Some time back I received, One liner on pep up from Bhagavat Gita. Those
words are not from B G however, in order to encourage the persons who think
what is there in B G, let us consider them. B G is a Upanishad, concise
dictionary of the Vedas and other Upanishads in the words of GOD TO HUMAN.
The main points of sum and the substances are as under:
1 CONFUSION
2 तत्रापश्यत्स्थितान् पार्थ: पितृ नथ पितामहान् | आचार्यान्मातुलान्भ्रातृ
न्पुत्रान्पौत्रान्सखींस्तथा || 26|| श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि |Chap1
tatrapashyat sthitan parthah pitrin atha pitamahan
acharyan matulan bhratrin putran pautran sakhims tatha
shvashuran suhridash chaiva senayor ubhayor api
BG 1.26: There, Arjun could see stationed in both armies, his fathers,
grandfathers, teachers, maternal uncles, brothers, cousins, sons, nephews,
grand-nephews, friends, fathers-in-law, and well-wishers.
Pandavas was committing a lot of dharmic -blunders, and were
suffering, including the worst of Draupadi vastrabaranam. Kauravas heaped
insults upon insults over the hearts of the Pandavas, who were the heir
apparent for the throne. Kauravas refused to part with even 5 houses. All
the so-called above relations were only on the side of the villainy.
Bhishma gave the interpretations, only, in favour of the villainy. Guru
went along with the Kauravas-dharma. Draupadi alone was raising the logics
of the non-dharmic acts of the Kauravas. GOD alone helped Draupadi.
Draupadi needs the blood which Bheema alone gave her. Arjuna, who did not
think of the relatives and friends, as their well-wishers, suddenly became
emotional, in the huge war field. They are the words of cowards. Increasing
the emotional intelligence was//is// will be the B G. Arjuna cannot
understand the ignominy of the Draupadi. The cause of the B G is this verse.
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2 CLARIFICATION NEEDS
कार्पण्यदोषोपहतस्वभाव:
पृच्छामि त्वां धर्मसम्मूढचेता: |
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 7||
kārpaṇya-doṣha—the flaw of cowardice; upahata—besieged; sva-bhāvaḥ—nature;
pṛichchhāmi—I am asking; tvām—to you; dharma—duty; sammūḍha—confused;
chetāḥ—in heart; yat—what; śhreyaḥ—best; syāt—may be;
niśhchitam—decisively; brūhi—tell; tat—that; me—to me; śhiṣhyaḥ—disciple;
te—your; aham—I; śhādhi—please instruct; mām—me; tvām—unto you;
prapannam—surrendered
karpanya-doshopahata-svabhavah
prichchhami tvam dharma-sammudha-chetah
yach-chhreyah syannishchitam bruhi tanme
shishyaste ’ham shadhi mam tvam prapannam
BG 2.7: I am confused about my duty, and am besieged with anxiety and faint
heartedness. I am Your disciple, and am surrendered to You. Please instruct
me for certain what is best for me.
This is a great moment in the Bhagavad Gita, when for the first time Arjun,
who is Shree Krishna’s friend and cousin, requests him to be his Guru.
Arjun pleads to Shree Krishna that he has been overpowered by kārpaṇya
doṣha, or the flaw of cowardice in behaviour, and so he requests the Lord
to become his Guru and instruct him about the path of auspiciousness. FIRST
SURRENDER EVEN BEFORE THE UPADESAM. All the Vedic scriptures declare in
unison that it is through the medium of a Spiritual Master that we receive
divine knowledge for our eternal welfare:
tadvijñānārthaṁ sa gurumevābhigachchhet samitpāṇiḥ śhrotriyaṁ
brahmaniṣhṭham (Muṇḍakopaniṣhad 1.2.12) [v4]
“To know the Absolute Truth, approach a Guru who is both a knower of the
scriptures and is practically situated on the platform of God-realization.”
tasmād guruṁ prapadyeta jijñāsuḥ śhreya uttamam
śhābde pare cha niṣhṇātaṁ brahmaṇy upaśhamāśhrayam
(Bhāgavatam 11.3.21) [v5]
“Seekers of the Truth should surrender themselves to a Spiritual Master who
has understood the conclusion of the scriptures and taken complete shelter
of God, leaving aside all material considerations.”
The Ramayan states:
guru binu bhava nidhi tarai na koī, jauṅ biranchi sankara sama hoī. [v6]
“Not even the most elevated of spiritual aspirants can cross over the
material ocean without the grace of the Guru.” Shree Krishna states this
himself in the Bhagavad Gita in verse 4.34: “Learn the truth by approaching
a spiritual master. Inquire from him with reverence and render service unto
him. Such an enlightened Saint can impart knowledge unto you because he has
seen the truth.”
