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A Few Words
Rabindranath had said in his famous poem “Sadhana”
something like ~ ’my abilities could not match my wishful thinking.’
(Knowing how difficult it is to translate a poem and that too from a poet
of such colossus stature as Rabindranath, and my limited knowledge and
ability, I am sure I shall be excused for the of poor translation of his
famous line,’ Jato sadh chhilo, sadhya chhilo na’)
But that is exactly what I feel, whenever I try to translate anything
written by Sri Anirvan. Fortunately, the most applicable comment has been
supplied in the Introduction of the very edition in Bengali from which I
have translated. A few lines from there:
This unique commentary of Gita is possible only from the pen of Sri
Anirvan. Gita is the Vani sprouting from the speech of Purushottama Sri
Krishna and Gitanuvachan is the commentary of Gita coming out of the pen
of Purushottama Sri Anirvan.
‘Gitanuvachan’ is a series of Questions by Swami Satyananda
and answers by Srimad Anirvan. It is divided into three parts containing
the Q/A on three different Shatakas.
GITANUVACHAN - PART I
Question:
In the hymn of meditation, the Gita has been addressed as ‘Amba’ (Mother).
What is the inner meaning? Why has the Gita been compared to a Mother?
Answer:
The Gita has been classified with the Upanishads. All Upanishads are part
of Shruti. Shruti is the same as Goddess Vak as well as Saraswati. The
Veda has addressed Goddess Saraswati as the Highest Mother (Ambitame), and
has given an exquisite description of Her Maternal Form. With all these
associations, Shruti is termed as Mother and so Gita is also Amba or
Mother.
Question:
What should be the real term? Srimad Bhagavatgito or Srimad Bhagavatgita?
If it is the ’Divine Song of the Lord’ it should be ’Gito’ (Sung).
Whatever is sung with a tune is ’Git’ (Song), is not it? Then like the
Sams of Samveda, is Gita also to be sung? …Why does Gita have such
adjectives at the end of each chapter as Upanishad, Knowledge of Brahman
and Yogashashtra?
Answer:
The name is ‘Srimad Bhagavatgita- an adjective to Upanishad. It is not
plausible that the Lord was delivering the advice singing. Most probably
He spoke in regular prose. The lyrical form was given when it was arranged
the way we see it now. Gita is basically a scripture of Devotion. It can
be proved even from the Vedas that the devotees used to worship their Lord
by singing. Even in Gita, there is a mention of continuous chanting ( Ch.
IX, Sl.14). The instructions of the Lord, after being arranged, probably
got the form of a ballad, which was sung at that time. It was the devotees
who used to sing. Gradually, an idea emerged that the slokas were sung by
the Lord.
It is an old tradition to compose the spiritual instructions in form of a
verse, and this practice continued right up to the middle ages. Hence it
is neither surprising nor impossible that the Lord CAN deliver
instructions in form of verse, but it is hard to visualize that Krishna
and Arjuna were conversing in poetry in the disastrous battlefield of
Kurukshetra.
Actually Gita is a part of History. Both Ramayana and Mahabharata are
known as History. Itihasa (History) and Puranas together are considered as
the Fifth Veda. Hence there should be no restrictions to consider some
specific part of the Fifth Veda as Upanishad. In those days, a large part
of the general mass followed the path of Devotion. To them the verbal
words of Vasudeva is verily Veda, therefore Upanishad. And all Upanishads
expound the study of Brahman. Therefore Gita is also a study of Brahman.
Gita has not only given advice of the Reality, but has also given
instructions of how to manifest that Reality in life by sadhana. Each and
every system of sadhana is Yoga~ Gita expounds an idea like that. Hence
each and every chapter of the Gita is a ‘Yoga.’ As a result, Gita is a
scripture of Knowledge as well as of Yoga.
Question:
During the great battle of Kurukshetra, Sri Krishna advised Gita to Arjuna
before the war started. The need was to inspire Arjuna to rise up to his
natural Dharma and to fight against the Asuric forces of the Kauravas. Is
it not so? Were the Eighteen Chapters delivered holding off the battle?
The background of Gita was the great Battle, is it not so? According to
many the great battle is not historical and there are many who put
importance on Gita only as a spiritual exposition. What are the hidden
mysteries?
