Wednesday, December 28, 2011

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 25

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 25
Dwarakadish

Daivam eva pare yagnam yoginah paryupasate I
Brahma agnau apare yagnam yagyena eva upa juhvati II sloka 25
दैवं एव अपरे यज्ञं योगिनः पर्युपासते ।
ब्रह्म् अग्नौ अपरे यज्ञं यज्ञेन एव उप जुहवति ।। श्लोक २५ 

Some yogis perform sacrifices to Devas alone, while others offer the self as sacrifice  by the self verily in the fire of Brahman.

The devas and devis such as Ganesha, Subrahmanya, Ganga, Parvati, Saraswati are all facets of the brahman. The senses are also called devas because of their  benign function.  Sublimation of the senses is the sacrifice that certain sadhakas perform devoutly. Jivatman  or the individual self is also termed yajna.  Sacrifice, therefore, of the self, by the self is to dedicate oneself to iswara. It is surrendering the individual consciousness to the cosmic consciousness, even as the river re-enters the sea. Crucifying the ego, the apparent man becoming the real man - these are the other ways of expressing the same spiritual fact. This solemn act is verily jnana-yagna.   

Thursday, December 22, 2011

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 24


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 24
Krishna & Sudama
Varieties of Sacrifices -sloka 23-33
Brahma arpanam brahma havih brahma agnau brahmana hutam I
Brahma eva tena gantavyam brahma karma samadhina II sloka 24
ब्रह्म अर्पणम् ब्रह्म हविः ब्रह्म अग्नौ ब्रह्मणा हुतं  ।
ब्रह्म एव तेन गन्तव्यं ब्रह्म कर्म समाधिना ।। श्लोक २४ 

The oblation  is Brahman, the clarified butter is Brahman, offered by Brahman, in the fire of Brahman; unto Brahman verily he goes who cognises Brahman alone in his action.

He who holds himself the agent to the performance of a sacrifice cherishes the feeling of distinction between himself, the deity to be propritiated, the things offered, the medium of the fire and so on. But he who takes to jnana yagna, the process of enlightenment, views all these as Brahman, the thing in itself. 

Consuming the daily food regularly is obligatory on all including the enlightened; but the latter convert eating itself into jnana yagna.  The food, the eater of it, the digestion - all these are mere modifications  of Brahman even as the waves are of the sea. The one established in brahmavastha in this way attains Brahman.

Wednesday, December 21, 2011

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 23


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 23

Varieties of Sacrifices -sloka 23-33
Pandavadootha perumal-Kanchipuram
Gata sangasya muktasya  gyan avasthit chetasah I
Yagyaya acharatah karma samagrama pravi liyate II sloka 23
गत सङ्गस्य मुक्तस्य ज्ञान अवस्थित चेतसः ।
यज्ञाय आचरतः कर्म समग्रम प्रवि लीयते ।। श्लोक २३ 

Of one unattached, liberated, with mind absorbed in knolwedge, performing work for yagna alone, his entire karma melts away.

Bondage and liberation are born of the attitude of the mind. He performs yagna  who engages himself in karma for the glory of the Lord. Any amount of activities cause no harm to the man freed from attachment. All actions melt away even as heaps of salt consigned into the sea gets dissolved
The palms and knife have to be besmeared with oil before cutting open the jack fruit and removing the pulp. Otherwise the gummy juice in it would stick to the fingers  and cause hindrance.  In that wise protect yourself with self-knowledge before you seek wealth and other worldly things which would otherwise entangle you
Sri Ramakrishna Paramahamsa

Saturday, December 17, 2011

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 22


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 22
ANDAL
Yadrccha labha santushtah dvandva ati itah vimatsarah I
Samah siddhau asiddhau cha krutva api na nibadhyate II sloka 22
यद्र्च्छा लाभ संतुष्टः द्वन्द्व अति इतः विमत्सरः ।
समः सिद्धौ असिद्धौ च कृत्वा अपि न निबध्यते ।। श्लोक २२ 

Content with what he obtains without effort, free from the pairs of opposites, without envy, balanced in success and failure, though acting, he is not bound.

