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The original Sanskrit verses and
(word for word translated) of the
Mahâbhârata, Bhîshma Parva ch. 23-40.

with comments taken from the writings of



 

 

 

 

'Adugakuve o Manasa
Adugu Koladi Adi Adugunu Padunani
Adugakunna Pani Vadigaanagunani
Adugani Sabarini Aadarincheade

Do not ask, o mind;
The more you ask, the lower it is placed.
Without asking, the task proceeds quickly.
Sabari, who never asked, was showered with grace!

 

1 2a 2b 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18a 18b

 

Chapter 5
The Yoga of Work in Detachment
'About the reality of detachment'
'Karma Sannyâsa Yoga'  

 

 

  


 

         " Listen to this chapter sung!  "
[slokas 2 to 7]

" Listen to this spoken chapter in Audio "

 

Verse 1.

arjuna uvâca
sannyâsam karmanâm krishna
punar yogam ca samsasi
yac chreya etayor ekam
tan me brűhi sunis'citam

Verse 2.

s'rî bhagavân uvâca
sannyâsah karma-yogas' ca
nihs'reyasa-karâv ubhau
tayos tu karma-sannyâsât
karma-yogo vis'ishyate

     In karma-sannyâsah yoga, we have three words, karma, sannyâsah, and yoga. Karma means action; sannyâsah means renunciation of worldly taints (vâsanâs: one's propensity, one's aptitude, based on one's karma; hindrance in one's own conditioning and experience of possibly also previous lives) and desires and rising above attachment and hatred; and yoga means union with the divine. (yoga: science of the unification or association of consciousness; the linking up of oneself with the absolute truth or God).

"O, Arjuna", Krishna said, "this aspect of sannyâsah is lacking in you. You are still swayed by attachment and ego. None can desist from action. Man is continually engaged in action. Therefore, renunciation of action (karma-sannyâsah) is neither realistic nor practical."

"Instead, while performing action, transform it into worship. Dedicate all your actions to God and perform them for His pleasure. Such actions will place you on the path of bhakti (devotion)."

Thus, Krishna initiated Arjuna into the secret of karma yoga. Karma yoga should become natural to man. Whatever be the act performed, it should elevate and ennoble the doer. It is not enough if one merely listens to something noble; one must take it to heart and ruminate over it. - Summer Showers in Brindavan 1979, pp. 72-3

Verse 3.

jńeyah sa nitya-sannyâsî
yo na dveshthi na kânkshati
nirdvandvo hi mahâ-bâho
sukham bandhât pramucyate

     Students should listen to the sacred message of the Gîtâ and imbibe it in their hearts. Recognizing the truth that motive-less action performed for the pleasure of God (karma yoga) is higher than giving up of all activity, they should serve society in a selfless manner without an eye for reward. Develop love for all so that greed does not seize you into a state of godlessness. Also, desire and anger should be controlled to the maximum possible. - Summer Showers in Brindavan 1979, p. 73

Verse 4.

sânkhya-yogau prithag bâlâh
pravadanti na panditâh
ekam apy âsthitah samyag
ubhayor vindate phalam

Verse 5.

yat sânkhyaih prâpyate sthânam
tad yogair api gamyate
ekam sânkhyam ca yogam ca
yah pas'yati sa pas'yati

Verse 6.

sannyâsas tu mahâ-bâho
duhkham âptum ayogatah
yoga-yukto munir brahma
na cirenâdhigacchati

Verse 7.

yoga-yukto vis'uddhâtmâ
vijitâtmâ jitendriyah
sarvabhűtâtmabhűtâtmâ
kurvann api na lipyate

Verse 8-9.

naiva kińcit karomîti
yukto manyeta tattva-vit
pas'yań s'rinvan spris'ań jighrann
as'nan gacchan svapan s'vasan

pralapan visrijan grihnann
unmishan nimishann api
indriyânîndriyârtheshu
vartanta iti dhârayan

Verse 10.

brahmany âdhâya karmâni
sangam tyaktvâ karoti yah
lipyate na sa pâpena
padma-patram ivâmbhasâ

Verse 11.

kâyena manasâ buddhyâ
kevalair indriyair api
yoginah karma kurvanti
sangam tyaktvâtma-s'uddhaye

Verse 12.

yuktah karma-phalam tyaktvâ
s'ântim âpnoti naishthhikîm
ayuktah kâma-kârena
phale sakto nibadhyate

     Man has the right to perform action; to ask for the fruits thereof he has none. God alone can dispense the fruits of man's actions. - Summer Showers in Brindavan 1979, p. 70

Verse 13.

sarva-karmâni manasâ
sannyasyâste sukham vas'î
nava-dvâre pure dehî
naiva kurvan na kârayan

     Sacrifice (tyâga: renunciation) is the essence of spiritual life. All men must necessarily have tyâga. Although one might not be willing to make sacrifices, nature will force him to do so. It behooves man, therefore, to undertake sacrifice even before he is compelled. - Summer Showers in Brindavan 1979, p. 70

Verse 14.

na kartritvam na karmâni
lokasya srijati prabhuh
na karma-phala-samyogam
svabhâvas tu pravartate

Verse 15.

nâdatte kasyacit pâpam
na caiva sukritam vibhuh
ajńânenâvritam jńânam
tena muhyantijantavah


Verse 16.

jńânena tu tad ajńânam
yeshâm nâs'itam âtmanah
teshâm âdityavaj jńânam
prakâs'ayati tat param

Verse 17.

tad-buddhayas tad-âtmânas
tan-nisthhhâs tat-parâyanâh
gacchanty apunar-âvrittim
jńâna-nirdhűta-kalmashâh

Verse 18.

