BHAGAVAD GEETA:Chapter-2-3./Post-32. Swami Advayanandaji.
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BHAGAVAD GEETA
Chapter - 2
Discourse – 2 (72 Slogas)
“Yoga of the SUPREME SELF”
Sri Veda Vyasaji
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Tuesday, 10 Oct 2023. 06:30.
Post - 32.
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PREFACE TO THE GEETA BHASHYA
By Sri Adi Shankaracharyaji (around 8th century A.D.)
Taken from his Bhashya (Commentary)
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TWO BROAD HIGHWAYS ARE accepted in the Vedas for man’s spiritual growth:
i) Nivritti Marga:
Vedanta, and the main teaching in the Geeta. This path is based on the principle of Vairagya
or dispassion and leads one to liberation from Samsara or the cycle of births and deaths. It
leads the aspirant to attain complete union with the Supreme Brahman, who is none other
than one’s true Self. It is the path of pure spirituality, there being no reference to any
religious observances, worship or performance of any duties. It is not against these
practices; it is simply not determined by them.
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ii) Pravritti Marga:
This is the path more commonly trod by mankind, as it is more
within the common experience of most people. Whilst the Nivritti Marg is a path of
renunciation, the Pravritti Marg is a path of involvement, engagement and enjoyment of the
physical manifestations of this world. The path includes but is not restricted to the
multitude of religious rites and rituals prescribed in the Vedas, the Karma or actions to be
done or avoided, the various forms of Upasana or worship to be done to achieve various
goals, even the heavenly worlds. This path in itself does not lead one to the goal set in
Nivritti Marga, but its experience eventually makes one realize the futility of its
impermanent goals. Thus dispassion arises in an indirect way through it.
It is said that the Nivritti Marga was taught to the 4 sages (Sanaka, etc) who were
Sannyasis or renunciates; while the Pravritti Marga was taught to Grihasthas or
householders such as Mareechi and Prajapati.
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The Cause and Solution of Arjuna’s Despondency:
The Bhashya declares the cause to be Moha, delusion, from which arises Shoka,
sorrow (and joy). These are fundamental causes of the endless wheel of Samsara.
The root form taken by Moha is the thought “I belong to these” or “they belong to
me”. The arguments that Arjuna has given arise from this delusion and sorrow.
When the mind comes under the sway of Moha and Shoka, we see the kind of
behaviour displayed by Arjuna. In the absence of a firm conviction of one’s duty, there arises
either i) the desire to do the duty of others, or ii) one’s own duty is imperfectly done, with
incorrect motives.
Such behaviour, which ties one endlessly to the cycle of births and deaths, can be
removed only through Brahma Jnana or knowledge of the Self. The knowledge, when
properly understood with a pure and clear mind, naturally leads to detachment from the
world, which amounts to Renunciation. Renunciation becomes the cornerstone of the
solution that severs us from delusion. It may start with strong distaste for pleasure and end
with renunciation of all duties (Sannyasa), according to the intensity of one’s desire for God.
With this in mind, Sri Krishna begins His teaching in the Geeta with Brahma Jnana, without
which no one can be freed from Samsara.
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Next
2.4 THE ELIMINATION OF GRIEF
(Slogas 11-15, 5 No.)
To be continued
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