Answer:
I do not see any valid reason for promoting the opinion that the battle of
Kurukshetra was not historical. It is true that ’India did not produce a
Herodotus or a Thucydides. Therefore everything about her past is nothing
but imagination- even the Western Scholars do not hold this opinion any
more.
Sri Krishna is an historical figure; the time of the great battle has been
identified in Mahabharata itself and lot of research has been carried on
to identify the exact date. Perhaps this battle took place around 1400
B.C.
For those who want to bring down the Vedic Era, with some selfish
motivation, might have some disadvantage with this timing, but their
denial is gradually getting feebler and feebler.
The illusion of Arjuna and the removal of that illusion by Sri Krishna-
are natural incidents. It is hard to say if Gita, as we find today, has
been in the same form from the very beginning. That is why Mr. Otto is
searching for the ‘Original Gita’.
That the message of Gita is original, even if the language is not, can be
proved with references from Chandogya Upanishad. To accept the whole life
as Yagna and to be desireless- these two are the basic principles of Gita.
The way work, Knowledge and Devotion have been synthesized in Gita is
unique in the spiritual history of India. This could not have happened
without the influence of a Great and Unique Personality. It can be
observed too that in depicting the Personality of Sri Krishna, the Itihasa
and Puranas have everywhere followed a single basic structure of
philosophy of life. So much cohesion can not be accidental. Therefore,
there is can be no objection in the veracity of Sri Krishna and His
dictum.
The Gita was delivered before the onset of the war; there is no question
of stopping the battle there. There is nothing surprising in the fact that
a great soul will bring back to senses a like minded relative with the
help of a couple of hours’ advice.
In addition, please note that there was a marked characteristic in writing
History of this country. If there were any events in a human life that was
an expression of Universal Truth, then the life and experience of that man
was included as part of history. Elsewhere there was hardly anything other
than the list of names according to the Genealogical table. This way
Itihasa and Purana used to acquire the dignity of the Vedas by being
carriers of mass education. I think the success of writing history lies in
the art of presenting it as a guide to ideal life.
Gradually, events become just a pretext, expression of reality becomes the
theme. The philosophers want to avoid that saying that the ’narration is
the real meaning.’ But that is wrong. The blazing Truth expresses itself
through human life. On one side there is an event on the other a truth.
The presentation of the Itihasa and Purana becomes successful when there
is a balance between the two. And human life then exemplifies the Proposed
Truth.
Question:
In the mantra for meditation, Gita has been referred to as ‘showering the
nectar of Eternal Adwaitabad’. What is the hidden meaning?
Answer:
In the introduction, the body and the conclusion of Gita, everywhere is
the presentation of the Doctrine of Non-Dualism. At the very onset, Arjuna
is faced with a very-well known problem-how to accept and adjust with the
departure on near and dear ones? Sri Krishna solved the problem with the
doctrine of Non-Dualism, saying, ‘Know Him to be Eternal by whom all is
pervaded.’ Life and death are like bubbles rising and falling in the ocean
of Consciousness. The bubbles die down but the ocean remains the same. If
you can remain with the consciousness of ocean, death can not cause grief
or distress.
From this we get the idea of ever lasting Self. In the middle, where He is
introducing Himself, there too Sri Krishna expresses Himself as an All
Pervading Supreme Reality- as Unmaifest Brahman- as Time- as Purusha
manifested in myriads of Divine qualities- the Adorable Beloved Lord of
our beings.
Furthermore, He added, no matter in whatever way one worships, it is the
worship of that One and Only One. Here we get a hint of Monotheism.
He makes it very clear in the Eighteenth Chapter (conclusion). ’All
instincts of life originate from the One Who is All Pervading. By
worshipping Him with one’s designated work, man attains salvation.’ Again
we are getting the application of Adwaita in life itself. The whole life
is His worship (or Yagna whatever you call it). He is All Pervading; from
Him bursts forth the joy of life.
This way at the beginning, in the middle and at the end, the Gita has
given instructions of the same doctrine of Non-Dualism in the form of All
Pervading Reality.
Clouds send forth showers. This Dark Cloud is also sending us showers-
showers of the Nectar of Immortality. The Cloud is Dark because He is
Beyond the effulgence of the white rays of the Sun~ He is that Supreme
Blue Black in Whose unfathomable depth life and death both get lost. The
showers of Immortality from this Cloud brings healing balm to the life
scorched by the blazing flame of the three Gunas- and barren life begets
lush foliage.
