JYAYSI che KARMANA B G 3.1
*अर्जुन* *उवाच* *|*
*ज्यायसी* *चेत्कर्मणस्ते* *मता* *बुद्धिर्जनार्दन* *|*
*तत्किं* *कर्मणि* *घोरे* *मां* *नियोजयसि* *केशव* *|| **1**||*
*व्यामिश्रेणेव* *वाक्येन* *बुद्धिं* *मोहयसीव* *मे* *|*
*तदेकं* *वद* *निश्चित्य* *येन* *श्रेयोऽहमाप्नुयाम्* *|| **2**||*
*arjuna uvācha jyāyasī chet karmaṇas te matā buddhir janārdana tat kiṁ
karmaṇi ghore māṁ niyojayasi keśhava vyāmiśhreṇeva vākyena buddhiṁ
mohayasīva me tad ekaṁ vada niśhchitya yena śhreyo ’ham āpnuyām*
*BG 3.1-2*: Arjun said: O Janardan, if You consider knowledge superior to
action, then why do You ask me to wage this terrible war? My intellect is
bewildered by Your ambiguous advice. Please tell me decisively the one path
by which I may attain the highest good.
The question raised from the mind of the immature Arjuna to the
knowledgeable Krishna. Many are there, who without knowledge complete,
assumed, their knowhow, as the mature one, and started teaching the world,
as if Guru. Their presumption assumed a perfection, within them, that they
do not know, that they do not know much. When a child kid speaks as if
well known, it is fun; but when the adult does it, it is a laughable stock.
Arjuna could think only at the level of the BUDDI and not THE MIND.
Buddhi (बुद्धि).is, 1) Perception, comprehension. 2) Intellect,
understanding, intelligence, talent; 3) Information, knowledge; बुद्धिर्यस्य
बलं तस्य 4) Discrimination, judgement, discernment; 7) An impression,
opinion, belief, idea, feeling;
8) Intention, purpose, design.
( ADI SANKARA) 'On account of the existence of the connexion of the soul
with the buddhi, as long as the soul exists.' That means: as long as this
Self is in the saṃsāra-state, as long as the saṃsāra-state is not brought
to an end by means of *perfect knowledge*, ( Buddi+ soul; then soul-buddi;
and soul + mind) so long the connexion of the soul with the buddhi does not
cease. And as long as its connexion with the buddhi, its limiting adjunct,
lasts, so long the individual soul remains individual soul, implicated in
transmigratory existence.
In reality, however, there is no individual soul but in so far as it
is fictitiously hypostatized by the buddhi, its limiting adjunct. For in
attempting to determine the object of the Vedānta-texts we meet with no
other intelligent substance but the one omniscient Lord whose nature is
eternal freedom. This appears from innumerable texts, such as the
following:--
'There is no other seer but he, there is no other hearer but he, there
is no other perceiver but he, there is no other knower but he'
(Bṛhadaranyaka . Upanishad . III, 7, 23);
'There is nothing that sees, hears, perceives, knows but it' (Bṛ. Up.
III, 8, 11); 'Thou art that' (Chandoggya . Up. VI, 8, 7); 'I am Brahman'
(Bṛ. Up. I, 4, 10).--How again is it known that the soul is connected with
the buddhi as long as it exists?--We reply: because that is seen (viz. in
scripture).
For scripture makes the following declaration: 'He who is within the
heart, consisting of knowledge, surrounded by the prāṇas, the person of
light, he remaining the same wanders along the two worlds as if thinking,
as if moving' (Bṛ. Up. IV, 3, 7). Here the term 'consisting of knowledge'
means 'consisting of buddhi,' as we infer from another passage, viz. 'The
Self consisting of knowledge, mind, life, sight, hearing' (Bṛ. Up. IV, 4,
5), where knowledge is enumerated among mind and, so on. By 'being made up
of buddhi' is meant 'having for one's essence the qualities of buddhi.'
Similarly a phrase like 'Devadatta is made up of womanishness,' which
may be made use of in ordinary language, means that in Devadatta feminine
attributes such as softness of voice and the like prevail. Moreover, the
passage, 'He remaining the same wanders along the two worlds,' declares
that the Self, even when going to another world, is not separated from the
buddhi, &c. For if we ask whereby it does remain the same, the answer,
based on proximity, is 'by means of the buddhi.'--Further, such modes of
expression, 'as if thinking,' 'as if moving,' lead us to the same
conclusion; for they mean that the Self does not think and move on its own
account, but thinks as it were and moves as it were, because the buddhi to
which it is joined really moves and thinks.—
Moreover, the connexion of the Self with the buddhi, its limiting
adjunct, depends on wrong knowledge, and wrong knowledge cannot cease
except through perfect knowledge; hence as long as there does not rise the
cognition of Brahman being the universal Self, so long the connexion of the
soul with the buddhi and its other limiting adjuncts does not come to an
end. Thus scripture also says, 'I know that great person of sunlike lustre
beyond the darkness. A man who knows him passes over death; there is no
other path to go' (Śvetaranya . Up. III, 8).
