Thursday, August 11, 2005
gita some extracts
pancaitani maha-bahokaranani nibodha me sankhye kritante proktani siddhaye sarva-karmanam
TRANSLATIONO mighty-armed Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.
PURPORT
A question may be raised that since any activity performed must have some reaction, how is it that the person in Krishna consciousness does not suffer or enjoy the reactions of work? The Lord is citing Vedanta philosophy to show how this is possible. He says that there are five causes for all activities, and for success in all activity one should consider these five causes. Sankhya means the stalk of knowledge, and Vedanta is the final stalk of knowledge accepted by all leading acaryas. Even Shankara accepts Vedanta-sutra as such. Therefore such authority should be consulted.The ultimate control is invested in the Supersoul. As it is stated in the Bhagavad-gita, sarvasya caham hridi sannivistah. He is engaging everyone in certain activities by reminding him of his past actions. And Krishna conscious acts done under His direction from within yield no reaction, either in this life or in the life after death.
TEXT 14
adhisthanam tatha karta karanam ca prithag-vidham vividhas ca prithak cesta daivam caivatra pancamam
TRANSLATIONThe place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul—these are the five factors of action.
PURPORT
The word adhisthanam refers to the body. The soul within the body is acting to bring about the results of activity and is therefore known as karta, “the doer.” That the soul is the knower and the doer is stated in the shruti. Esa hi drasta srasta (Prasna Upanishad 4.9). It is also confirmed in the Vedanta-sutra by the verses jno ’ta eva (2.3.18) and karta shastrarthavattvat (2.3.33). The instruments of action are the senses, and by the senses the soul acts in various ways. For each and every action there is a different endeavor. But all one’s activities depend on the will of the Supersoul, who is seated within the heart as a friend. The Supreme Lord is the supercause. Under these circumstances, he who is acting in Krishna consciousness under the direction of the Supersoul situated within the heart is naturally not bound by any activity. Those in complete Krishna consciousness are not ultimately responsible for their actions. Everything is dependent on the supreme will, the Supersoul, the Supreme Personality of Godhead. TEXT 15
sarira-van-manobhir yat karma prarabhate narah nyayyam va viparitam va pancaite tasya hetavah TRANSLATION Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
PURPORT
The words “right” and “wrong” are very significant in this verse. Right work is work done in terms of the prescribed directions in the scriptures, and wrong work is work done against the principles of the scriptural injunctions. But whatever is done requires these five factors for its complete performance.
TEXT 71
vihaya kaman yah sarvan pumams carati nihsprhah nirmamo nirahankarahsa shantim adhigacchati
TRANSLATION A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace.
PURPORT
To become desireless means not to desire anything for sense gratification. In other words, desire for becoming Krishna conscious is actually desirelessness. To understand one’s actual position as the eternal servitor of Krishna, without falsely claiming this material body to be oneself and without falsely claiming proprietorship over anything in the world, is the perfect stage of Krishna consciousness. One who is situated in this perfect stage knows that because Krishna is the proprietor of everything, everything must be used for the satisfaction of Krishna. Arjuna did not want to fight for his own sense satisfaction, but when he became fully Krishna conscious he fought because Krishna wanted him to fight. For himself there was no desire to fight, but for Krishna the same Arjuna fought to his best ability. Real desirelessness is desire for the satisfaction of Krishna, not an artificial attempt to abolish desires. The living entity cannot be desireless or senseless, but he does have to change the quality of the desires. A materially desireless person certainly knows that everything belongs to Krishna (isavasyam idam sarvam), and therefore he does not falsely claim proprietorship over anything. This transcendental knowledge is based on self-realization—namely, knowing perfectly well that every living entity is an eternal part and parcel of Krishna in spiritual identity, and that the eternal position of the living entity is therefore never on the level of Krishna or greater than Him. This understanding of Krishna consciousness is the basic principle of real peace.
TEXT 72 esa brahmi sthitih partha nainam prapya vimuhyati sthitvasyam anta-kale ’pi brahma-nirvanam rcchati TRANSLATION That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
PURPORT
One can attain Krishna consciousness or divine life at once, within a second—or one may not attain such a state of life even after millions of births. It is only a matter of understanding and accepting the fact. Khatvanga Maharaja attained this state of life just a few minutes before his death, by surrendering unto Krishna. Nirvana means ending the process of materialistic life. According to Buddhist philosophy, there is only void after the completion of this material life, but Bhagavad-gita teaches differently. Actual life begins after the completion of this material life. For the gross materialist it is sufficient to know that one has to end this materialistic way of life, but for persons who are spiritually advanced, there is another life after this materialistic life. Before ending this life, if one fortunately becomes Krishna conscious, he at once attains the stage of brahma-nirvana. There is no difference between the kingdom of God and the devotional service of the Lord. Since both of them are on the absolute plane, to be engaged in the transcendental loving service of the Lord is to have attained the spiritual kingdom. In the material world there are activities of sense gratification, whereas in the spiritual world there are activities of Krishna consciousness. Attainment of Krishna consciousness even during this life is immediate attainment of Brahman, and one who is situated in Krishna consciousness has certainly already entered into the kingdom of God.