Patanjali has termed the ‘Perfect Yoga’ as the Cloud of Dharma, meaning
that the one stationed in that Yoga is always being bathed by the shower
of Dharma, which is beyond the mundane world. The same idea is echoed here
too.
All the excerpts (other than the first one) are from an upcoming book by
Sri Anirvan, translated by Kalyani Bose and published by Morning Light
Press. morninglight press.com
Question:
What is the purport of the arrangement of Chapters from the Vishad to the
Moksha Yoga?
Answer:
In the Gita, Sri Krishna is gradually revealing Himself in the
consciousness of Arjuna. That is why it is wise to keep the context in
mind while discussing Gita.
In Vishad Yoga, the manifested self ( Jiva) is desirous of knowledge. He
is facing the greatest problem in life- the mystery of death. The
question, how to overcome death has dramatically appeared.
In the Second Chapter we get the full answer to that from the
philosophical aspect of Self. Both dissolution in Brahman ( Brahma
Nirvana) and existence in Brahman( Brahmisthiti) have been expounded here.
This is the core chapter of the Gita. The other chapters are expansion of
the same thought.
The Third Chapter gives the clues of Karma Yoga as conclusion to the
Second Chapter.
The Fourth Chapter synthesizes Work and Knowledge. Incidentally the theory
of Avtarhood has been mentioned. This is important. whatever has been
given as hint, will be expressed in details in the Ninth Chapter.
The Fifth chapter gives the hint that Karma Yoga and Jnana Yoga eventually
culminate in Bhakti or Devotion.
The Sixth Chapter gives practical instructions on Yoga.
This far is the First Shatka. Its main subject is Self Knowledge, because
one can not become Brahman without knowing oneself. Sri Krishna has said
very little about Brahman or of Gor so far. The main point is Samkhya or
the Yoga of Knowledge- that too not without Work. One may achieve success
by following this path only. So answers to Arjuna's quest might have ended
here.
But it did not. Without being asked any question, out of His pwn Grace, He
is about to shower the Knowledge about Himself in the Totality in the
Seventh Chapter. To Know Him after knowing the Self~ Sadhana is going
deeper. To know oneself is Jnana, to know Him is Vijnana. Seventh Chapter
is the introduction to that.
To know Him one has to know the mystery of the universe. There are seven
great mysteries. The Eighth Chapter deals with them. Particularly one has
to know the mystery of Death and that has been discussed well in here.
This has to be noted that death is not extinction of a lamp~ it is
dissolution in Him.
The Ninth Chapter is the most important one. Once I know all the mysteries
of life and death, and of the universe, I wll know who is the One in Form.
What is the True Self of this incarnation in 'Human Form.' That Knowledge
is the Highest Vijnana. He reveals Himself by bringing to light the
Highest Secret (Raja Guhya) in Arjuna's consciousness. We have to
understand that after this, each and every word of the Gita is a grand
revelation by the Lord Incarnate.
To make that understanding more vivid is the Bibhuti Yoga of the tenth
Chapter. The hint is to see Him manifested everywhere. The concrete
realization of that is in the vision of Universal Form in the Eleventh
Chapter. But of course Arjuna saw the Universal Form as Time the Destroyer
in the context of Kurukshetra. Vrindavan is understood here.
True Devotion is possible only by observing the Universe in Him and by
realizing the Highest in a human form. This Devotion comes from the
fullness of Self Knowledge. The Second Shatka is complete with the Twelfth
Chapter. With that comes the completion of knowing oneself as well as
knowing the Supreme Self.
Here too, is the end of all questions. But His Grace is again showering
the Universal Knowledge, and again even without being asked. Remember,
though, that the basis of this Knowledge is the Universal Vision. The
Sadhaka is established in Cosmic Consciousness. From that level he is
seeing Prakriti and Purusha, the Three Gunas, the Three Sraddhas, the play
of the Devas and Asuras, the diversities of the Universe (Chapter
Eighteen) and all other. The Central point of all that is the Reality of
Purushottama (Chapter Fifteen).
By and large, this is the meaning of the arrangement of the Chapters in
the Gita.
