Bhagavad Gita Chapter II revisited

[PGK]

Dear All

The chapter wise presentation on Bhagavad Gita in navi Mumbai is once
again on in Sanpada
study Group.

I had presented the later part of Chapter II - Budhi Yog / Karma Yog
and Sthitha Prajna Lakshanam.

I guess this approach has clarity on the purpose of Chapter II .
Comments welcome .


Chapter II of the Srimad Bhagavad Gita is Central to the
masterpiece

Arjuna , failed to realise that the war was being fought for the
upholding of
certain principles , there was no personal rivalry issue here and
therefore,
and each one's individuality and relationships had to be drowned in
the common cause, which in this case was war against evil – the
problem stood multiplied by his self-centered view.
A cursory look might misguide the uninitiated to assuming that the
Chapter is
loosely woven around many concepts .
However , a deeper, serious study reveals that the Chapter indeed is
of great
importance and knits well all the concepts spelt out in the song
in a lucid manner
Like The Gita , Chapter II also is a representation of the
Mahavalkya *TAT TVAM ASI*
Broadly the chapter is divided as follows :

Verses 11 – 30 : Describing the only Reality -
Sankhya Yog -> TAT
31 - 38 : Prodding Arjuna to Fight the War
38 to 53 : Approaching the Reality -
Karma Yog <- TVAM
Introduction to the Yoga of Action
54 to 70 : Description of the Stable minded
Abiding in the
Reality - Sthitha Prajna =
ASI
71 to 72 : Touches upon the Yoga of Renunciation –

The scheme of thing in Chapter II clarifies the term Yog and
various terms like Karma Yog , Jnana Yog and their purpose. We know
that Yog means Union.However , it also means – that , by which
Union is brought about – “Yujyathe anena Iti Yogah “. This is
evident from the manner in which the both brief introduction to
Karma yog is handled and the detailing on the Jnani is
expounded .The scheme of things is orderly and focused. Truly ,
herein Lord Krishna is handholding the sAdhakA.
The flow chart is …Budhi Yog >> Karma Yog > attain > Chitta Shudhi
and > Jnana through Sravan Manana and Nididhyaasana > Jnana Nishtah
……...abide in the Reality.

The journey is not unknown to a sAdhakA.In his pursuit he has
reached a stage wherein wisdom has dawned – JnAna Uthpathi -
Paramaartha Vastu Vishaya Jnaanaam has come about.The situation is
such that the relative importance of AtmA – anAtmA is understood but
not drilled in ie. Viveka is present.Vairagya is gaining strength ,
though not strong enough - the Vishyas keep coming back, though with
much lesser intensity and frequency .Time has not yet come for karma
tyagah. Both Indriya Nigrah and Mano nigrah have to continue.The
desire for liberation has not at peaked.

Through this Jnaana that is attained , and continued Nididhyaasana
the Jnani becomes the Jnana Nishtah , if the momentum is kept.This
state , of Jnana Nishtah , is abiding in the Reality.This is indeed
the sign of the perfect man of wisdom.
In the Karma Yog ,the lord introduces the concepts and details the
Preparatory aspect – the Knowledge to practice the KarmaYog – and
defines Karma Yog .
The Lord glorifies the achievement of the resolute mind and then
hints briefly the more precise definition of Karma Yoga by spelling
out that the goal has to
be achieved with larger interest on mind and how does this
attitude to work, emancipates the actor from bondages.The emphasis is
on the motive and getting out of self-centric Attitude. This
single minded devotion to universal good with equipoise , the Lord
explains , is Yoga.
Then the Lord details the virtues of the wise Man , that are
instruments for a Saadhakaa. The Lord concludes the Chapter
glorifying the Path of renunciation.

After Athmopadesh ( Verse 11-30 ) to Arjuna Lord Krishna gets down
to Karmopadesh, begining with Svdharma and slowly leading Arjuna
towards Budhi Yoga that is achieved by selfless work in the
interest of the entire world (Lok hith). All the while , the Lord was
working on shifting Arjuna's mind from Kamya Karma to Kartavya
Karma.

