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The
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'Adugakuve
o Manasa Do not
ask, o mind;
1 2a 2b 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18a 18b
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" arjuna
uvâca arjunah
uvâca
-- Arjuna said; sannyâsam
-- renunciation;
karmanâm
-- of
all activities;
krishna -- o Krishna; punah -- again; yogam --
devotional
service; ca --
also; s'amsasi -- You are praising; yat -- which;
s'reyah
-- is more
beneficial; etayoh -- of these two; ekam -- one;
tat --
that; me --
unto me; brûhi -- please tell; sunis'citam --
definitely. s'rî
bhagavân uvâca s'ri-bhagavân
uvâca
-- the Personality of Godhead said;
sannyâsah
--
renunciation of
work; karma-yogah -- work in devotion; ca --
also;
nihs'reyasa-karau
-- leading to the path of liberation; ubhau --
both;
tayoh -- of the
two; tu -- but;
karma-sannyâsât
-- in comparison to
the
renunciation of
fruitive work; karma-yogah -- work in
devotion;
vis'ishyate --
is better.
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 jñeyah
sa nitya-sannyâsî jñeyah --
should be known; sah -- he; nitya -- always;
sannyâsî
--
renouncer; yah
-- who; na -- never; dveshthi -- abhors; na --
nor;
kânkshati
-- desires; nirdvandvah -- free from all dualities;
hi --
certainly;
mahâ-bâho
-- o mighty-armed one; sukham -- happily;
bandhât
-- from
bondage; pramucyate -- is completely
liberated.
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 sânkhya-yogau
prithag bâlâh sânkhya
-- analytical study of the material world; yogau --
work in
devotional
service; prithak -- different;
bâlâh
-- the less
intelligent;
pravadanti --
say; na -- never; pânditâh
-- the learned; ekam --
in
one; api --
even;
âsthitah
-- being situated; samyak --
complete;
ubhayoh -- of
both; vindate -- enjoys; phalam -- the
result. yat
sânkhyaih prâpyate sthânam yat -- what;
sânkhyaih
-- by means of sânkhya
philosophy; prâpyate
--
is achieved;
sthânam
-- place; tat -- that; yogaih -- by
devotional
service; api --
also; gamyate -- one can attain; ekam -- one;
sânkhyam
-- analytical
study; ca -- and; yogam -- action in devotion; ca
-- and;
yah -- one who;
pas'yati -- sees; sah -- he; pas'yati -- actually
sees. sannyâsas
tu mahâ-bâho sannyâsah
-- the renounced order of life; tu -- but;
mahâ-bâho
-- o
mighty-armed
one; duhkham -- distress;
âptum
-- afflicts one with;
ayogatah --
without devotional service; yoga-yuktah -- one
engaged in
devotional
service; munih -- a thinker; brahma -- the Supreme;
na
cirena --
without delay; adhigacchati -- attains. yoga-yukto
vis'uddhâtmâ yoga-yuktah --
engaged in devotional service;
vis'uddha-âtmâ
-- a
purified soul;
vijita-âtmâ
-- self-controlled; jita-indriyah --
having
conquered the
senses; sarva-bhûta -- to all living
entities;
âtma-bhûta-âtmâ
-- compassionate; kurvan api -- although engaged
in
work; na --
never; lipyate -- is entangled. naiva
kiñcit karomîti pralapan
visrijan grihnann na -- never; eva --
certainly; kiñcit -- anything; karomi -- I
do; iti
-- thus; yuktah
-- engaged in the divine consciousness; manyeta
--
thinks;
tattva-vit -- one who knows the truth; pas'yan --
seeing; s'rinvan -- hearing; spris'an -- touching;
jighran -- smelling; as'nan
--,eating;
gacchan -- going; svapan -- dreaming; s'vasan --
breathing; pralapan --
talking; visrijan -- giving up; grihnan --
accepting; unmishan
-- opening;
nimishan -- closing; api -- in spite of;
indriyâni
-- the
senses;
indriya-artheshu -- in sense gratification;
vartante -- let them
be so engaged;
iti -- thus; dhârayan
-- considering. brahmany
âdhâya karmâni brahmani -- unto
the Supreme Personality of Godhead;
âdhâya
--
resigning;
karmâni
-- all works; sangam -- attachment;
tyaktvâ
--
giving up;
karoti -- performs; yah -- who; lipyate -- is
affected; na
-- never; sah
-- he; pâpena
-- by sin; padma-patram -- a lotus
leaf;
iva -- like;
ambhasâ
-- by the water. kâyena
manasâ buddhyâ kâyena
-- with the body;
manasâ
-- with the mind;
buddhyâ
-- with the
intelligence;
kevalaih -- purified; indriyaih -- with the senses;
api
-- even;
yoginah -- Krishna conscious persons; karma --
actions;
kurvanti --
they perform; sangam -- attachment;
tyaktvâ
-- giving up;
âtma
-- of the self; s'uddhaye -- for the purpose of
purification. yuktah
karma-phalam tyaktvâ yuktah -- one who
is engaged in devotional service; karma-phalam --
the
results of all
activities; tyaktvâ
-- giving up; sântimn
-- perfect
peace;
âpnoti --
achieves; naishthhikîm -- unflinching;
ayuktah -- one
who is not in
Krishna consciousness;
kâma-karena
-- for enjoying the
result of work;
phale -- in the result; saktah -- attached;
nibadhyate
-- becomes
entangled.