Question:
There are three shataka (group of six) in the Gita, Work, Devotion and
Knowledge. Many say that Gita is the scripture of Bhakti, some say of
Knowledge and others say of Work. Is not Gita a synthesis of different
ways? Where is the beginning and where is the end of Gita, in Knowledge,
Devotion or Work?
Answer:
Verily, Gita is the scripture of synthesis and from this aspect Gita has
no equal among spiritual scriptures. It is a matter of abject sorrow that
even in three thousand years we could not apply the teachings of Gita in
our practical life. The whole life is a Yagna or a Yoga- that is the
ultimate announcement of Gita. Even from the ancient times, Yagna was
termed as Karma, meaning whatever one does, should have a sense of
sacrifice or offering towards the gods. And that is both real Work as well
as Yagna. According to the language of the Gita, where there is no sense
of sacrifice, no presence of divinity, no sign of upliftment of human
consciousness, there work is nothing but misguided actions.
A doctrine like Renunciation of all Action and the ensuing result of
Knowledge was very much prevalent during the time of Gita. Sri Krishna did
not pay any heed to that. Again He has openly attacked the ceremonial
rituals aiming at the worldly enjoyment and wealth in the name of Yagna.
According to Him performing all work with a firm footing in Yoga is the
basic aim and leads to the eventual perfection of life.
Life starts with work. The teachings of Gita also starts at Kurukshetra
(Field of Work) at the onset of a dire activity. Work has to be performed
according to whatever has been allotted to each one of us. But work is to
be done without any expectation of results and with equality to success
and failure. Knowledge will emerge from this It will be clear that
whatever is to happen is happening due to the determinism of Nature. There
is no way to avoid that nor is there any point in being involved in that.
Once this discernment dawns, mind becomes peaceful, it gets easier to
enjoy without attachment or aversion and work with detachment and a
feeling of non- doership.
This way knowledge comes after work. With knowledge consciousness expands.
We understand that it is the Divine Guidance that is at the root of all
natural motivation of work and eventually consider ourselves as Divine
instruments. He is the Player and I am His Flute- this feeling is very
conducive to the ultimate Devotion. Like this all work culminate from
action to knowledge and ultimately attainment of perfection comes from
doing all work with devotion and a sense of offering. This is the Living
Philosophy of the Gita
Question:
What is the implication of the word ‘Karpanyadosho’ in the Seventh Sloka
of Chapter Two of Gita? Hasn’t the word ‘Kripana‘ used in the Upanishad to
identify those who leave the world without self realization? Why the word
’Prapanna’ being used even after ’Sishya’? Is it natural with human beings
to go through the confusion about Dharma that Arjuna went through? Does a
time come to every man when he can not choose his own good? Could Arjuna
not have received the direction from the Divine Who resides in every soul?
I find the ‘Guruvada’ as the foundation of Gita to start with.
Answer:
The word ‘Kripana’ comes from the root verb, ’krip’~ and from that comes ‘Karpanya.‘
The ancient meaning of this root is ’to lament’. One who laments is a
’Kripana’~ he is overwhelmed with sorrow, so lamentation is also ’Karpanya.’
That word connotes misery too. The Gita says, ‘Kripana Falahetava‘ (Ch.2,
Sl. 49), meaning whoever considers results as the cause or initiator of
work, is a ‘kripan’.~ he is lacking in understanding. Grief and illusion
torment and eventually completely engulf mind. These two are actions of
Rajas and Tamas. As a result, our natural state of understanding gets
crippled and can not blossom in its own dignity. This mastery of grief and
illusion over our normal self has been termed here as ’Karpanyadosho.’
One who is ready to follow the instructions, is a ’Sishya’, that is, fit
to be instructed. Basically, a ’Sishys’ is ’Videheya’~ a follower of
discipline. ’ I follow orders without question’, can be done even being
unattached. Subservience or surrender is much deeper in nature. Unless one
can offer both heart and intellect, absolute Self-Surrender can not be
achieved. Not all disciples have surrendered.
Delusion about Dharma is natural for a human being. The reality of Dharma
is ‘Hidden in the cave’. It is not easy to understand. That needs
prolonged cultivation too. So everybody faces dilemma or delusion
regarding Dharma, particularly, when the law of family or race ~ in other
words~ the traditional social Dharma rises up against the Eternal Inner
Dharma. At that point, only the direction of the Divine within can dispel
all doubts and show us what is good and right. But that direction can be
understood only with His Grace, only when He kindles the lamp of
Intelligence in our hearts. Then there is no difference between Him and I.