After verse 30 , till verse 38 ,the Lord dealt with the Dharma angle
prodding Arjuna to take up arms .Talking about Dharma , however ,is
incidental ( Prasanga Upadesha,na thu tAtparyam). BG is not a Dharma
sastra – it is a moksha Sastra .That is why it is included in the
PrasthAna Thrayee.This clarity is required while studying Bhagavad
Gita , for maximum benefit.

Verse 39 : eAshA thehibhithA sAnkhye ….
The lord now formally announces the end of Sankhya Yog (Jnana Yog)
and the beginning of Karma Yog signifying that these two are of
different nature and cannot be pursued simultaneously :

The Lord thus begins with his briefing on Budhi Yog which is the
means of
attaining the knowledge relating to the reality , by which the
bondage of
action ( life and death ) could be removed . While Sankhya Budhi has
the
conviction about the nature of the self ,the Yoga budhi
mentioned
here is the means of achieving the wisdom that has this
conviction.Budhi here means knowledge.This budhi also steers one
towards NishkAma karma
The BhAshyakarthA emphasises that the Yoga Budhi is concerned with
Purification of the individual and achieving equanimity , that paves
way for
Sankhya Budhi . This Purification can be achieved only by
disassociating from
self centric desires,that stem from ignorance of the self .

Further the Acharya emphasises that Tattva Jnaan alone can remove the
cause of the bondage of SamsArA. To be eligible to achieve that
JnAna , one has to emancipate oneself from the Karma Bandh. Karma
Bandha Mukti can be achieved by associating actions with the
universal welfare and aiming for results with wider ramification
rather than self gratification .
The knowledge of the Reality is verily the destroyer of the cause of
this phenomenal world .Thus the Lord clearly enumerates the
sequential nature of the two aspects – the Karma Yog & the JnAna
Yog.

Hence the Karma Yog is a the sAdhanam for sAdhyam that is JnAna
Yog ; JnAna yog is the sAdhanam for Moksha .

Here the buddhi refers to jnAnam , so budhi Yog means being enjoined
with jnAnam ….
From now onwards , till verse 47 Krishna glorifies Karma Yog ..in
atharvAda vAkyam , not pramAna vAkyam

Verse 40: nEhAbhikramanAshsthe …..
In this selfless action the efforts don't get lost even if left
incomplete by one (even part performance is rewarding ). It is
rewarding even if executed in bits and parts and temporally
separated. It does not go in vain if not done as deemed ,unlike
as in actions with selfish / self centered goals. In sakAm Karma
(actions with selfish motive) , if sequence is broken or procedure
is not followed , it does not attain fruition (as in Agriculture )
and also there is no undesired / unwanted results if not executed
rightly. In essence selfless actions are devoid of any mishap and
every bit is rewarding . … svalpamapi , but anushthitum …
So if the motive is good there is no failure ever in nishkAma
karma .The Lord continues …

Such an action frees one from the great fear of this world - of birth
and death.
The lord now qualifies the mind which would achieve the inherent
strength
in the actions with the need for singularly directed mind and
mentions , in
brief , what is lacking in self centered actions.

V 41 to 43:The resolute mind has a singular predetermined goal–
unidirectional .The seeker has a clear objective that is attainable
(and it doesn't shift or change and is not subject to any
modification whatsoever )

In contrast , the irresolute mind is always wavering , with goals
always shifting or repeatedly modified .Objectives are never
clearly defined nor pursued vigorously. Dissonance follows
immediately on achieving something that was desired . Modification
of the 'goal' proceeds. And to top it all , these the goals are
manifold. These goal have no decisive end and do not advance one in
any manner.