Egoism prompts the action bound man to exert himself for the procurement of his bodily needs. An attitude of this type is born of ignorance. But a spiritual aspirant is he who is not obsessed with the thought of bodily sustenance. Providence provides for him who is attuned to the super mundane. The aspirant is therefore content with what comes to him unsought. Happenings such as success and failure, honour and dishonour are the pairs of opposites. He is not affected by any of these happenings. Whatever falls to his lot, he accepts as divine dispensation. A worldling becomes envious of the prosperity of his neighbour; but the sadhaka is free from that canker. He is, instead, happy over the prosperity of the world. A man of this frame of mind is not bound by karma in the midst of his being tghtly engaged in it. 

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 21

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 21
Srinathji

Nirashih yat chit atma tyajat sarva parigraha I
Shariram kevalam karma kurvan na apnoti kilbisam II sloka 21
निराशीः यत चित्त  आत्मा तयज्त  सर्व परिग्रहः  ।
शरीरं केवलं कर्म कुर्वन न आप्नोति किल्बिषं ।। श्लोक २१ 

Hoping for nothing, his mind and self controlled, having abandoned all possessions, performing karma by the body alone, he incurs no sin. 

That karma is classified as sin which retards the moral and spiritual growth of man. Sins are all born of desire. A yogi is he who has conquered desire; so he incurs no sin. His body, mind and senses get themselves purified because of desirelessness. Nobody makes exclusive ownership over air so essential to living. Similar is the attitude of the yogi towards all bodily requirements, which he reduces to the bare minimum. He avoids accepting gifts that would put him under obligation. Owning unnecessary things would distract the mind. There is no though in him of ownership of the few things kept for proper sustenance. He who maintains this state of mind is said to have abandoned all possessions. Useful bodily activities take place in him automatically. The consciousness in him is released from the material plane to revel in the glory of the atman. the question of sinning does not arise in this exalted state.

How can bodily sustenance be kept up if no thought is bestowed on material possessions? The answer comes in the next sloka.

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 20

The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 20

Tyaktva karma phala asangam nitya triptah nir ashrayah ।
Karmany abhi pravritah api na eva kim cit karoti sah ।।
त्यक्त्वा कर्म फल आ सङ्गं  नित्य तृप्तः निर् आ श्रयः ।
कर्मणि अभि  प्रवृतः अपि न एव किं चित् करोति सः ।। २०

Having abandoned attachment to the fruits of action, ever content, depending on nothing, hough engaged in karma, verily he does not do anything.

What inaction is, is not to be gauged with things and affairs external. It is truly the state of the mind that indicates action and inaction. The postman delivers letters containing happy as well as unhappy tidings which affect the addressees but not the deliverer. the wise man similarly engages himself in actions  which are all according to him adorations of the Lord. He has no desire whatsoever. Unattached that he is, he is ever content. There is no need for him to depend on anyone. great or small. The man with this frame of mind is fixed in inaction. 

Spiritual discipline is indispensable for the attainment of self-knowledge. But teh case of men of adamant faith is different; they get at this knowledge very easily. 
The gopis returning home once found no boatman to ferry them across the Yamuna to brindavan. The perplexed milkmaids presented their plight to sage vyasa who had also arrived there just then with the same intent. "Be not worried on this score. I shall lead you to the other bank. But give me something first to appease my hunger, " said the sage. Cream, butter and condensed milk were offered to him accordingly. After doing full justice to the dainties, vyasa stood up and implored, "O Yamuna devi, if it is a fact that I am fasting today, stop flowing and make way for us to get to the other bank. " The river did stop flowing and the group safely walked to the opposite side. The gopis then pleaded with the sage to explain this anomaly in his statement  that he fasted while he actually feasted on the delicacies they had supplied. Vysasa explained himself, " The ceaseless hankering of my heart for Krishna is my spiritual fasting. The idea 'I eat' is not allowed to enter the mind. Your dishes were al offered as oblation to the maker presiding over this body."
Maharishi Vyasa's life in conformity with truth and his faith in the almighty worked this miracle. 
Sri Ramakrishna Paramahamsa

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 19


 The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 19


Yasya sarve samarambhah kam sam kalpa varjitah ।
Jnan agni dagdha karmanam tam ahuh panditam budhah ।।
यस्य सर्वे समारम्भाः  काम सं कल्प वर्जिताः ।
ज्ञान अग्नि दग्ध कर्माणं तं आहुः पण्डितं बुधाः।। १९ 

Whose doings are all devoid of design and desire for results, and whose actions are all burnt by the fire of knowledge, him, the sages call wise.
Action actuated by the design and desire has the power to bind the doer. But if the doer of action assumes the attitude that all actions emanate from Iswwara and that whatever takes place through him as a mere instrument, is all the glory of the Lord, he is not bound by action. There is neither agency nor egoism in him. As a burnt string may retain its form but is unfit for tying, the doings of the yogi donot bind him. They are all burnt away in the fire of the knowledge that God alone is the real author of all that takes place in the universe. He is called wise by the sages because of his being endowed with this supreme knowledge.