The outer instruction is secondary . For people of lesser understanding
that might be needed, but not for those with higher Intellect. In the
words of Sri Ramakrishna, ’Then as if Someone tells from inside. ‘this
follows that~ and that’’
Man is a social being. All of his character and samskara are fruits of his
upbringing. Hence, immediately after birth, in whichever way does not
matter, but he is under a teacher. Therefore, from one point of view,
’Guruvada’ is a universal truth. But man learns from the outer
instructions well as from inner inspiration. The mortal teacher outside
and the Divine inside~ both are Gurus. Between them, the Divine inside is
closer than the mortal teacher. He is verily the Sadguru. To invoke the
Divine within the disciple, to teach the disciple to walk the path with
His Light, is the duty of the teacher. Sri Krishna has done the same in
Gita. After completing Eighteen Chapters, He has told Arjuna,
‘ Whatever I had to say, I have said. Now do whatever you want to do.‘ How
many Gurus can say that now-a-days?
Question:
What is the mystic interpretation of the 29th sloka of the Second chapter
in the Gita? What is the meaning of the word, ‘Ashcharya?’ What is the
reason for ~ ‘Not known in sprite of having heard?‘ Does the word
‘Ashcharya’ occur in the Veda? If so, in what connection?
Answer:
The word ‘Ashcharya’ does not occur in the Veda, not even in the ancient
Upanishads. It has been used for the first time in the Kathopanishad. This
particular sloka of the Gita is from there only. But Panini* has used an
expression, ‘Ashcharyamadbhute’. Therefore, the word is an ancient one. In
the Vedas the word ’Adbhuta’ meaning, ‘something that never happened
before’ has been used in place of ‘Ashcharya’
In the ancient Book of Rasa, two Rasas , according to two different
sections of philosophy, are called the original Rasa. One is erotic or
Shringar and the other is Adbhuta. In reality Adbhuta is the main Rasa. At
the vision of the Supreme Reality human consciousness gets overwhelmed
with amazement ~ as if gasping in the depth of the unfathomable ocean of
Sacchidananda~ experiencing something that it had never experienced
before. This feeling of Beyond is the real feelings of the mystics. Next
comes the tremendous attraction towards the Beyond who is ‘Ascharya’ and ‘Adbhuta’.
That is the erotic or Shringar Rasa, which too is an original Rasa. In
’Adbhuta’ is the merging of Self and in ’Shringar is the rejoice of Self.
So, actually, as you see, the ’Adbhuta’ Rasa is the original one.
To see Him and to hear Him~ ‘Chakshah’ and ‘Shravah‘ of the Veda~ are the
Supreme limits of Knowing. Again, it is but natural to develop an urge to
express That, Whom we have come to know. Hence this Seeing, Hearing,
Understanding and Expressing~ all are expressions of that ‘Adbhuta’ Rasa.
After seeing-hearing-knowing Him, when a mystic talks about Him, people
hear dumbfounded. But how many do really understand? That is why even the
Veda has said, ’Whoever hears, hears in vain’~ man does not understand
even after hearing. The fault lies with the impure mind~ and partly with
the limitations of language. Surely, the Supreme Mystery can not be
expressed in our day-to day language.
________________________________________________________________
The Famous Sanskrit Grammarian of circa 5th or 6th century B.C.
GITANUVACHAN - PART II
Question:
In the Thirty Ninth sloka of the Second Chapter in the Gita, Sankhya and
Karma, both Yogas have been referred to. Which path did the Lord Ask
Arjuna to follow to be free from the bondage of Karma?
Answer:
The way of Sankhya is one of Discrimination, and Yoga (Karma) is its
applied form. First is discrimination and next is action. Sankhya
establishes consciousness on the concept of Non- Dualism, which shows that
the whole creation is nothing but a play of the Eternal That. With this
thought firmly rooted in the intelligence, doing work without any desire
for the results and always having the feeling of a non-doer is Yoga.