V-44: Such goals are rampant in the phenomenal world and even Vedas
dwell on such pursuits. Those enamoured by the Karma Kaanda
engage themselves in these innumerable objectives and are unwise ,
lacking in discrimination.
These mislead pundits revel in minor achievements and are lost in
myriad
means and ends , and thus limit their own growth.They remain
irresolute and
nullify the prospect of Sankhya Budhi flowering in them .
For them Svargah para purushaarthah-(achievements w.r.t. self centric
desires)- They donot understand that Kamya Karma is binding. Such
people may achieve , primarily , only two (limited) Objects –
Material possessions - and seemingly fulfillment of their
desires .However fresh desires for more of the same achievement or
some other object arise thereafter , rendering them irresolute.
V-45 : The lord also augments why the Vedas elaborate on the triad
of Gunaas.
This is so as to raise the people up the hierarchy from each levels
of
operation – from Tamasic to Rajasic initially and then , on to
Sattvik.
However , the Yogi needs to raise above sattva as well , thus totally
getting rid
the triad of guNas and , concentrate on selfless action.This is
achieved by rising above the play of the pairs of opposite, being
steady in purified mind all the time , filling oneself with the
knowledge of the self , befriending the Chithh … becoming free from
the fear of wants and holding on to the possessions .
So Arjuna, tvam traigunyam nirgatham Bhava …Transcend this sansArA
- the instruction here doesn’t mean nirguN bhava but nishkAm
bhava.. However,till one crosses the triad of the Gunaas , one ought
to be engaged in selfless karma.
…… ………… ……………… ……… …… ……
……… ….……5
One easy way of avoiding being self centric is not be obsessed with
possession and preservation ( Yog & Kshema) ; because ………. yogakshema
pradhAnasya shreyasi dushkarA ….
The Karma Yogi uses the Triad of Jiva-Jagat-Isvara not for worldly
achievements but for mental strength and purity of the mind - chitha
shudhi.[ Uses means – dwells in the triad and engages in
action ]
V-46 : The Lord points to the fact that the goals of the resolute
mind not only encompasses but also surpasses all achievements ( if
ever ) of the irresolute mind. The utility of smaller efforts are
contained and compounded in the achievements of the person who
has known the Self …. BrahmAndah KarmaphalAnande antarbhUthah …..
Having detailed the two types of mind and the efficacy of the
resolute mind , Krishna then proceeds to explain the relationship
between the individual and the action itself .
V- 47 : KarmaNyevAdhikArastHe…..
adhikArah : General meaning is - - Only human beings are conferred
with the choice over their actions and the kinds of actions they
take up – being karma Yoni ; but specific to Arjuna is …you
(presently) have the choice of Karma NishtA alone .. and not in
JnAna nishtA – not yet since sAdhana Chathushtaya adhikArathvam is
not present in Arjuna as of now .
mA phaleshu adhikArah : coupled with the word phala , adhikArah
means thrushnA (obsession) / KadAchana = neither desire
prompted ;nor desire ridden (during & post action )
Humans have the right over the (choice of ) action but not the
(choice of ) results and hence should work without
(primarily) being obsessed with the results, and never be
attached to inaction. However they cannot predetermine the results.
Factors affecting the outcome of result are Desh(Place)/
kAla(Time) / Nimitha ( Receiver) / PurvaprArabdha ( Ordained for you
in this life) /VibhAg (Punya pApa distinction)/ Vipak ( Fruition – of
the acions).......

The results depend on a host of factors beyond the control of an
individual .An action is bound to bring the results ( depending on
what is due).The results depend on circumstances including one's real
motive/intent and host of other innumerable factors, many of them we
do not tend to consider or can even
comprehend .