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 sarva-karmâni
manasâ sarva -- all;
karmâni
-- activities; manasâ
-- by the mind; sannyasya -- giving up;
âste --
remains; sukham -- in happiness;
vas'î
-- one who is controlled;
nava-dvâre
-- in the place where there are nine gates; pure --
in the city; dehî -- the embodied soul; na --
never; eva -- certainly; kurvan -- doing anything;
na -- not; kârayan
-- causing to be done.
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 na
kartritvam na karmâni na -- never;
kartritvam -- proprietorship; na -- nor;
karmâni
--
activities;
lokasya -- of the people; srijati -- creates;
prabhuh -- the
master of the
city of the body; na -- nor; karma-phala -- with
the
results of
activities; samyogam -- connection;
svabhâvah
-- the modes
of material
nature; tu -- but; pravartate -- act. nâdatte
kasyacit pâpam na -- never;
âdatte --
accepts; kasyacit -- anyone's;
pâpam
-- sin; na
-- nor; ca --
also; eva -- certainly; sukritam -- pious
activities;
vibhuh -- the
Supreme Lord;
ajñânena
-- by ignorance; âvritam
--,covered;
jñânam
-- knowledge; tena -- by that; muhyanti --
are
bewildered;
jantavah -- the living entities. jñânena
tu tad ajñânam jñânena
-- by knowledge; tu -- but; tat -- that;
ajñânam
-- nescience;
yeshâm
-- whose; nâs'itam
-- is destroyed; âtmanah
-- of the living
entity;
teshâm
-- their; âdityavat
-- like the rising sun;
jñânam
--
knowledge;
prakâs'ayati
-- discloses; tat param --
Krishna
consciousness. tad-buddhayas
tad-âtmânas tat-buddhayah --
those whose intelligence is always in the Supreme;
tat-âtmânah
-- those whose minds are always in the Supreme;
tat-nishthhâh
-- those whose faith is only meant for the Supreme;
tat-parâyanâh
-- who have completely taken shelter of Him;
gacchanti -- go;
apunah-âvrittim
-- to liberation;
jñâna
-- by knowledge; nirdhûta -- cleansed;
kalmashâh
-- misgivings. vidyâ-vinaya-sampanne vidyâ
-- with education; vinaya -- and gentleness;
sampanne -- fully equipped; brahmane -- in the
brâhmana;
gavi -- in the cow; hastini -- in the elephant;
s'uni -- in the dog; ca -- and; eva -- certainly;
s'va-pâke
-- in the dog-eater (the outcaste); ca --
respectively; panditâh
-- those who are wise; sama-dars'inah -- who see
with equal vision. ihaiva
tair jitah sargoa iha -- in this
life; eva -- certainly; taih -- by them; jitah --
conquered; sargah -- birth and death;
yeshâm
-- whose; sâmye
-- in equanimity; sthitam -- situated; manah --
mind; nirdosham -- flawless; hi -- certainly; samam
-- in equanimity; brahma -- like the Supreme;
tasmât
-- therefore; brahmani -- in the Supreme; te --
they; sthitâh
-- are situated.