Friday, December 9, 2011

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 18

 The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 18
Udipi Krishna
Karmani akarma yah pashyet akarmani cha karma yah I
Sah buddhiman manushyeshu sah yuktah krtsna karma krut II sloka 18
कर्माणि अकर्म यः पश्येत् अकर्मणि च कर्म यः ।
सः बुद्धिमान मनुष्येषु सः युक्तः कर्त्स्न कर्म कृत् ।। श्लोक १८

He who sees inaction in action, and action in inaction, he is wise among men, he is a yogi and accomplisher of everything
Action is innate in praktiti and inaction in atman. The former is kinetic and the latter is static; one is becoming and the other the being; one is the perishable and the other the imperishable. The ignorant are confused being unable to distinguish between the two. A passenger in a running train mistakes the nearby tress as running in the opposite direction. Here motion is attributed wrongly to the motionless. Action is seen in inaction due to ignorance. A man on the shore mistakes a sailing ship in the distant sea to be stand still. Here inaction is seen in action. Thus it is seen that actions and inactions in nature do not always present themselves in their true perspective. The characteristics of the one are often found in the other due to ignorance. The ignorant man thinks of himself as the body - "Now I rest, Now I work "- thus does he transpose functions of the prakriti on atman.

Activities taking place in and through the body, mind and senses are designated as karma or action; and the knowledge supreme as akarma or inaction. A man earnestly takes to cookery. He occupies himself with cooking. This results in his acquiring knowledge of cookery. Seeing inaction in action is the process of adding to one's knowledge by doing one's duty properly. He who has a wide knowledge in cookery is able to execute that art efficiently This leads to seei9ng action in inaction. This way karma enriches knowledge and knowledge brings in proficiency in work. 

Karma known as living a righteous life culminating in self-knowledge. The man of self knowledge discharges his earthly duties to the best of his abilities. Karma and jnana are thus complementary to each other 



Wednesday, December 7, 2011

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 17


The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 17

Karmanah hi api bodhatvyam bodhatvyam cha vikarmanah I
Akarmanah cha bodhatvyam gahana karmanah gatih II sloka 17
कर्मणः हि अपि बोधत्व्यं बोधत्व्यं च विकर्मणः ।
अकर्मणः च बोधत्व्यं गहना कर्मणः गतिः ।। श्लोक १७

For there is what ought to be known in action. Likewise there is what ought to be know in multi-form action. And there is what ought to be understood in non-action. Thus mysterious is the way of action.

There is something whih ought to be known in regard to action (karma) which forms the means of attaining release. So also is the case of multi-forms of action (vikarma). These are what have acquired variegationas obligatory, occasional and desire prompted works requiring numerous requisites. There is also something to be known about non-action, ie knowledge of self. Therefore deep ie difficult to understand is the way of action to be pursued by the seeker after release. What should be known as regards multiform or variegated forms of karma is that the attribution of differences leading to differences of fruits in obligatory occasional & desire-prompted rites and acquisitions of things required for their performance , must be renounced, realising that the sastras aim at only one result, ie., release. 

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 16


The entire content of this mail is from Swami Adidevananda's translation of Ramanuja  Gita Bhashya, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 16
 Vidura listening to the Bhagavatham from Sage Maitreya 
Kim karma kim akarma iti kavayah api atra mohitah I
Tat te karma pravakshyami yat gyatva mokshyase ashubhat II sloka 16
किं कर्म किं अकर्म इति कवयः अपि अत्र मोहितः ।
तत् ते कर्म प्रवक्ष्यामि यत् ज्ञात्वा मोक्ष्यसे अशुभात् ।। श्लोक १६ 

What is action? What is inaction? Even the wise are puzzled in respect of these. I shall declare to you
that kind of action by knowing which you will be freed from evil. 