But, an objection is raised, in the states of deep sleep and
retractation (pralaya) no connexion of the Self with the buddhi can be
acknowledged, since scripture declares that 'then he becomes united with
the True, he is gone to his own' (Ch. Up. VI, 8, 1), and as then all
modifications have avowedly passed away. THUS BUDDI MISLEADS WITH THE
IMPERFECT KNOWLEDGE AND ACCUMULATE ADHARMIC FRUITION OR TENDING TO
PERFECTION, LENDS SOME IMPROVEMENTS. buddhi is tending top the lower
knowledge. Buddhi is duality where the soul is aa silent spectator.
Mind is abstract and when the “I” buddhi is swept out, the mind comes
into the operation to mingle with the soul.
MIND: The fact is that the mind subjectively is consciousness while
objectively it is this universe. “All persons have two bodies, a subtle one
suitable to the mind and a gross one. The mind performs all actions very
speedily in this mental body and fluctuates thereby. But the gross body
knows not anything and is inert.” All conceptions associated with actions
arising out of that (real)state which is intermediate between the powerful
Sat and Asat are nothing but the forms of the mind. No matter whence that
mind proceeds or what form it manifests itself with, then it will be
conducive to its progress. Mind is explained in Vasishta yoga as” In his
impetuous haste, he would entangle himself in a forest of trees full of
long brambles and being perforated all throughout the body, would flutter
like the moth in a flame. Then running to a fine plantain garden, he would
run to the other extreme of intense exultation. Again and again would he
recur from this pleasurable garden to the previous thorny forest and thence
into the well and back again, finding pleasure in none. The mind at
first turned its back upon discrimination and hence entangled itself in the
folds of Vāsanās <https://www.wisdomlib.org/definition/vasana#purana> of
objects. The cry set up is when the desires are sought to be annihilated.
{ARR story philosophy $1500 for rent; shall be thought over under our Vedic
philosophy}. The bewailing and the invocation for aid are through the pains
which the mind with half-developed Jñāna feels when it relinquishes all
desires. The final cool joy and the laugh consequent upon it, is the bliss
arising from the mind merging into the stainless Jñāna. And the real bliss
is that one which arises when the mind, divested of all desires through the
eternal Jina, destroys its subtle form. The scourging of the body refers to
the pains created through the excessive misconceptions of the mind.
यतो यतो निश्चलति मनश् चञ्चलम् अस्थिरम् ।
ततस् ततो नियम्यैतद् आत्मन्य् एव वशं नयेत् ॥ २६ ॥
*yato yato niścalati manaś cañcalam asthiram |*
*tatas tato niyamyaitad ātmany eva vaśaṃ nayet* || 26 ||6
>From whichever direction the restless and unsteady mind wanders to its
various sense objects, it should be restrained and brought back firmly
within the self alone. Hence, buddhi and mind are different; Mind behaves
according to the Buddhi; and buddhi is executed by the karma in the form of
a freewill in disguise. Mind as a witness wandering in all sides, stays
perfect, janma after the janma. Arjuna is confused between the Buddhi and
the Manas. Knowledge arising out of buddhi and that out of the
Mind-finally, are the measurable depth, between the Pit and the mountain.
And when attributing the superiority of the buddhi greater than the action,
the thoughts of Arjuna, becomes, meaningless.
Action: Action is of 2 kinds; one arising out of the desire; another
acting not for the self but, acting for the non-desire results; Kamya karma
and the Nishkamya karma. Arjuna here meant waging a war out of desire for
the kingdom, killing, his own kith and kin. This he means as an action.
Living with the Buddhi is superior, why kill kith and act to attain it, is
his question. He is confused because, he does not say whether the Kingdom
is needed or not; he does not express whether, he is capable of exploiting
his Buddhi to get the kingdom, without killing action. Maybe he is
confused, after all, why would one kill so many and get the kingdom? We are
all arjunas; we always confused with our thinking as the uppermost
priority. We think at level one and think we thought at level infinity. We
confuse the attributes as to the extent of our short knowledge. All our
actions are result oriented -plus or minus. However, all actions are not
“nish kamya karma”, as long as we feel the success; we get the plus or
minus; we use all actions, to our benefits. Where we have the actions of
desire we do not have the knowledge; when we attain the knowledge, its
because all our actions are not really, that of ours, but HIS. All deaths
are pre-determined. That is what later Krishna explains to Arjuna. When I
entered the house paying rent, HE did it; so when I cannot pay the rent,
and go out to the street, again it is his act; all are predetermined; and
this maturity was lacking in Arjuna in the initial question of “if
knowledge is superior to the action, then why”? As long as “ I “ do it,
BUDDHI is thought to be the uppermost. Action is inferior as Buddhi is
thought to be a tool to win all. But the action of “I” is Kamya karma-act
out of desire. When the Budhi is veiled off the Jeevatma the self, Mind
perceives everything in the right spectrum. KR IRS 81022
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