Here , strictly , anxiety over the results cannot positively impact
the outcome but in fact give credence only to self centric desires
and the craving for pleasure and pain and the resultant likes and
dislikes .And the process continues . Hence , we are advised against
getting enslaved to the results . Here adhikAra coupled with results
means karma phala thrishnA .Yet ,the lack of control over results
should not steer one away from action
itself.
na akarmani - because you have to gain sAdhana chathushtaya
adhikArathvum

V-48 : This verse is – for a Jnani and not for a Jnan-nishtah –
remember
Given this situation one should direct the action to Yoga ,casting
off all attachments and maintaining equipoise towards achievement
and non-achievement , to attain
equanimity.
Evenness can be achieved only with the common good in mind (and not
by
aiming at meeting the desire laden individual ends alone ) .
The bhAshyakartha says that one ought to work to please the almighty
truly
- Ishvaraartha, ie. aim for the welfare of all .The desire that the
almighty be pleased with my action is enjoined by maintaining
equipoise even to that eventuality / achievement . Here the Acharya
indicates that even the objective of pleasing the almighty should
also be forsaken and ONLY the common good should remain the priority.
( Naivedya Budhi )

Evenness is achieved by Naivedhya budhi and reinforced by
PrashAda budhi
Evenness is defined , in scriptures, as a status quo post
action ,meaning there is no alteration of the state of the mind of
the doer ( w.r.t. an expectation or alteration of mood on attaining a
result) Such an attitude brings about equanimity , leading to
tranquility.
Between the means and ends the means should have priority. Insistence
on
means alone would qualify any action as good and thus lead to
Chithh Shudhi and equanimity.(Gandhiji’s stand on means and
ends stems from here)
Thus the Yogi ought to surrender to his Budhi and engage in action
without being self centric, remaining equipoised .( PrasAda Budhi )
Budhi =samathva budhi yukthah,on account of Satva shudhi rejects punya/
pApa and becomes free from the bondage of karma.Thus ,in due course
attains realization.
The self centered and inferior actions that aim to draw out results
not only constrain the totality of the effects and thus become
restrictive ,but also pull one deep into the identification of
doership / enjoyership ,and lead to , not immediately apparent ,
outcome - repeated birth and
death.

There is an urgent need to garner this dexterity in work wherein one
gets rid off both good and bad deeds ( and hence not incur sin as
well as reward for virtuous deeds ) here itself (in this very
birth) . Such skill / proficiency in action is called Yoga.
Such equipoise towards all actions enable the wise to get rid
off the resultant and unavoidable impressions and if one is
engaged in action with such a position of vantage one's actions are
rendered virtuous . One is not acting {that is , one has avoided
all results – apparent and non-apparent (impressions) } even though
engaged in action .The desire laden actions will
have to result in birth again to exhaust the resultant
impressions).
Once this purity as well as strength of the mind is achieved by the
commitment for the universal good , as distinction between I and the
world thins down and the preference for likes and dislikes vanish ,
the true nature of the Self dawns
What proceeds further , having achieved the knowledge of the
Reality?
Krishna continues …
Having achieved this wisdom (Viveka) it is not far to develop
Vairaagya (Dispassion ) towards the world at large ,for the wise know
that ultimately all that is fed through the senses are bound
to ,eventually ,result in unhappiness.
One will also achieve dispassion towards all the inputs from the
five senses ( what had been received and stored in memory as well as
what is yet to come) and cross the mire of delusion having
achieved discrimination between the Self and the not Self )
The Masters of mind , who have got rid off the fruits of action
become
possessed of the knowledge of reality and are released form the
bondage of
birth and go where there is no further change - a state of no
return
What does this state signify ?
When the mind ,Confounded by the varying directives / diverse
leads ,
from of the scriptures achieves semblance and gains conviction in
the
ultimate truth , and one dwells steady and firmly in the Self , then
he
will have been attained to Yoga having risen above Sanshya &
Viparyaya
Your Sravana has got you knowledge , Manana has removed samshaya
and NididhyAsana removes viparyaya .