What is the form of action which should be done by an aspirant for liberation? And what is non-action? Knowledge about the true nature of the acting self, is spoken of as non-action. The wise and even the learned scholars, are puzzled, ie., they do not truly know, both these - the proper form of the actions to be performed and the proper form of the knowledge to be included in it. I shall teach you that action which includes knowledge within itself. Knowing ie., following it, you will be released from evil, ie., from the bondage of samsara. Knowledge about the work to be performed results in performance.

Why is it so difficult to know this karma? This is explained in the next sloka

Tuesday, December 6, 2011

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 17


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 17

Karmanah hi api bodhatvyam bodhatvyam cha vikarmanah I
Akarmanah cha bodhatvyam gahana karmanah gatih II sloka 17
कर्मणः हि अपि बोधत्व्यं बोधत्व्यं च विकर्मणः ।
अकर्मणः च बोधत्व्यं गहना कर्मणः गतिः ।। श्लोक १७


It is needful to discriminate action, to discriminate forbidden action, and to discriminate inaction; inscrutable is the way of karma.


What the scriptures advocate as auspicious work is here designated as action; and what they prohibit as harmful and inauspicious work is described as forbidden work. But the forbidden action is not dealt with here but dealt with later in chapter 16 & 17. The characteristics of action and inaction are detailed further.

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 15


The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

The four grades of People - Sloka 13-15
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 15

Namakkal Anjaneyar
Evam gyatva krutam karma purvaih api mumukshubhih I
Kuru karma eva tasmat tvam purvaih purva taram krutam II sloka 15

एवं ज्ञात्वा कृतं कर्म पूर्वैः अपि मुमुक्षुभिः ।
कुरु कर्म एव तस्मात त्वं पूर्वैः पूर्व तरं कृतं ।। श्लोक १५ 


Knowing thus, even ancient seekers of liberation did work. Do your work only as  the ancients in the olden times. 


Actions of the kind described above were performed even by the aspirants of old for liberation, who have become free from evil after knowing me in this way. Therefore after having got rid of the sins of knowledge of me in this way, perform actions in the same way as they were performed by those ancient sages like Vivasvan, Manu etc in olden times, in the way in which their performance was taught by me even then.   

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 16


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Philosophy of Action - Sloka 16-22
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 16
 Vidura listening to the Bhagavatham from Sage Maitreya 
Kim karma kim akarma iti kavayah api atra mohitah I
Tat te karma pravakshyami yat gyatva mokshyase ashubhat II sloka 16
किं कर्म किं अकर्म इति कवयः अपि अत्र मोहितः ।
तत् ते कर्म प्रवक्ष्यामि यत् ज्ञात्वा मोक्ष्यसे अशुभात् ।। श्लोक १६ 


Sages are too perplexed as to what is action, what is inaction.  Therefore I shall tell you what action is, by knowing which you shall be freed from evil. 


 The worst of all evils is that pertaining to the wheel of birth and death. To put an end to this endless evil, the way of action should be understood. It should not be thought that merely toiling to the utmost is the way of karma. This is further explained in the next sloka. 

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 15


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The four grades of People - Sloka 13-15
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 15

Namakkal Anjaneyar
Evam gyatva krutam karma purvaih api mumukshubhih I
Kuru karma eva tasmat tvam purvaih purva taram krutam II sloka 15

एवं ज्ञात्वा कृतं कर्म पूर्वैः अपि मुमुक्षुभिः ।
कुरु कर्म एव तस्मात त्वं पूर्वैः पूर्व तरं कृतं ।। श्लोक १५ 


Having known that even the ancient seekers performed action after freedom; therefore do you perform action, as did the ancients in the olden times. 

Sunday, December 4, 2011

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 14


The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

The four grades of People - Sloka 13-15
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 14
Uddhava laments Krishna leaving
Na mam karmani limpanti na me karma phale spruha I
Iti mam yah abhijanati karmabhih na sah badhyate II sloka 14
न माम कर्माणि लिम्पन्ति न मे कर्म फले स्पृहा ।
इति माम यः अभिजानाति कर्मभिः न सः बध्यते ।। श्लोक १४ 


Works do not contaminate me. In me there is no desire for fruits of actions. He who understands me thus is not bound by actions.


