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The original Sanskrit verses and
(word for word translated) of the
Mahābhārata, Bhīshma 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 Sannyāsa Yoga'  

 

 

  


 

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

" Listen to this spoken chapter in Audio "

 

Verse 1.

arjuna uvāca
sannyāsam karmanām krishna
punar yogam ca samsasi
yac chreya etayor ekam
tan me brūhi suniścitam

Verse 2.

śrī bhagavān uvāca
sannyāsah karma-yogaś ca
nihśreyasa-karāv ubhau
tayos tu karma-sannyāsāt
karma-yogo viśishyate

     In karma-sannyāsah yoga, we have three words, karma, sannyāsah, and yoga. Karma means action; sannyāsah means renunciation of worldly taints (vāsanās: 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 sannyāsah 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-sannyāsah) 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.

jeyah sa nitya-sannyāsī
yo na dveshthi na kānkshati
nirdvandvo hi mahā-bāho
sukham bandhāt pramucyate

     Students should listen to the sacred message of the Gītā 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.

sānkhya-yogau prithag bālāh
pravadanti na panditāh
ekam apy āsthitah samyag
ubhayor vindate phalam

Verse 5.

yat sānkhyaih prāpyate sthānam
tad yogair api gamyate
ekam sānkhyam ca yogam ca
yah paśyati sa paśyati

Verse 6.

sannyāsas tu mahā-bāho
duhkham āptum ayogatah
yoga-yukto munir brahma
na cirenādhigacchati

Verse 7.

yoga-yukto viśuddhātmā
vijitātmā jitendriyah
sarvabhūtātmabhūtātmā
kurvann api na lipyate

Verse 8-9.

naiva kicit karomīti
yukto manyeta tattva-vit
paśya śrinvan spriśa jighrann
aśnan gacchan svapan śvasan

pralapan visrijan grihnann
unmishan nimishann api
indriyānīndriyārtheshu
vartanta iti dhārayan

Verse 10.

brahmany ādhāya karmāni
sangam tyaktvā karoti yah
lipyate na sa pāpena
padma-patram ivāmbhasā

Verse 11.

kāyena manasā buddhyā
kevalair indriyair api
yoginah karma kurvanti
sangam tyaktvātma-śuddhaye

Verse 12.

yuktah karma-phalam tyaktvā
śāntim āpnoti naishthhikīm
ayuktah kāma-kārena
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-karmāni manasā
sannyasyāste sukham vaśī
nava-dvāre pure dehī
naiva kurvan na kārayan

     Sacrifice (tyāga: renunciation) is the essence of spiritual life. All men must necessarily have tyāga. 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 karmāni
lokasya srijati prabhuh
na karma-phala-samyogam
svabhāvas tu pravartate

Verse 15.

nādatte kasyacit pāpam
na caiva sukritam vibhuh
ajānenāvritam jānam
tena muhyantijantavah


Verse 16.

jānena tu tad ajānam
yeshām nāśitam ātmanah
teshām ādityavaj jānam
prakāśayati tat param

Verse 17.

tad-buddhayas tad-ātmānas
tan-nisthhhās tat-parāyanāh
gacchanty apunar-āvrittim
jāna-nirdhūta-kalmashāh

Verse 18.

vidyā-vinaya-sampanne
brāhmane gavi hastini
śuni caiva śvapāke ca
panditāh sama-darśinah

Verse 19.

ihaiva tair jitah sargoa
yeshām sāmye sthitam manah
nirdosham hi samam brahma
tasmād brahmani te sthitāh

     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 prāpya
nodvijet prāpya cāpriyam
sthira-buddhir asammūdho
brahma-vid brahmani sthitah

Verse 21.

bāhya-sparśeshv asaktātmā
vindaty ātmani yat sukham
sa brahma-yoga-yuktātmā
sukham akshayam aśnute

Verse 22.

ye hi samsparśajā bhogā
duhkha-yonaya eva te
ādy-antavantah kaunteya
na teshu ramate budhah

Verse 23.

śaknotīhaiva yah sodhum
prāk śarīra-vimokshanāt
kāma-krodhodbhavam vegam
sa yuktah sa sukhī narah

Verse 24.

yo'ntah-sukho 'ntarārāmas
tathāntar-jyotir eva yah
sa yogī brahma-nirvānam
brahma-bhūto '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 nirvāna (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-nirvānam
rishayah kshīna-kalmashāh
chinna-dvaidhā yatātmānah
sarva-bhūta-hite ratāh

     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-bhūta-anthar-ātmā, the soul immanent in every being, is not distinct from the ātmā or soul that is in you. So, be sarva-bhūta-hite ratāh, that is to say, eager to promote the well-being of all beings. Perform all acts enjoined by the śāstras and scriptures for this sake, in the spirit of dedication, with no eye on the fruits thereof. This is the true nishkama-karma. - Gītā Vahini, p. 229

Verse 26.

kāma-krodha-vimuktānām
yatīnām yata-cetasām
abhito brahma-nirvānam
vartate viditātmanām

     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.

sparśān kritvā bahir bāhyāmś
cakshuś caivāntare bhruvoh
prānāpānau samau kritvā
nāsābhyantara-cārinau

yatendriya-mano-buddhir
munir moksha-parāyanah
vigatecchā-bhaya-krodho
yah sadā mukta eva sah

     Lord Krishna stresses in the Bhagavad Gītā 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 (kāma), anger (krodha), and greed or extreme miserliness (lobha). Man generally identifies himself with the anātmā (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-ātmā and attribute their ephemeral existence to worldly desires (water), and give them up, you get closer to the ātmā. 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-sannyāsa yoga (the renunciation of the fruits of one's actions.) - Summer Showers in Brindavan 1979, p. 72

     In chapter 5, sloka 28, the Gītā 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) - vigatecchā-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.

bhoktāram yaja-tapasām
sarva-loka-maheśvaram
suhridam sarva-bhūtānām
jātvā mām śāntim ricchati


 

      

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