’Everything is he.’ Therefore, ’I am working as non-doer’ and ’I am
unattached towards the results of the work too’~ a synthesis of these
three understandings help cut asunder the knots of Karma. In the field of
application, Yoga is more important.
Question:
Please explain with your interpretation the Forty Fifth Sloka of Chapter 2
of the Gita.
Answer:
By the expression, ’The Veda deals with the Three Gunas’, the Lord has
hinted at the narrow dogmatic interpretation of the Veda which aim only at
the enjoyment and opulence saying, ‘There is nothing other than that.‘ In
this book itself, he has vehemently objected to that saying, ’ That is not
the real Veda. Verily do I know what Veda is and I created the Vedanta
based on the Veda.‘ The reference to Vedanta aims towards the theory of
Purushottama. And the foundation of that is in being beyond the Gunas.
Enjoyment and opulence, both are plays of the Gunas. One has to go beyond
that~ one has to be established in the Atman. In that condition, mind is
as serene as the Akash~ there is no duality of pleasure or pain, gain or
loss, victory or defeat~ no desire to acquire anything nor to protect
anything. Yet this is not the condition of merging into the Indeterminate
Akshara. One has to go beyond Gunas but the earthly life should be based
on the Eternal Sat. Eternal Sat or Existence is nothing but the Purified
Sat which does not have the disturbances of Rajas or the covering of the
Tamas.
It is like the rays of the radiant Knowledge on a clear blue sky. To live
with the feeling and work as His instrument for the good of all~ this is
the proper following of the Veda or performing Karma which in essence is
nothing but Yagna.
The result? To receive His Sadharmya ~ of the One who is beyond Kshara and
better than Akshra. He has said that Purushottama has been mentioned in
the Veda too (Ch. XV, Sl. 18). Verily, He is the Eternal Existence or in
the words of Srimad Bhagavatam~ The Body of Pure Existence.
The following two answers are based on Swami
Satyananda's various intricate questions on the 58th sloka of
Second Chapter of the
Gita written on two separate letters. The questions are not easy to
reproduce and might not be needed for all. But the answers are, as usual
like the flow of Bhagirathi, in a class by themselves and will solve many
questions in the mind of a sadhaka.
The Sloka goes as follows:
"Yada samharate chAyam kurmoangAniva sarvasah IndriyAn indriyAthevya
sthasya prajnA pratisthitAh"
One, who withholds his senses from their objects everywhere, as a turtle
does with its limbs, is firmly established in Wisdom.
Sri Anirvan's answer: (one)
It is true that Higher Wisdom (Prajna) is established when withdrawal of
senses from their objects becomes natural. Yet the Gita propounds Karma.
That Karma or action is verily the action of a 'Sthitaprajna,' and
Sri Krishna is the
ideal among the Sthitaprajnas. Time and again, He has said, 'I am
Absolute! I am Non-Doer. There is nothing I have to do, nothing I have to
obtain, Nor do I not have Everything. Yet I am always in the midst of
work.' By a constant meditation on this thought process of Sri Krishna,
one clearly understands the characteristics of a Sthitaprajna. All of us
know that action can not be performed without involvement or inclination,
which are just the opposite of withdrawal or rejection. Then how does a
Sthitaprajna act if he follows the path of rejection? That is the enigma
and this is the solution.
Natural withdrawal takes place in sleep, swoon or death. A Yogi withdraws
in Samadhi which results in the vision of Reality. That Reality is, in its
very nature both Akshara (Indeterminate) and Kshara (Deteminate) aspect of
the Supreme.
One who realizes both Kshara and Akshara simultaneously within himself
during Samadhi, gets the Purushottama~ who is definitely beyond Kshara
(and here he rejects) and yet greater than Akshara. This greatness is at
the root of His All-Pervading Self. Then He is the Divine Witness (This is
His Akshara Nature), yet at the same time the Sanction Giver, Master,
Enjoyer and the Supreme Lord. This permitting, protecting, enjoying and
controlling~ all are undoubtedly proof of involvement. But this
involvement is not the ignorant involvement of Jiva, but the overflowing
of Action from the Eternal Self of
Siva. Hence, in Siva,
withdrawal and action both are simultaneous, though the force of
withdrawal is much stronger. Actually three fourth is Mere Existence, only
one fourth is involvement. To be always established in the Self or three
fourth withdrawn, therefore being Sthtaprajna, and using only one fourth
to be involved in Action and Enjoyment is the Divine Nature of Siva ~ the
natural manifestation of His Shakti. This is the Absolute Condition at the
root of Universal Creation.