Having filtered the ultimate truth from among manifold directives /
strictures and have thus developed that rare conviction and see
Brahman in all and everywhere (Samathva) , only then one will have
achieved that sharp wisdom - (Pragyna) that never gets
affected by any other input whatsoever - that enables one to
attain Yog (Peace)

Such a state,the bhAshyakar says is that of the one who has known
what
is to be known - the Reality (Brahmaviddh Bhavathi)

STHITHA PRAGYNA LAKSHANUM :

Verse 54
How do I recognize this Brahmavidh? ( What is the necessity to
identify him ? ) so that I as a seeker follow the traits of the
Brahmavidh.
“Sidhasya Lakshanum sAdhakasya sAdhanam
“
Thasya , Aasanam (Live )/Vrajanam(Behave)/Bhashanam (Transaction )

V – 55: Has completely rid off all desires:- physically / mentally
( vAsanA sahithena)
So , how does he manage that vaccum that is created by total lack of
desires since there is no propeller to act ? how can he do without
the joy that follows when desires are fulfilled. ?.....
Purnathvum / not dependant on external objects for pleasure /
satiated
Herein what is indicated is the hierarchy of goals .The wise man ,
having known the self , revels in the self alone , discarding all
other desires that inhibit those looking forward to lesser goals in
life . Higher pursuits naturally displace lower objectives for one
ceases to derive pleasure from sense objects , having experienced the
higher objective . Higher pursuits scraps off inadequacy that lead to
desires. He has totally understood antarbhUtah indicated by the
Lord in verse 46.
Has rejected everything including Aeshana Traya – that paves way for
true renunciation.

V – 56 : Neither sufferings agitate his mind , nor do the
pleasures give rise to further yearning or craving.He treats them
nonchalantly as not having varying effect on him. He has been able
wipe off the diversity that exists for ordinary beings.
( nispruhathvam)

V- 57 : The man of perfection neither shuns nor seeks any objects
proactively – this applies to good as well as evil.He does not cling
to what brings about pleasure nor does he shun sufferings. He is
indifferent to any object / circumstances and is free from gaiety and
depression , since he is not affected by the results


V-58 : Is a Lakshana as well as sAdhana verse.Also dwells on his
interactions / transaction with the world.
The Tortoise , an amphibian , is highly adaptable . It is at ease
both in the water and on the land. When it moves from the depths of
ocean / reservoir , to the Land , it is , however , cautious . The
moment any danger is sensed it withdraws its limbs ( senses, in the
case of a yogi interacting with the outside world) . The Yogi’s mind
immediately deserts the senses and takes shelter in his intellect
purified by his penance.

The yogi however is not unduly worried about his senses going astray
getting overpowered by the objects outside , as he has practiced this
art of withdrawing his senses( Lakshana of a JnAna Nishtah) . Like
the exterior of the tortoise, he is ruthless towards the enticing
objects of the outside world. A sAdhaka (Jnani ) of course will have
to treat the sense objects with caution and shun them (Indriya
Nigraha )

V-59 : Cautious because even after having attained shama of Shat
Sampathi ,the strength of Mano nigraha is not yet ascertained for a
Jnani/sAdhaka. A Jnana Nishtah does not feed on the objects even when
chancing upon them for they do not stimulate him and his is an
attitude of dispassion towards all objects - - Vairagya..The sAdhaka
may be impelled by the Craving present in those who have enjoyed
the objects or the state the attainment of the objects result in. The
craving for the taste has to go from the depth of the mind
(rasavarjah) . Every effort has to be made to rid of this seriously
and then it gets erased totally ( nivarthathAE) on chancing on the
vision of Reality (‘Atma-darshanaM’). When such a total effort has
been done, the Lord with his Infinite compassion grants him the
Realisation of the Atman and in that very process, destroys the taste
and the mind’s craving for that taste.
Yes , the above trait seems to be idealistic even for a Jnani and
hence requires a paradigm shift – shifting from the triad of Jiva-
Jagat – Isvara to the binary AtmA –AnAtmA level.
What is the visible difference between these levels of Jnan
Praapti from Sravan / Manana etc. and Jnana NishtA ? They are
poles apart – says Krishna

Verse 69 : yA nishA sarva bhUthanAm

The night , wherein the darkness envelopes all objects and renders it
difficult to comprehend / distinguish from one another, ( likewise the
comprehension of the real is made difficult in the envelopment of
ignorance) the wise man is able to see the distinction clearly , as if
in day light.
Whatever is the day ( sphere of activity ) for the worldly , is
perceived by the man of perfection as night ( ignorance) .

