Chapter 2
Sankhya Yoga
Part 4 (Stanzas Nos 2.40
to 2.53)
Topic: Gist of Karm Yoga
नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते ।
स्वल्पमप्यस्य धर्मस्य त्रायते महतो भयात् ॥ २-४० ॥
nēhābhikramanāśō'sti pratyavāyō na vidyatē |
svalpamapyasya dharmasya trāyatē mahatō bhayāt || 2.40 ||
40. In this field there is no failure; there is no
adverse result. Even a little
bit of this discipline protects (one) from the great fear (of world).
Inference:
The first ten verses of this chapter
described the disturbed state of Arjuna’s mind and his emotional arguments.
Verses 11 to 30 contain the elements of Samkhya yoga while 40 to 53 deal with
the practice of Buddhi yoga or the yoga of intelligence.
i) Krushna wants Arjuna to know the
reason for his upset mind, and attain
equanimity using his intelligence. As
intelligence is also a subject of
knowledge (jnan) it is treated as applied
doctrine of Samkhya yoga.
ii) ‘Iha’ means in karma yōga, there
is no such thing called failure. A karma yōgi might be a failure from the
worldly view but a karma yogi is going to look at failures as success from the view
point of the inner growth due lessons learnt from failures..
iii) pratyavāyō means adverse
result.
From material angle, any action can have positive result
or adverse result, but for a spiritual angle, action will have only positive
result because from any experience a karma yōgi learns.
iv) in the case of
material life an action is done due to desire of fruit which can produce a
result only when it is completed. In karm- yoga the action is done without
desire of fruits and therefore even a
partial action produces result.
v) mahataḥ bhayāt
trāyate;.
From the great fear of unhappiness due to failure, the karma yōga will protect
a person. And therefore Arjuna be a karma yōgi
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ २-४१ ॥
vyavasāyātmikā buddhirēkēha kurunandana|
bahuśākhā hyanantāśca buddhayō'vyavasāyinām || 2.41 ||
41. Oh Arjuna! (There is only) one clear
understanding in this field.
However, the notions of those without clarity are
many branched and
Endless
Inference: Vyavasāyātmikā
buddhi means the clarity about the purpose. The ultimate goal is freedom;
everybody is instinctively working for inner freedom alone.
jñānam is the means for freedom. Any knowledge
requires preparation. Self knowledge requires tremendous preparation. Fitness of the mind will come under karma
yōga; the purification of mind.
avyavāsāyinām, those who do not
have clarity regarding means and ends, bahuśākhāḥ, many branched . anantāḥ ca countless
notions they have regarding god, regarding world, regarding karma, regarding
pooja, regarding dress, countless question; because the basics are not clear.
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २-४२ ॥
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ |
vēdavādaratāḥ pārtha nānyadastīti vādinaḥ || 2.42||
कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् ।
क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥ २-४३ ॥
kāmātmānaḥ svargaparā janmakarmaphalapradām |
kriyāviśēṣabahulāṃ bhōgaiśvaryagatiṃ prati || 2.43 ||
भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् ।
व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥ २-४४ ॥
42-44. Oh Arjuna! The unintelligent ones who are
enamoured of the Vedic
Statements (of the ritualistic portion), who are votaries
of heaven, who
always argue that there is nothing else and who are
full of desires speak
such flowery words which are full of specific rites
for attaining pleasure
and power and which lead to further births, the
results of actions. Firm
knowledge does not take place in the mind of those
people who are
attached to pleasure and power and whose minds are
carried away by
such words.
Inference:
To understand the meaning of these three stanzas, it is necessary to know
the context of word ‘Vedvadarata’. Vedas (four vedas) contain knowledge
required for all aspects of life. As mankind needs various resources for
prosperous living, some rituals are prescribed in ‘Karmkand’ portion to get
those from God. There are many other subjects in Vedas which include social
welfare and spiritual aspects. The persons who are smitten by the life of
pleasure and power only do rituals for getting those but do not follow other measures
for social welfare or spiritual aspects. The acts done with the desires of
fruits for self only, bind them to cycles of birth (and deaths).
त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन ।
निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान् ॥ २-४५ ॥
traiguṇyaviṣayā vēdā nistraiguṇyō bhavārjuna |
nirdvandvō nityasattvasthō niryōgakṣēma ātmavān || 2.45 ||
45. Oh Arjuna! The Vēdas deal with (the world of)
three Gunas. Be free
from (the desire for the world of) three Gunas. (Be)
free from (the hold of)
pairs of opposities. (Be) ever established in Sattva
Guna (Be) free from
(the concern for) acquisition and preservation. (Be) Mindful.
Inference: Again Vedas are
referred in this stanza. This is because Vedas are considered as the manual for
wholesome living. Vedas deal with all the three traits viz Satva( pure, good,
constructive etc), Rajas (pleasure, power, self centered etc) and Tamas
(Impure, Chaos, destructive) of human nature. Krushna instructs Arjun to be
free from those traits (Gunas) excepting the purity. This is because Arjun has
expressed that it is better to die rather than kill his kith and keens just to
get the power and pleasure.