vidyâ-vinaya-sampanne
brâhmane gavi hastini
s'uni caiva s'vapâke ca
panditâh sama-dars'inah

Verse 19.

ihaiva tair jitah sargoa
yeshâm sâmye sthitam manah
nirdosham hi samam brahma
tasmâd brahmani te sthitâh

     Brahman is One, unchanging, everlasting. A mind filled with yearning for Brahman will see the One in all; it will remain unaffected by the smiles and sneers of fortune. - Sathya Sai Speaks IX, p. 147

Verse 20.

na prahrishyet priyam prâpya
nodvijet prâpya câpriyam
sthira-buddhir asamműdho
brahma-vid brahmani sthitah

Verse 21.

bâhya-spars'eshv asaktâtmâ
vindaty âtmani yat sukham
sa brahma-yoga-yuktâtmâ
sukham akshayam as'nute

Verse 22.

ye hi samspars'ajâ bhogâ
duhkha-yonaya eva te
âdy-antavantah kaunteya
na teshu ramate budhah

Verse 23.

s'aknotîhaiva yah sodhum
prâk s'arîra-vimokshanât
kâma-krodhodbhavam vegam
sa yuktah sa sukhî narah

Verse 24.

yo'ntah-sukho 'ntarârâmas
tathântar-jyotir eva yah
sa yogî brahma-nirvânam
brahma-bhűto 'dhigacchati

     No one seeks grief; all seek joy. But those who know that grief is the interlude between two joys and joy the interlude between two griefs will seek to attain the stage when they will not be agitated by either the fierce or the friendly storm! That stage of equanimity is the most desirable. It is what is called nirvâna (the end of one's material activities or one's material existence which does not mean that one denies spiritual activities or a spiritual existence), when the mind is in perfect equilibrium, unaffected by the blows of fortune, good or bad. For he knows that he has no right to judge whether what happens is good or bad, beneficial or maleficent. - Sathya Sai Speaks VII, p. 174

Verse 25.

labhante brahma-nirvânam
rishayah kshîna-kalmashâh
chinna-dvaidhâ yatâtmânah
sarva-bhűta-hite ratâh

     Though you know that there is nothing for you to acquire, for you have placed your complete trust in the Lord and live only as an offering to the Lord, still, like king Janaka [B.G. 3:20] and others, you have to engage yourselves in activity for the well-being of the world, loka-sangraha. The sarva-bhűta-anthar-âtmâ, the soul immanent in every being, is not distinct from the âtmâ or soul that is in you. So, be sarva-bhűta-hite ratâh, that is to say, eager to promote the well-being of all beings. Perform all acts enjoined by the s'âstras and scriptures for this sake, in the spirit of dedication, with no eye on the fruits thereof. This is the true nishkama-karma. - Gîtâ Vahini, p. 229

Verse 26.

kâma-krodha-vimuktânâm
yatînâm yata-cetasâm
abhito brahma-nirvânam
vartate viditâtmanâm

     Desire impels you to go against the established code of social behavior even at the cost of losing your honor and reputation. It makes you get immersed in selfishness and disregard your duty to society and God. It raises its hood in every aspect of your life and turns you into a demon.

     Anger destroys your intelligence and warps your judgment. The angry man forfeits success in all his endeavors and invites societal censure. He brings dishonor to himself, to his friends and relatives, who desert him. He is led to sin and thereby ruins his life. - Summer Showers in Brindavan 1979, p. 71

Verse 27-28.

spars'ân kritvâ bahir bâhyâms'
cakshus' caivântare bhruvoh
prânâpânau samau kritvâ
nâsâbhyantara-cârinau

yatendriya-mano-buddhir
munir moksha-parâyanah
vigatecchâ-bhaya-krodho
yah sadâ mukta eva sah

     Lord Krishna stresses in the Bhagavad Gîtâ that absolute purity of heart is an essential requisite for treading the path of sacrifice. What is sacrifice? What is it that one must give up? Is it the transient wealth one has? Does sacrifice mean the giving up of one's wife and children? Nay, these are but matters that relate to the environment conditioning man's external life. Sacrifice means giving up one's desires (kâma), anger (krodha), and greed or extreme miserliness (lobha). Man generally identifies himself with the anâtmâ (non-atma) without realizing his true nature. The reflection of the sky in a pot of water disappears the moment you pour out the water. Likewise, when you recognize the temporal nature of all that is non-âtmâ and attribute their ephemeral existence to worldly desires (water), and give them up, you get closer to the âtmâ. Unless you sacrifice desire, anger and greed or miserliness, you cannot attain divinity. - Summer Showers 1979, p. 71

     Thus, by desire, anger, and greed, man's devotion and wisdom diminish and his actions are tainted. Therefore, Krishna enjoined Arjuna to be free from these vices, to overcome illusion, to develop inner vision and spiritual wisdom, and to follow the path of karma-sannyâsa yoga (the renunciation of the fruits of one's actions.) - Summer Showers in Brindavan 1979, p. 72

     In chapter 5, sloka 28, the Gîtâ says that the muni (wise or self-realized soul) who is eager to attain liberation must be master of his senses, mind, and intellect and he has also to give up iccha (likes and dislikes, preferences), bhaya (fear of something unpleasant or undesirable happening) and krodha (resentment anger, at those who cause disappointment or grief or loss) - vigatecchâ-bhaya-krodho - is the expression used. The sloka goes on to say that such a person is already liberated; he has nothing else to do! - Sathya Sai Speaks VII, p. 452

Verse 29.

bhoktâram yajńa-tapasâm
sarva-loka-mahes'varam
suhridam sarva-bhűtânâm
jńâtvâ mâm s'ântim ricchati


 

      

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