These actions of varied nature like creations etc., do not contaminate me ie., do not bind me. For the distinctions of gods, men etc are not brought about by me, but by the particular karmas, good and evil, of created beings. Therefore by the process of discriminating between the acquired and the inherent, it will be found that I am not the author of this varied creations. The created and embodied selves who are endowed with bodies and organs at the time of creation in accordance with their own karmas springing from the attachment to fruits etc. experience all enjoyments available in creation. Thus for them (embodied selves) alone there is a desire for the results of creation etc.and for the results of their karmas. There is no desire in me for it.


In the Vishnu Purana, Bhagavan Parasara also  says the same thing - The Lord is the only operative cause in the creation of beings. That from which the creative forces spring constitute the material cause. Leaving aside the material cause, the beings that becomes embodied, does not require the help of any other ting whatsoever. A thing is led into the condition in which it is, only by its own potentiality.


He who knows me to be the agent of creation and still a non-agent, is not tied by previous actions -ie., he is freed from old karma  which obstruct the undertaking of karma yoga by causing attachment to results.     

1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 15


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The four grades of People - Sloka 13-15
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 15

Namakkal Anjaneyar
Evam gyatva krutam karma purvaih api mumukshubhih I
Kuru karma eva tasmat tvam purvaih purva taram krutam II sloka 15

एवं ज्ञात्वा कृतं कर्म पूर्वैः अपि मुमुक्षुभिः ।
कुरु कर्म एव तस्मात त्वं पूर्वैः पूर्व तरं कृतं ।। श्लोक १५ 


Having known that even the ancient seekers performed action after freedom; therefore do you perform action, as did the ancients in the olden times. 


The knowing aspirant abandons egosim and desire. he does not give up karma. The seekers of freedom walked this way through the ages. This principle has not been newly enunciated for the sake of Arjuna. Why was he then confused on this issue? There was nothing strange in it. The fact is defined in the next sloka

Saturday, December 3, 2011

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 13


The entire content of this mail is from Swami Adidevananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The four grades of People - Sloka 13-15
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 13
Sabari gets darshan of the Lord
Chatuh varnay am maya srushtam guna karma vibhagasah I
Tasya kartarayam m api mam viddhy akrutram aviayam II sloka 13
चतुः वर्णयाम मया सृष्टं गुण कर्म विभगसः ।
तस्य कर्तारं अपि माम विद्ध्य अक्रुत्रं अवियं ।। श्लोक १३ 

The system of 4 stations was created by Me according to the distinction of gunas  and karma. Though I am their creator, know me as non-agent and immutable.

The whole universe beginning with brahma and ending with a cluster  of grass, with the system of 4 stations divided according to sattva and other gunas and by actions like self control corresponding  to the gunas, was created by me. The mention of creation is for illustration. The universe is protected by me alone and is withdrawn by me alone. Know me to be the creator of this manifold actions of creation etc., but at the same time to be a non-agent.

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 14


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The four grades of People - Sloka 13-15
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 14
Uddhava laments Krishna leaving
Na mam karmani limpanti na me karma phale spruha I
Iti mam yah abhijanati karmabhih na sah badhyate II sloka 14
न माम कर्माणि लिम्पन्ति न मे कर्म फले स्पृहा ।
इति माम यः अभिजानाति कर्मभिः न सः बध्यते ।। श्लोक १४ 


Nor do actions taint me, nor is the fruit of action desired by me. He who knows me is not bound by actions.


Karma produces modifications of the mind  in the egotistic man. 'I do', 'I enjoy' - attitudes such as these are the modifications. But the Lord is free from egoism. He is therefore untainted by actions. It is desire when one seeks a thing not one's own. The Lord has everything contained in him and he transcends them all too. Therefore he has nothing to desire. The spiritual aspirant who comes to know of this glory of the Lord would like to be himself untainted by egoism and free from desire. Emulation of the great is the way of the elite.


Did they, who knew of the actionlessness of the Lord, neglect their duty? The Lord deals with that point in the next sloka.

Thursday, December 1, 2011

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 12


The entire content of this mail is from Swami Adidevananda's translation of Ramanuja  Gita Bhashya, published by Ramakrishna Mission.

