjuna that for one who is fixed in goodness, whose sole aim is for liberation; the routine of performing daily duties, occasional duties and fruit bearing duties should be performed automatically and whatever recompense assigned to each of them should not be hankered for desiring rewards and benefits or else it becomes fruitive. The desire for reward and benefits has a binding effect keeping one bound in the material existence. But free from these impediments the same action performed as worship to the Supreme Lord becomes the veritable means to secure liberation. Therefore be devoid of motive for actions nor desire to reap the reward from actions. Though all living entities are acting their part in this world, those who are situated in goodness aspiring for liberation are considered not to be entangled as so. It can be understood that when one eats the hunger one had is appeased and the desire is satisfied as well; yet one would not consider their self as the cause of the appeaser and satisfaction.

To be continued  ...




Comments

Popular posts from this blog

Gita : Ch-13. Slo-6 & 7. Discussion-3.

Wednesday, December 28, 2016.


Srimad Bhagavad-Gita :


Chapter-13. ( Khetra-kshetrajna-vibhaga-yogam )


Slokam- 6&7.


(6)-

Mahabutaniahankarah  bhuddhiraviyaktameva  ca,


Indriyani dasaikam  ca  panchendriyagocarah.



mahabutani  =  five elements ( Akasam, vayu, agni, jalam,  bhumi. );

ahankaram  =  false ego ( A sense of "karthrutva- bhoktyatva-abhimanam" );

bhuddhi  avyaktam  =  intelligence, vasana;

dhasa  indriyani  =  ten  indriyas;

ekam  =  mind;

pancha  indriya  gocarah  =    five indriya vishayas ( objects : form, sound, taste, smell, touch. ), thus, consisting of 24 tattva-s.



(7)-


iccha  dveshah  sukam  dukham  samkhatascetana  drutih,


etat  kshetram  samasena  savikaramudahrutam.



etat  kshetram  =  this   kshetram   ( our body  );

iccha  dvesham  sukam  dukkam  = desire, hatred, joy and sorrow;

samkhatah  cetana  drutih  =  samkhatam, cetana,  and druti;

savikaram  =  thus 7 emotions;

samasena  udahrutam  =  briefed  to you Arjuna.

Discussion - 3.

3.1
The five great …

Gita : Ch-10. Slo-12 & 13.

Srimad  Bhagavad-Gita :

Chapter-10. ( Vibhuthi-yogam)

Slokam-12 & 13.

(12)


arjuna uvaca :


param  brahma  param  dhama  pavitram  paramam  bhavan,


purusham  sasvatam  divyam  adidevamajam  vibhum.



arjuna uvaca :  arjuna  said;


param  brahma  param  dhama  =  supreme  brahmam  and  supreme  place  to  attain (sustenance );

paramam  pavitram  bhavan  =  supreme  and  purest  are  yourself;

tvam  sasvatam  divyam  purusham  =  you  are  the  divine  permanent purushan;

adi-devam-ajam  =  very  first  supreme  lord  and  unborn ( svayambhu );

vibhum  =  all  pervading,  ( said )  as;


(13)


ahustvamrshayah  sarve  devarshirnaradastatha,


asito  devalo  vyasah  svayam  caiva  bravishi me.


sarve  rshayah  =  all  rishi-s  and;

tatha  devarshih  naradah  =  also  deva  rishi  narada  and;

asitah  devalah  =  asitan  and  devala;

vyasah  ahu  =  and  vyasa  too  say;

svayam  eva  =  now  you  are  your  own;

me  bravishi  ca  =  also  explained,  ( the  above,  that  way said ) to  me.


Liste…

Gita : Ch-13. Slo-8 to 12. Slokams and combined - Discussion-10.

13/04/2017

Srimad Bhagavad-Gita :
Chapter-13.(  ( Kshetra-kshetrajna-vibhaga-yogam )
Slokam-s. 8 to 12.

(8)

amanitvamadambhitvam  ahimsa  kshantirarjavam,

acaryopasanam  saucam   sthairyamatmavinigrahah.

amanitvam  =  humility;

adambhitvam  =  pridelessness;

ahimsa  =  nonviolence;

kshantih  =  tolerance;

arjavam  =  simplicity;

acarya-upasanam  =  approaching a bona fide spiritual master;

saucam  =  cleanliness;

sthairyam  =  steadfastness;

atma-vinigrahah  =  control;

(9)

indriyartheshu  vairagyam   anahankara  eva  ca,

janmamrtyujaravyadhiduhkhadoshanudarsanam.

indriya-artheshu  =  in the matter of the senses;

vairagyam  =  enunciation;

anahankarah  =  being without false egoism;

eva  =  certainly;

ca  =  also;

janma  =  birth;

mrtyu  =  death;

jara  =  old age;

vyadhi  =  disease;

duhkha  =  distress;

dosha  =  fault;

anudarsanam  =  observing;

(10).

asaktiranabhishvangah  putradaragrahadishu,

nityam ca  sama-cittatvam  ishtanishtopapattishu.

 asaktih  =  without attachment;

anab…