To demonstrate the need for accepting a Guru to gain knowledge, Shree
Krishna himself took this step. In his youth, he went to the hermitage
of Sandipani
Muni to learn sixty-four sciences from him. His classmate, Sudama(Kuselar)
, remarked regarding this:
yasya chchhando mayaṁ brahma deha āvapanaṁ vibho
śhreyasāṁ tasya guruṣhu vāso ’tyanta viḍambanam
(Bhāgavatam 10.80.45) [v7]
“O Shree Krishna, the Vedas are like your body, manifested from the
knowledge that you possess (hence, what requirement do you have for making
a Guru). Yet, you too pretend you need to learn from a Guru; this is only
your divine leela (pastime).” Shree Krishna is in fact the first Guru of
the world, because he is the Guru of Brahma, the first-born in this
material world. He performed this leela for our benefit, to teach by his
example that we souls, who are under the influence of Maya, will need a
Guru to dispel our ignorance. In this verse, Arjun takes the step of
surrendering to Shree Krishna as his disciple, and requests his Guru to
enlighten him regarding the proper course of action.
Hence, THE MAN IN DOUBT WANTS A SOLUTION FOR THE LIFE PROBLEM, TO
WAGE A WAR IN THE ARMY OF THE SOCIETY. He is in the status of confusion. To
be or not to be , Shakespeare took much later from Arjuna transferring to
his character AntonyTaking a decision is so easier as long as it does not
affect you; solvadhu yarkkum eliyavam; aridhu; solliya vannanm seyal. Where
the results are projected under the suspended animation, decision becomes
tough; so how to decide on the issue? that is the confusion of Arjuna; so,
when it is difficult to decide, we need someone else to share the problem
or render some kind of help. We wish to tag people to stand around us, to
decide perfectly. However, are they fine enough to solve your riddles? If
not, they do not possess the quality of a Guru. A stature of Guru alone or
the advice of an experienced alone, may become a good lead to solve the
struggle of the mind. Here so Krishna becomes a Guru. Thus, we need someone
to fall back, to learn the right path is chap II.
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जातस्य हि ध्रुवो मृत्युर्ध्रुवं जन्म मृतस्य च |
तस्मादपरिहार्येऽर्थे न त्वं शोचितुमर्हसि || 27||
jātasya—for one who has been born; hi—for; dhruvaḥ—certain; mṛityuḥ—death;
dhruvam—certain; janma—birth; mṛitasya—for the dead; cha—and;
tasmāt—therefore; aparihārye arthe—in this inevitable situation; na—not;
tvam—you; śhochitum—lament; arhasi—befitting
jatasya hi dhruvo mrityur dhruvam janma mritasya cha
tasmad apariharye ’rthe na tvam shochitum arhasi
BG 2.27: Death is certain for one who has been born, and rebirth is
inevitable for one who has died. Therefore, you should not lament over the
inevitable.
Guru starts in General theme of birth and death. Death is certain;
rebirth is inevitable. So all the doubts and confusions are in between
these periods only. Guru says for one who knows the theory of certainty,
there is no confusion; but one who is unaware of the certainty, but
imagined that he is the doer, confusion prevails. SOURCE OF CONUSION IS
ONESELF.
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अवाच्यवादांश्च बहून्वदिष्यन्ति तवाहिता: |
निन्दन्तस्तव सामर्थ्यं ततो दु:खतरं नु किम् || 36||
avāchya-vādān—using harsh words; cha—and; bahūn—many; vadiṣhyanti—will say;
tava—your; ahitāḥ—enemies; nindantaḥ—defame; tava—your; sāmarthyam—might;
tataḥ—than that; duḥkha-taram—more painful; nu—indeed; kim—what
avachya-vadansh cha bahun vadishyanti tavahitah
nindantastava samarthyam tato duhkhataram nu kim
BG 2.36: Your enemies will defame and humiliate you with unkind words,
disparaging you might. Alas, what could be more painful than that?
Confusion is unnecessary since, arjun invites the wrong conclusions
by the opponents. When he remains silent in confusion, they think Arjun is
a COWARD. KRISHNA SAYS INDIRECTLY, THE ACT OF COWARDICE IS, MISPLACED
SYMPATHY. INACTION. SENSELESS PERCEPTIONS ON WHICH ARJUN THINGS HE HAD
ACTED CORRECTLY. Indirectly meant, generally, confusion is confounded,
only by wrong perceptions, which one is lead to think as correct.