Krushna also tells Arjun to be free from reacting to opposites like
pleasure and pain and not to worry for accumulation and preserving wealth. One
needs wealth for comfortable living and pleasure but it should not be sole goal
because there are other important goals like
(Dharma) means inner growth and mental health and Moksha means Spiritual
freedom.
Krushna tells Arjun to be free from effects of opposites. Instead of
finding remedy for every unpleasant cause, it is better to bear them. That
saves the time spent in finding remedy and he will also strengthen due to the
suffering. Krushna also instructs to be (niryogakshem) free from the burden of
acquisition and preservation (of more than necessary) material wealth because
they will become impediment in pursuit of inner growth. At the end of the
stanza, the inconspicuous word Atmavan is used which can be interpreted as a
gist of Gita. Atmvan is a person who
does all worldly roles but remaining alert about his own real Self-Sat chit
anand i.e.joyful bliss form.
यावानर्थ उदपाने सर्वतः सम्प्लुतोदके ।
तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः ॥ २-४६ ॥
yāvānarta udapānē sarvataḥ samplutōdakē |
tāvān sarvēṣu vēdēṣu brāhmaṇasya vijānataḥ || 2.46 ||
46. For a wise Brāhmin (the benefit available) in
all the vedās is the same
as the benefit (available) in a pond when there is flood everywhere.
Inference: Here the word ‘brāhmaṇa’ means knowledgeable
person and not a person born in Brahmin caste or doing ‘Karmkand’. The benefit
of knowledge is like a flood as compared
to worldly benefits which is like a
pond. The worldly pleasure can be achieved easily which is short lived but
knowledge of Self is difficult and which is permanent.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥ २-४७ ॥
karmaṇyēvādhikārastē mā phalēṣu kadācana |
mā karmaphalahēturbhūrmā tē saṅgō'stvakarmaṇi || 2.47 ||
47. You have a choice over action alone; never over
results. May you not
be the motivated by the results of actions. May you
not have an inclination
towards inaction
Inference: This is probably
the most quoted phrase of Gita- also misunderstood and hence highly debated. It
merits detailed examination.
In this stanza four points are
there.
i) Krushna says that you have right over the act iii) but not over its
result.iii) Do not be fruit oriented,
iii) do not quit the work. Now let us examine each from utilitarian perspective.
In developed society, the act (work) and its fruit (remuneration) are
tightly connected. If a person is sincere and hard working he gets better
rewards. Therefore an average person will see a paradox in this stanza. Actually there is not. If all people do their duty, the collective
results will be bigger and hence the individual share. That is what we
experience in developed society.
As against that if all or most people make the reward as primary issue
and work as secondary, there will be tendency for evading the duty and poor
overall results. Also as there will be
more claimants for the fruits the share will not be fair.
Over and above this simple logic there are more issues. In a human
endeavor over and above controllable human factors, there are uncontrollable
human factors and totally unpredictable natural factors. Under normal
circumstances, the common assumptions hold good, the success are more than the
failure and hence net profit. That is how the world sustains. That is a
generality but not absolute rule. Calamity and catastrophe can ruin the fruits.
Thus there cannot be a definite right for the fruit for the work done.
In short being fruit oriented and quitting work if there is no assurance for the fruit is not good for the society and
hence for individual. Progress apart, it will not even sustain.
yōgasthaḥ kuru karmāṇi saṅgaṃ tyaktvā dhanañjaya|
siddhyasiddhyōḥ samō bhūtvā samatvaṃ yōga ucyatē || 2.48 ||
48. Oh Arjuna! Abiding in Yōga, giving up attachment
and remaining the
same in success and failure, perform actions. Equanimity is called Yōga.
Inference: In the beginning
of the stanza, ii is advised to remain in Yoga. But what is Yoga? The question
is answered in the end of the stanza- Samatvam means equanimity is called Yoga.
Do actions remaining in Yoga. Why? As you do any act the result can be either
success or failure. If you do not have equanimity, when you fail you will
grieve, become upset and lose mental poise .If you are in Yoga you will treat
failure as a lesson for future success.
dūrēṇa hyavaraṃ karma buddhiyōgāddhanañjaya |
buddhau śaraṇamanviccha kṛpaṇāḥ phalahētavaḥ || 2.49 |
49. Oh Arjuna! Action (with motive) is indeed far
inferior to Karmayōga.
Take refuge in karmayōga. Those who are motivated by
results are
unfortunate.
Inference: In this stanza and in the
following stanzas up to 2.53, the advantages of karmyoga are described.
The action (work) can be done in two modes. I) With the motive or
reward minded.ii) Work done with Buddhiyoga.