The Atma tatvam is not perceived by ignorant people – just as
darkness is not perceived

( Actually we do NOT perceive darkness. Darkness is that which
obliterates the functioning of the eye …andham karothi ithi
andhkArah . It is a blindening factor .When we say we experience
darkness we experience the disabled status of the eyes.}

yA = Reality / Sarva bhUthah = Ignorant lot / Nisha = Avarankartri =
renders imperceptible

Ignorant people are blind to the Reality , even though that Reality
is present everywhere and is bright but the one who has Indriya
Nigrah is awake to that

Prapanch is darkness for the wise [ Nisha = Prapancham )
- Prapancham is born out of Ignorance
- It is dark because the wise donot perceive it – for him it is
MithyA

Dwelling in the light of knowledge , the SEEING sage ceases to even
acknowledge what is pursued by the worldly.

Verse 70

Unto such a man all desires enter only to be absorbed and lost in
oblivion , just as water from all sources pour into the depth of the
ocean without making any difference to its volume , contents and
characteristics. Such a sage achieves inner peace , not the one who
seeks objects of desire. (Purnathva trait of the man of perefction)

Verse 71-72 - SARVA SAMSARA UPARAMA LAKSHANAM

The inner peace thus achieved is not just Manah shanthi which is
vyavahArik , limited , varying and relative , but Atma Shanthi
which is absolute and eternal - pAramArthik shanthi ( Brahma BhUtho
bhavathi)

Alongwith PUrnathvam , Nispruhathvam , nirahankAram ( no TAdAtmya) ,
this shanthi is the lakshaNa of the sthitha pragnya.

This state - Brahmi - is as steadfast as the man of perfection.
Dwelling in this state one never gets deluded again. Abiding in this
Nirvana ( during the life and continuing after the body perishes) ,
Such a man may have existed in the body envelopment only as far as
others are concerned , as having achieved this state , the body
just disintegrates when it is discarded.
- claiming Atma shanthi

BrAhmi = AtmA mein brahmathA kA anubhav – seamless identification
with everyone and everything

NirvAN = Gathi kA ruk JAnA – avikAr sthithi - Theenon
paristhithiyon se aparichhiNa
- state of eternality beyond all bondages of time space
and objects


In this chapter Acharya also comes down heavily on the
proposition that Karma and Jnana be pursued simultaneously. He
logically derives that there is no need for a scripture to prod one
to pursue Jnana marg ( Jnana pravarthaka pramAnah)


Criticism of JNANA KARMA SAMUCHHAYAM proposition –

- Karma requires Plurality of the world - Karta / kAranAnE etc
For the Muni Reality alone IS –

- In JKS karma is a sAdhanA – Jnani doesnot require sAdhanA
In his case the triad has been reduced to binary format -
Only Satya Atma and Mithya anAtma remain

For a Jnani the sAdhaka status is gone – sidha status prevails
Karma not as a sAdhanA but for loka sangraha

Answering critics citing lack of pramAna for nivritti , Acharya
says that
No pramAnA is required for Nivritti as against pravritti

Not required because - moksha is a swaroopa / natural state /
Atma
is epitome of All PramAna

Karma kAnda is a pramAnA before jnothpathi – Sathya budhi in
Prapancha is prevalent - the triad of Jiva Iswara Jagat is
existant

It is like an object in dream that wakes up the
dreamer.However ,
Svapna kAla pramAnah apramAni bhavathi……

Further ,
PramAnam JnApaka karaNam – na thu kArakam ; hence Jnana
pravarthakam nAsthi

infact even karma pravarthakam api nAsthi

ie. neither (Karma or Jnana) is ever pursued on the strictures of
a
pramAna – Hence there is no such thing as pravarthaka pramAnam

No motivation is required for reveling in the self – AtmA …just
removal
of the ignorance is necessiated – once ignorance is removed AtmA
reveals itself - svtahsidhah