Fruit of worship of Minor Deities - Sloka 12
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 12

Kankshantah karmanam siddhim yajante iha devatah I
Kshipram hi manushe loke sidhtih bhavati karmagya II sloka 12
काङ्क्षन्तः कर्मणां सिद्धिं यजन्ते इह देवताः ।
क्षिप्रं हि मानुषे लोके सिध्तिः भवति कर्मजा ।। श्लोक १२ 

Those who desire the fruits  of their ritualistic acts, sacrifice to gods here; for, success born of such acts quickly accrues in the world of men.

The whole universe beginning with Brahma and ending with the cluster of grass, with the system of  4 stations divided according to sattva and other gunas and by actions like self control corresponding to the gunas, was created by Me. The mention of creation is for illustration. The universe is protected by  me alone and is withdrawn by me alone. Know me to be the creator of this manifold actions of creation, but  at the same time to be a non-agent.

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 13


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The four grades of People - Sloka 13-15
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 13
Sabari gets darshan of the Lord
Chatuh varnay am maya srushtam guna karma vibhagasah I
Tasya kartarayam m api mam viddhy akrutram aviayam II sloka 13
चतुः वर्णयाम मया सृष्टं गुण कर्म विभगसः ।
तस्य कर्तारं अपि माम विद्ध्य अक्रुत्रं अवियं ।। श्लोक १३ 

The forufold caste was created by Me by the different distribution of Guna and karma. Though I be the author of thereof, know Me to be actionless and changeless. 

Creation is effected by variation in the distribution of gunasThat jiva in whom sattva guna predominates is classified as brahmana. He is a Kshatriya in whom sattva seasoned by Rajas prevails. The man third in rank is the vaisya imbued mainly with rajas and sparingly with sattva and tamas. In sudra, the last man, tamas regulated by rajas is in the forefront.

Varna literally means caste as well as colour. White, red and black are respective colours of sattva, Rajas & Tamas. It maybe mentioned here that the universe is an imprint of the tri-gunas or tricolour. With the variations of the three gunas in man his colour undergoes change.  The four classes of men are respectively white, lotus-red, yellow and black in colour. But this does not refer to the colour of the skin. If it did all white races would be brahmanas, Red Indians of America, Kshatriya, Mongolians as Vaisyas, & persons like Rama & Krishna sudras. Facts in nature do not warrant this position.

The worth of man is in the mind and not in the body. Mind has its colour according to its gunas. As man evolvesguna and mind which are interrelated get refined. The colour or the class of man goes up accordingly. from sudrahood through brahminhood, man evolves mentally, passing through kshatriyaood & vaisyahood. The enlightened alone see into the colour of the  mind and know who is who among men.

The worldly man's classification of himself into the 4 castes based on birth and parentage is merely a convention ahardly ever tallying with his attainments. But the vedanta philosophical position is that among 4 brothers all the 4 varnas maybe evident. The real classification is based on the degree of ethical and spiritual perfection. 

Things sentient and insentient are all constituted of the 3 gunas. They lend themselves therefore to the natural division into the 4 varnas mentioned by the Lord. The plan of nature is that being low in varna evolve into those higher.

If the social structure fabricated by man conforms with the divine plan. The incarnations of god that come of age after age set aright the fallen varna dharma.

Wednesday, November 30, 2011

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 11


The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

Diverse means to the same end - sloka 11
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 11
Krishna at birth
Ye yatha mam prapadyante tan tatha eva bhajami aham I
Mama vartam anuvartante manushyah partha sarvashah II sloka 11
ये यथा मां प्रपद्यन्ते तान् तथा एव भजामि अहं ।
मम वर्तम अनुवर्तन्ते मनुष्याः पार्थ सर्वशः ।। श्लोक ११ 

Whoever resorts to me in any manner, in the same manner do I favour them; men experience me alone in different ways, O Arjuna

Whoever is desirous of resorting to me , in whatever manner they think of me according to their inclinations and take refuge in ME - I favour them in the same manner as desired by them; I reveal myself to them. All men who are intent on following me do experience with their own eyes and other sense organs in all ways, ie., in every way wished by them, my form (including images) however inaccessible it might be to speech and thought of the yogins.

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 12


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Fruit of worship of Minor Deities - Sloka 12
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 12

Kankshantah karmanam siddhim yajante iha devatah I
Kshipram hi manushe loke sidhtih bhavati karmagya II sloka 12
काङ्क्षन्तः कर्मणां सिद्धिं यजन्ते इह देवताः ।
क्षिप्रं हि मानुषे लोके सिध्तिः भवति कर्मजा ।। श्लोक १२ 

Longing for success in action on earth, they worship gods; for quickly is success born of action in this world of man.