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3 FIRST SALVO FOR ACTION -YAGNA
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धन: |
तदर्थं कर्म कौन्तेय मुक्तसङ्ग: समाचर || 9||
yajña-arthāt—for the sake of sacrifice; karmaṇaḥ—than action; anyatra—else;
lokaḥ—material world; ayam—this; karma-bandhanaḥ—bondage through one’s
work; tat—that; artham—for the sake of; karma—action; kaunteya—Arjun, the
son of Kunti; mukta-saṅgaḥ—free from attachment; samāchara—perform properly
yajnarthat karmano ’nyatra loko ’yam karma-bandhanah
tad-artham karma kaunteya mukta-sangah samachara
BG 3.9: Work must be done as a yajna to the Supreme Lord; otherwise, work
causes bondage in this material world. Therefore, O son of Kunti, for the
satisfaction of God, perform your prescribed duties, without being attached
to the results.
Rig vedam entangled all only to perform the yagna. Yagna is not
mere performing fire-homams, mechanically. Focussed work, focussed in
action, is the yagna. So, each has to take the action as YAGNA. To be a
brahmin is tough. He is responsible for the welfare of the society. His
sacrifice is the cherishment of other Varnas. BEING SELFISH IS NOT
BRAHMINHOOD; SELFLESS LIFE FOR THE SAKE OF GOOD LIFE OF OTHERS; HE DOES THE
JOB OF A BRAHMAM, IMPARTIALLY, SO HE CHANGES INTO A BRAHMIN. THAT IS THE
PRINCIPLE FOR THE OTHER VARNAS ALSO. Arjuna must act only as a Yagna,
unmindful of the consequences, in the right direction. First salvo is ACT-
ACT NONCHALANT.
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न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन |
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि || 22||
na—not; me—mine; pārtha—Arjun; asti—is; kartavyam—duty; triṣhu—in the
three; lokeṣhu—worlds; kiñchana—any; na—not; anavāptam—to be attained;
avāptavyam—to be gained; varte—I am engaged; eva—yet; cha—also; karmaṇi—in
prescribed duties
na me parthasti kartavyam trishu lokeshu kinchana
nanavaptam avaptavyam varta eva cha karmani
BG 3.22: There is no duty for Me to do in all the three worlds, O Parth,
nor do I have anything to gain or attain. Yet, I am engaged in prescribed
duties.
Why yagna? Brahmam receives and donates as if a brahmin varna or all other
varnas. HE is never born; he is the existence whether all of us are here or
not; HE is indestructible; he has no desire to gain; But has to maintain
THE DHARMA. Suppose HE does not do anything, who can question HIM and How
long? Yet Brahmam is acting. And the lord indirectly says that HE has
nothing to gain and yet working, for the sake of others. Boss is working
then why not the sub-ordinates? HE leads the way, why don’t you follow HIM?
I have no desire; I AM WORKING; why don’t you ARJUNA?
Value of Yagnam, to work as Yagnam is well said in the Purusha suktam Rig
vedam as (ALL CAME OUT OF YAGNAM ONLY THE YAGNAM WORK OF THE BRAHMAM)
1-7 Devaa yad yagnam thanvaana. Abhadhnan purusham pasum.
Tham yagnam barhisi prokshan. Purusham Jaatham agradha.
1-8 Thena deva ayajantha. Saadhya rushayasch ye.
Tasmad yagnath sarva hutha. Sam brutham prushad ajyam.
1-9 Pasus tha aschakre vayavyaan. Aaranyaan graamyascha ye.
Tasmad yagnath sarva hutha.Rucha saamanee jagniree.
1-10 Chanadaa si jagnire tasmath.Yajus tasmad jaayatha.
Tasmad aswaa ajaayantha. Ye ke chobhaya tha tha.
1-11 Gavooha janjire tasmath. Tasmad gnatha ajavaya.
Yad purusha vyadhadhu.Kathidhaa vyakalpayan.
1-12 Mukham kimsya koo bahu. Kaavuruu pada a uchyathe.
Brahmanasya Mukham aseed.Bahu rajanya krutha.
1-13 Ooru tadasys yad vaisya.Padbhyo sudro aajayatha.
Chandrama manaso Jatha.Chaksho surya Ajayatha.
1-14 Mukhad Indras cha Agnis cha.Pranad Vayua aajayatha.
Nabhya aseed anthareeksham.seershno dhou samavarthatha.
1-15 Padbyam Bhoomi, disaa srothrath.Tadha lokaa akampayan.
Vedahametham purusham mahantham.Adhitya varna thamasathu pare,
1-16 Sarvani roopani vichinthya dheera. Namaani kruthwa abhivadan
yadasthe.
Dhaatha purasthad yamudhajahara.sacra pravidhaan pradhisascha thathra.
1-17 Thamevam vidwaan anu mrutha iha bavathi. Naanya pandha ayanaaya
vidhyathe.
*Yagnena yagnam aya jantha devaa*. Thaani dharmani pradhamanyasan.
It has a wider meaning not just creation or the manifestations of the
brahmam as Purusha and Prakriti. THUS WORKING AS A YAGNAM IS THE STEPPING
TOWARDS THE WORH CONCEPT. Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
K Rajaram IRS 21 8 23
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