Jive, on the other hand, is away from this condition. He is unaware of the
fact that there is the backdrop of withdrawal behind all involvement. That
is why~ to understand the meaning of withdrawal~ he has to behave like a
turtle. The initial Sadhana is that of rejection and renunciation.
That is the Yoga of Discipline. The control of senses like the limbs of a
turtle is the result of that ~ to examine oneself in and out, whether any
tint of desire for either action or enjoyment is lurking anywhere or not.
This is the basic theory of this
Yoga. It is like a ship sailing on a voyage of no return. Sri
Ramakrishna used to say that the ship does not come back from there. One
has to respond to the call of Unknown with the firm conviction of never
returning to this petty known world again. This is what has been expounded
through this particular sloka of Gita.
But there is an epilogue too. Someone might send you back from there. If
you come back, the flow of involvement and inclination will also start
afresh. But now, that will not be born of earthly desire. That would
rather be a part of the Divine Enjoyment which is at the root of creation.
Your will and enjoyment would be nothing but a radiant part of His Will
and His Enjoyment. Then you do nothing while doing everything and your
enjoyment is not from the worldly objects but from the inner source~ your
Self.
Sri Anirvan's answer (two)
Prajna (in reference to Sthitaprajna) is a technical term. Prajna appears
when Atman dwells within Itself. This is a condition of Samadhi during
waking state. It takes time to be established in that. Remember, Samadhi
is only a means, not the ultimate state. With the opening of Prajna as a
result of Samadhi and an eventual establishment in that ~ which has been
termed as 'Brahmisthiti' (established in Brahman) at the end of the
Chapter~ one can enjoy a steady blissful condition and yet move around in
the sense world, having complete control over mind ( Ch. 2, Sloka 68) This
is the outer characteristic of Sthitaprajna. The inner characteristics
have been described in (Ch.2, Sloka 58) The two previous Slokas (57 &56)
throw some light on how this condition can be achieved.
It is something like this. In that condition, there is a complete
separation between inner and outer, like a beetle nut within a dried
beetle nut, as per Sri Ramakrishna. With normal people, the senses get
excited by contact with objects and run outwards ( Ch. 2 , Sloka 60). But
with the Sthitaprajna, it is just the opposite. The touch or worldly
objects brings about the touch of Brahman and the same senses carry the
Brahmic Consciousness
to the mind.
The images of worldly objects reflect on consciousness as the moving
objects reflecting on a mirror. This is just the secondary goal, a
playfulness of the waking moments. The real object is not the fulfillment
of deep rooted desires of the mind (Ch.2, Sloka 55), but the attainment of
bliss (Ch. 2, sloka 64). When perfected, the contact with sense objects
creates a kind of inner flow of enjoyment. Floating on that flow the
objects transforms in to subjects, In the words of Sankhya, in the close
proximity of Purusha, Prakriti changes as his own Nature. Rabindranath
Tagore has drawn a similar picture in his dance drama 'Natir Puja' (
worship of a Court Dancer), where the court dancer, in the course of
dancing in front of the Stupa of
Buddha, sheds off all
her apparent fineries and emerges as a nun.
The pulling inward of the limbs of a turtle is not rejection, not even
restraint. You can call it, in the words of Upanishad, going inwards. But
it is really hard to realize without understanding the Vast as the real
goal beyond the apparent touches of sense objects.
Question: Please explain the mystic interpretation of "the
attachment towards objects given up, lingers till one 'sees' the Higher
Being." 'Seeing the Higher~ who or what is the Higher? What is the hidden
meaning of the expression that the yearn for sense objects does not go
away before seeing the Highest Being?