The higher the ideal the more arduously one has to prepare for it and the longer one has to wait for it. Self knowledge is harder to attain than the fruits of action. What is perceived by the senses is portrayed as the world of man, where quick results can be obtained; but they are impermanent  in character. The ignorant seek for sense-objects easily obtainable. Access to a monarch is hard to get, but it is very consequential. Acquaintance with a petty page of a monarch is easily got, but it is of no consequence. Devotion, wisdom, salvation & such like divine gifts come to the worshipper of Iswara. Votaries of the minor gods get their desserts accordingly. Ideals vary according to the mental attainments of the people.

How can we know the attainments of the people? The answer comes in the next sloka.

Thursday, November 24, 2011

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 10


The entire content of this mail is from Swami Adidevananda's translation of Ramanuja's Gita Bhashya, published by Ramakrishna Mission.


1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 10


Dodamallur Krishna


Vita Raaga bhaya krodhah madmayah mam upasritah I
Bahavah gyana tapasa putah madbhavam agatah II sloka 10
वीत राग भय क्रोधाः मद्मयाः  माम उपाश्रिताः   ।
बहवः ज्ञान तपसा पूताः मद्भावं आगताः ।। श्लोक १० 


Freed from desire, fear & wrath, absorbed in Me, depending on Me, purified by the austerity of knowledge, many have attained My state.


Purified by the austerity called knowledge of the truth of my life and deeds, many have become transformed in this manner. The sruti says to the same effect.

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 11


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

Diverse means to the same end - sloka 11
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 11
Krishna at birth
Ye yatha mam prapadyante tan tatha eva bhajami aham I
Mama vartam anuvartante manushyah partha sarvashah II sloka 11
ये यथा मां प्रपद्यन्ते तान् तथा एव भजामि अहं ।
मम वर्तम अनुवर्तन्ते मनुष्याः पार्थ सर्वशः ।। श्लोक ११ 

In whatever way men identify themselves with Me, in the same way do I carry out their desires; men pursue my path, O Partha, in all ways.

Different kinds of food suit different beings. What is food to open maybe poison to another. But each being receives nourishment from the food it takes. Religions are similarly  divergent to suit the varying temperaments. The Lord recognises the need for all the divergent paths  and understands the urge in the hearts of the various types of devotees and graciously  helps them all to attain perfection. It is incumbent on the aspirant to see into the universalism  of the Lord. He sees into the glory of the Lord who sees how He is shaping all beings through the various paths. All beings are resting in the same Lord and enjoying Him only, while their interpretations are different.

Why do people run after little things instead of seeking the Lord himself? This is explained in the next sloka

Wednesday, November 23, 2011

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 9


The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 9
Kurukshetra
Janma karma cha me divyamevam yah vettti tattvatah I
Tyaktva deham punarjanma naiti mameti sah arjuna II sloka 9 
जन्म कर्म च मे दिव्यमेवं यः वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति ममेति सः अर्जुन ।। श्लोक ९ 

He who thus knows My divine birth & action does not get rebirth after leaving the body;he will come to Me, O Arjuna

He who knows truly my life and actions,- supernatural and special to me, which are intended solely for the protection of the good and to enable them to take refuge in me - Me who am devoid of birth, unlike ordinary beings whose birth is caused by karma associated with prakriti and its 3 gunas producing the evil of bondage, and who is endowed with auspicious attributes such as Lordship over all omniscience, infallible will etc.- Such a person after abandoning the present body will never be born, but will reach me only. By true knowledge of my divine birth and acts, all his sins  standing in his way of taking refuge in me are destroyed. In this birth itself, resorting to me and loving me and concentrating on me alone, he reaches me.

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 10


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.