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 na
prahrishyet priyam prâpya na -- never;
prahrishyet -- rejoices; priyam -- the pleasant;
prâpya
--
achieving; na
-- does not; udvijet -- become agitated;
prâpya
--
obtaining; ca
-- also; apriyam -- the unpleasant; sthira-buddhih
--self-intelligent; asammûdhah --
unbewildered; brahma-vit -- one
who
knows the
Supreme perfectly; brahmani -- in the
transcendence; sthitah
--
situated. bâhya-spars'eshv
asaktâtmâ bâhya-spars'eshu
-- in external sense pleasure;
asakta-âtmâ
-- one who is
not attached;
vindati -- enjoys;
âtmani
-- in the self; yat --
that
which; sukham
-- happiness; sah -- he; brahma-yoga -- by
concentration
in Brahman;
yukta-âtmâ
-- self-connected; sukham -- happiness;
akshayam
-- unlimited;
as'nute -- enjoys. ye
hi samspars'ajâ bhogâ ye -- those; hi --
certainly;
samspars'a-jâh
-- by contact with the
material
senses; bhogâh
-- enjoyments; duhkha -- distress; yonayah
--
sources of; eva
-- certainly; te -- they are;
âdi
-- beginning; anta --
end; vantah --
subject to; kaunteya -- o son of
Kuntî;
na -- never;
teshu -- in
those; ramate -- takes delight; budhah -- the
intelligent
person.
s'aknotîhaiva
yah sodhum s'aknoti -- is
able; iha eva -- in the present body; yah -- one
who;
sodhum -- to
tolerate; prâk
-- before; s'arîra -- the body;
vimokshanât
-- giving up;
kâma
-- desire; krodha -- and anger; udbhavam
--
generated from;
vegam -- urges; sah -- he; yuktah -- in trance; sah
--
he; sukhî
-- happy; narah -- human being. yo'ntah-sukho
'ntarârâmas yah -- one who;
antah-sukhah -- happy from within;
antah-ârâmah
-- actively enjoying within;
tathâ
-- as well as; antah-jyotih -- aiming within; eva
-- certainly; yah -- anyone; sah -- he; yogî
-- a mystic;
brahma-nirvânam
-- liberation in the Supreme; brahma-bhûtah
-- being self-realized; adhigacchati -- attains.
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 labhante
brahma-nirvânam labhante --
achieve; brahma-nirvânam
-- liberation in the Supreme; rsayah -- those who
are active within;
kshîna-kalmasâh
-- who are devoid of all sins; chinna -- having
torn off; dvaidhâh
-- duality; yata-âtmânah
-- engaged in self-realization; sarva-bhûta
-- for all living entities; hite -- in welfare
work; ratâh
-- engaged.
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-bhûta-anthar-âtmâ,
the soul immanent in every being, is not distinct
from the âtmâ or soul that is in
you. So, be sarva-bhûta-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 kâma-krodha-vimuktânâm kâma
-- from desires; krodha -- and anger;
vimuktânâm
-- of those who are liberated;
yatînâm
-- of the saintly persons;
yata-cetasâm
-- who have full control over the mind; abhitah --
assured in the near future;
brahma-nirvânam
-- liberation in the Supreme; vartate -- is there;
vidita-âtmanâm
-- of those who are self-realized.
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 spars'ân
kritvâ bahir bâhyâms' yatendriya-mano-buddhir spars'ân
-- sense objects, such as sound;
kritvâ
-- keeping; bahih --
external;
bâhyân
-- unnecessary; cakshuh -- eyes; ca -- also; eva
--
certainly;
antare -- between; bhruvoh -- the eyebrows;
prâna-apânau
--
up-and
down-moving air; samau -- in suspension;
kritvâ
-- keeping;
nâsâ-abhyantara
-- within the nostrils;
cârinau
-- blowing; yata
--
controlled;
indriya -- senses; manah -- mind; buddhih --
intelligence;
munih -- the
transcendentalist; moksha -- for liberation;
parâyanah
--being so destined; vigata -- having discarded;
icchâ
-- wishes; bhaya
-- fear;
krodhah -- anger; yah -- one who;
sadâ
-- always; muktah --
liberated; eva
-- certainly; sah -- he is.
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 bhoktâram
yajña-tapasâm bhoktâram
-- the beneficiary; yajña -- of sacrifices;
tapasâm
-- and
penances and
austerities; sarva-loka -- of all planets and the
demigods
thereof;
mahâ-îs'varam
-- the Supreme Lord; suhridam -- the
benefactor;
sarva -- of
all; bhûtânâm
-- the living entities;
jñâtvâ
-- thus
knowing;
mâm
-- Me (Lord Krishna);
s'ântim
-- relief from
material
pangs; ricchati
-- one achieves.
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