What is Buddhi yoga? Though in common parlance the word Buddhi means
intelligence, here it does not covey the intended meaning. Buddhi yoga means doing
action with a definite mind set, which is generally called Karma yoga which is
as described in Stanza 47 and 48.In Karma Yoga there are two words Karma and
Yoga. Karma means right action or Satvik action. Yoga means ‘connect’. How you
connect with the action i.e. your attitude. Whether you are concerned with the
selfish interest or with every one’s interest. How will you feel in case of
success and failure. If you have equanimity you will not be stressed with
failure. From failure you should learn. Do not earn monetary reward but get
experience. That is a simple explanation. There is more to it- spiritual also. The detailed teaching of Karma yoga is given
in Chapter 3.
buddhiyuktō jahātīha ubhē sukṛtaduṣkṛtē |
tasmādyōgāya yujyasva yōgaḥ karmasu kauśalam || 2.50 ||
50. Even minded person casts off both good and evil
deeds. Therefore you engage in karma Yoga. That is the proficiency in action.
Inference: Here casting off does not mean not doing altogether. It is impossible
for anyone to living without doing actions. What you would cast off is your
attitude towards liking and disliking of deeds. That would liberate from the
stress and strain of results of your deeds.
karmajaṁ buddhiyuktā hi phalaṁ tyaktvā manīṣiṇaḥ |
janmabandhavinirmuktāḥ padaṁ gacchantyanāmayam || 2.51 ||
51. Having given up the result born of action, karma
yōgis, gotten
Freed from the
bondage of birth, verily, attain that
goal which is free
from evil.
Inference: According to the rule of cause and effect, one gets the birth
to exhaust the unsettled fruits of the actions of before death. If one performs action as duty and not for
any coveted gain, naturally he is free from the fruits of the action if not
legally but spiritually. As there are no
fruits, there is nothing to exhaust and thus no birth and death cycle.
yadā tē mōhakalilaṁ buddhirvyatitariṣyati |
tadā gantāsi nirvēdaṁ śrōtavyasya śrutasya ca || 2.52 ||
52. When your intellect goes beyond the mist of
delusion, then, you will
attain dispassion towards what is to be heard and
what is already
heard.
śrutivipratipannā tē yadā sthāsyati niścalā |
samādhāvacalā buddhistadā yōgamavāpsyasi || 2.53 ||
53. When Your intellect, which is (now) confused by
listening (to various
means and ends), abides (later) in the Self without doubt, and without
error, then, you will attain Yōga.
Inference: The meaning of these two stanzas can be understood in context
of stanzas 2.42 and 2.43.
The word ‘Shruti’ in Stanza 2.53 and ‘Shrotavya’ and ‘Shrutasya’ pertain to Vedas which are also known as
Shruti. What Krushna conveys to Arjun is that practice of performing various
actions for fruits as stated in Vedas will create a mist or delusion. When you
will free from that and abide in your consciousness you will be set in Karm
Yoga.
Utilitarian:
The following
thoughts which are in different order are rearranged for the ease of
understanding. Though they are very logical they are not my concoction, they
are strictly Gita’s doctrines.
i) You need various resources for leading your life comfortably. For that
various rituals are described in Vedas. In modern context you have to do
variety of actions and for those actions you will have different notions. For
some actions you will be enthused and for some others you will feel boredom.
For some work you will feel sense of belonging and for some other works you
will think none of my business. These many branched attitude will not result in
dedication towards work or actions.
If you think all works as part of your life or as assignment by almighty
you will perform them with equanimity, without grudge. Your response will be
single minded. Consequently there are better chances of success.
ii) In ordinary situation you will not be compensated for incomplete
tasks or failure except some tasks like medical treatment. If the task is done
with the spirit of Karm yoga, in any task you will get some satisfaction of
your attempt or contribution. You will see some success even if the fruit is
smaller, or different from what you expected. You would not be broken if credit
goes to someone else. You may not like this kind of outlook but you have to
weigh the benefit of that in reduced stress, harmony due to reduced selfishness
and image of magnanimity and carefree youthfulness at any age.
iii) In some of the action, you will not get the desired fruits
(results). Such failures produce unhappiness and stress. Gita’s karm yoga is a
remedy to this problem. According to that you will do actions without desiring
definite fruits. The fruits, you will get but their type, extent and time
cannot be as per your expectation. If your actions are according to karm Yoga,
your reactions to failure will change. You will take failure as a learning step
in the direction of objective or as a part of the life.
iv) In Vedas, three type of human
traits and according measures are narrated. In modern context, many methods of
lavish life style, unfair advantages, cut throat competition are ways of life.
You can rise above such notions and instead pursue a notion of excelling in
your works. You can compete with yourself and improve your skills.
v) Instead of getting disturbed by opposites like cold and heat, you can
learn to tolerate them. That will increase your resistance.
vi) Approach as described in i) to
v) to all life situations, will reduce your dependence on other people and
things and you will become free from stress of living and will derive joy.
According to Gita, when you perform actions with attachments with the
fruits, at any particular time , there
will be unsettled account of fruits which are due to you. If you die, then this
account will remain hanging. To settle that the only way is to take another
birth. If you practice a way of working without attaching the desire for the
fruits, you will free yourself from the cycle of birth and death. The choice is
yours.