Answer: The one who is 'controlled'~ meaning who can restrain the natural
human inclination to run after sense objects due to practice, develops a
sense of detachment in course of time. But this Vairagya ( detachment)
does not change to higher Vairagya immediately. The thirst for worldly
objects is still hidden in the depth of mind. True, it is checked upto a
certain point, does not appear on the surface and the upper mind does not
want it and has completely forgotten it. But if ever it appears and takes
us unaware, we find mind is enjoying it even without knowing. In that case
the thirst for sense objects is still there; the detachment is not yet
complete. That is what the Gita is telling here. The thirst for sense
objects, that lies deep within, can only be completely ousted if we can
once see the Highest Being, Who, according to the Taittiriyo Upanishad,
is 'Verily He is the Rasa (concentration of all enjoyments) and knowing
that Rasa, one 'attains
Ananda.' According to the
Kaushitaki Upanishad, the taste for sense objects is controlled and
changes into the 'taste of Brahman.' The spontaneous Ananda that ensues
without any object is the Ananda of self, or Ananda of Brahman, or Ananda
of Truth~ whatever you may call it. Once you get the taste of that, there
is no more thirst for sense objects. That is what is meant by restraint of
sense objects by 'seeing the Highest.' This way restraint of senses
eventually culminates into an eternal inclination towards the Divine.
Question: What is 'Prasad' or 'Graceful state of mind' referred to
in the 65th sloka of Second
Chapter?
Answer: 'Prasad' is a very old technical term meaning
Transparency. In the Ramayana, there is the reference of Godavari (a
river) of transparent water. The
Upanishads refer to the realization of Self by the transparency of
elements~ elements meaning physical-vital-mental existences. Once they are
made transparent, then like light through a prism, the radiance of
consciousness glows through body-vital-mind. That is the sign of 'Prasad'
or Grace.
Question: What is the hidden meaning of,' a continent keeps awake
at night and it is night for the Muni (ascetic) during the waking state of
the common people?' ( Sloka 69, Chapter 2)
Answer: All creatures are either asleep or shrouded
with ignorance regarding Brahman. But a continent is not. He is ever awake
in the consciousness of Brahman, whereas the rest of the people are awake
with the outer consciousness of the world. As a matter of fact, our
culture, our civilization ~everything pertain to the waking field ~ an
outer state. Nobody has any inkling regarding what is happening deep down
in the mind. But to a Muni, this puffing and blowing of the outer world is
like passing of pictures on a screen in a movie theater or like a dream at
night. Yet he is 'seeing' in the midst of all that with open eyes. The
human ignorance and so-called knowledge~ both are floating on his surface
consciousness. Actually his is the eternal consciousness of the Sun beyond
the earthly rotation of day and night.
Question: Are 'Brahmanirvana' (Nirvana in the Brahman) and 'Brahnisthiti'
the same? It seems one hints at dissolution and the other at ever lasting
existence.
Answer: 'Brahmanirvana is what has been termed in the Upanishad as the
realization of Non-Existence or the Great Void or the realization of the
Akash. In the path of ascension that appears as dissolution but in reality
that is a condition of ever existence or what has been described in the
Gita as the 'Complete Brahma Nirvana of one who knows the Self.' and
Brahmisthti is to stay awake in that Akash like the radiant Sun.
Question: Is this not so that Action based on Sankhya Yoga is
really
Karma Yoga? Otherwise aimless action can never be termed as Karma
Yoga. Is it wise to bring in a sense of lower and higher between Jnana
Yoga and Karma Yoga? Is it not right to look at both with equal eyes? What
is Karma according to the Upanishads?
Answer: One Supreme Reality is covering everything (
Sloka 17, Chapter 2)~ this is the Knowledge of Sankhya. Towards the end of
the Gita, Sri Krishna
has said again, 'One from Whom ensues all activities and efforts of all
creatures, One Who is encompassing and covering the whole creation, a man
can reach his goal of spiritual perfection by worshipping Him through his
work.' (Sloka 46, Chapter18) This great sloka gives instruction to work as
the worship of the Highest Lord, following the paths of Sankhya, Shalti
and Bhakti. This is
the real Karma yoga
and the essence of Gita's teachings, Whatever Knowledge is attained by
Sankhya, the Karma Yoga results in the same. Hence, to have the same
devotion towards both has been expounded by Gita (Sloka 4-5, Chapter 5).
The Upanishad too, has never asked to give up action. Rather mentioned
about working and living up to hundred years. Furthermore, Upanishad has
said that action with detachment does not involve anyone.
Question: Does the speaker of Gita put too much importance on
Sannyasa (renunciation)?
Answer: No.
This is the end of Q/A on Chapter 2 (Sankhya Yoga) in the Gitanuvachan
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