1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 10

Dodamallur Krishna

Vita Raaga bhaya krodhah madmayah mam upasritah I
Bahavah gyana tapasa putah madbhavam agatah II sloka 10
वीत राग भय क्रोधाः मद्मयाः  माम उपाश्रिताः   ।
बहवः ज्ञान तपसा पूताः मद्भावं आगताः ।। श्लोक १० 

Freed from passion, fear & anger, filled with Me, taking refuge in Me, purified by penance in the fire of knowledge, many have entered into My Being.
 It is only after filtering that muddy water becomes fit to be mixed with pure water. Mind purged from passion, fear and anger assumes competency to grasp the Divine. Then getting absorbed in It becomes easy. Through absorption the glory of the Divine is increasingly realsied. There is then no difficulty whatsoever in taking refuge in what is known to be Benign. Fuel consigned to fire becomes fire itself. It is penance when individuals seek to know of the Divine and give themselves over to it. This way many have ascended from the human to the Divine. There is no purification greater than this. Mukti or emancipation in this is an eternal process.

Maya is inherent to Iswara. This maya is constituted of both vidya and avidya - knowledge and ignorance. Vidya-maya is made of discrmination, devotion, detachment and love of beings. It takes the aspirant towards God. Avidya-maya on the other hand estranges man from God 
Sri Ramakrishna Paramahamsa

  

Tuesday, November 22, 2011

Ramanuja's Gita Bhashyam - Chapter 4 - sloka 8


The entire content of this mail is from Swami Adidevananda's translation of Ramanuja Gita Bhashya, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 8


Paritranaya sadhunam vinashaya cha dushkritam I
Dharma samsthapanarthaya sambhavami yuge yuge II sloka 8
परित्राणाय साधूनां विनाशाय च दुष्कृतं ।
धर्म संस्थापनार्थाय संभवामि युगे युगे ।। श्लोक ८ 

For the protection of the good, for the destruction of the wicked and for the establishment of dharma, I am born age after age.


The good are those that follow the dharma, as defined above. They are the foremost among the vaishnavas, who have taken refuge in me. While my name, acts and form are inaccessible to speech and thought, these devotees cannot get support and sustenancefor themselves without perceiving me. They regard even a moment's time without me as a thousand kalpas. They become broken in every limb because of the separation from me. So I am born from age to age in the forms of Gods, men etc for protecting them by affording them the opportunity to behold my form and acts and to converse with me.
I am born  also for the destruction of those who are opposed to such devotees and for the restoration of declining vedic dharma, which consists of my worship. The main purpose of incarnation is the revealing of his adorable form so that all may worship him. The destruction of the wicked is secondary only. There is no specific restriction of the yugas like Krita, Treta etc for the appearance of Divine Incarnations 

Bhagavad Gita Chapter 4 - JnanaKarmaSanyasa Yoga - Sloka 9


The entire content of this mail is from Swami Chidbhavananda's translation of The Bhagavad Gita, published by Ramakrishna Mission.

The Advent & acts of the Incarnation - 4-9
1 Gita Sloka every day - Chapter 4 -JnanaKarmaSanyasa Yoga - Sloka 9
Kurukshetra
Janma karma cha me divyamevam yah vettti tattvatah I
Tyaktva deham punarjanma naiti mameti sah arjuna II sloka 9 
जन्म कर्म च मे दिव्यमेवं यः वेत्ति तत्त्वतः ।
त्यक्त्वा देहं पुनर्जन्म नैति ममेति सः अर्जुन ।। श्लोक ९ 

He who thus knows My divine birth & action in true light, having dropped the body, is not birth again, but comes unto Me, O Arjuna
The unborn Iswara puts on the appearance of birth and growth by His divine powers. imilarly the actionless Entity stages holy activities for the good of the world. Those spiritual men who intuit these facts about the Lord are able to live unaffected by the world even as the Incarnation does. Ultimately, while yet in the human frames and after casting them off, those blessed ones get themselves merged in the Absolute. Pondering over the play of the Divine as the human, is a sure menas to get at this great goal.
Treat not the personalities like Rama, Sita, Krishna, Radha and some others are mere allegorical entities. They were once in body and flesh as you aer now. But because of their spiritual perfection they seem more fictitious than factual. Iswara and His incarnation are one and the same even as ocean and the waves are.
A visitor to a palace can see only portions of it. But the prince apparent can have free access to all parts of the palace. Likewise Incarnations of God easily get into various states of spiritual consciousness.
It is rather difficult to comprehend the Infinite sporting in the finite human form.
During the advent of Sri Rama it was given to the seven rishis only to understand his divine descent. This way all incarnations are understood by only a few during their life time.
Sri Ramakrishna Paramahamsa
By what processes did the wise make themselves worthy of comprehending the Divine. The explanation comes in the next verse.