Brahman is just the opposite of matter. Therefore brahmi sthiti means “not on the platform of material activities.” Devotional service of the Lord is accepted in the Bhagavad-gita as the liberated stage (sa gunan samatityaitan brahma-bhuyaya kalpate). Therefore, brahmi sthiti is liberation from material bondage.
Srila Bhaktivinoda Thakura has summarized this Second Chapter of the Bhagavad-gita as being the contents for the whole text. In the Bhagavad-gita, the subject matters are karma-yoga, jnana-yoga, and bhakti-yoga. In the Second Chapter karma-yoga and jnana-yoga have been clearly discussed, and a glimpse of bhakti-yoga has also been given, as the contents for the complete text.
tasmad yasya maha-baho nigrhitani sarvasah indriyanindriyarthebhyas tasya prajna pratisthita TRANSLATION Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
PURPORT
One can curb the forces of sense gratification only by means of Krishna consciousness, or engaging all the senses in the transcendental loving service of the Lord. As enemies are curbed by superior force, the senses can similarly be curbed, not by any human endeavor, but only by keeping them engaged in the service of the Lord. One who has understood this—that only by Krishna consciousness is one really established in intelligence and that one should practice this art under the guidance of a bona fide spiritual master—is called sadhaka, or a suitable candidate for liberation.
TEXT 69
ya nisa sarva-bhutanamtasyam jagarti samyamiyasyam jagrati bhutanisa nisa pasyato muneh
TRANSLATION
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
PURPORT
There are two classes of intelligent men. One is intelligent in material activities for sense gratification, and the other is introspective and awake to the cultivation of self-realization. Activities of the introspective sage, or thoughtful man, are night for persons materially absorbed. Materialistic persons remain asleep in such a night due to their ignorance of self-realization. The introspective sage remains alert in the “night” of the materialistic men. The sage feels transcendental pleasure in the gradual advancement of spiritual culture, whereas the man in materialistic activities, being asleep to self-realization, dreams of varieties of sense pleasure, feeling sometimes happy and sometimes distressed in his sleeping condition. The introspective man is always indifferent to materialistic happiness and distress. He goes on with his self-realization activities undisturbed by material reactions.
TEXT 70
apuryamanam acala-pratishthamsamudram apah pravishanti yadvattadvat kama yam pravishanti sarvesa shantim apnoti na kama-kami
TRANSLATION
A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean, which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires.
PURPORT
Although the vast ocean is always filled with water, it is always, especially during the rainy season, being filled with much more water. But the ocean remains the same—steady; it is not agitated, nor does it cross beyond the limit of its brink. That is also true of a person fixed in Krishna consciousness. As long as one has the material body, the demands of the body for sense gratification will continue. The devotee, however, is not disturbed by such desires, because of his fullness. A Krishna conscious man is not in need of anything, because the Lord fulfills all his material necessities. Therefore he is like the ocean—always full in himself. Desires may come to him like the waters of the rivers that flow into the ocean, but he is steady in his activities, and he is not even slightly disturbed by desires for sense gratification. That is the proof of a Krishna conscious man—one who has lost all inclinations for material sense gratification, although the desires are present. Because he remains satisfied in the transcendental loving service of the Lord, he can remain steady, like the ocean, and therefore enjoy full peace. Others, however, who want to fulfill desires even up to the limit of liberation, what to speak of material success, never attain peace. The fruitive workers, the salvationists, and also the yogis who are after mystic powers are all unhappy because of unfulfilled desires. But the person in Krishna consciousness is happy in the service of the Lord, and he has no desires to be fulfilled. In fact, he does not even desire liberation from the so-called material bondage. The devotees of Krishna have no material desires, and therefore they are in perfect peace.
TRANSLATIONO mighty-armed Arjuna, according to the Vedanta there are five causes for the accomplishment of all action. Now learn of these from Me.
PURPORT
A question may be raised that since any activity performed must have some reaction, how is it that the person in Krishna consciousness does not suffer or enjoy the reactions of work? The Lord is citing Vedanta philosophy to show how this is possible. He says that there are five causes for all activities, and for success in all activity one should consider these five causes. Sankhya means the stalk of knowledge, and Vedanta is the final stalk of knowledge accepted by all leading acaryas. Even Shankara accepts Vedanta-sutra as such. Therefore such authority should be consulted.The ultimate control is invested in the Supersoul. As it is stated in the Bhagavad-gita, sarvasya caham hridi sannivistah. He is engaging everyone in certain activities by reminding him of his past actions. And Krishna conscious acts done under His direction from within yield no reaction, either in this life or in the life after death.
TEXT 14
adhisthanam tatha karta karanam ca prithag-vidham vividhas ca prithak cesta daivam caivatra pancamam
TRANSLATIONThe place of action [the body], the performer, the various senses, the many different kinds of endeavor, and ultimately the Supersoul—these are the five factors of action.
PURPORT
The word adhisthanam refers to the body. The soul within the body is acting to bring about the results of activity and is therefore known as karta, “the doer.” That the soul is the knower and the doer is stated in the shruti. Esa hi drasta srasta (Prasna Upanishad 4.9). It is also confirmed in the Vedanta-sutra by the verses jno ’ta eva (2.3.18) and karta shastrarthavattvat (2.3.33). The instruments of action are the senses, and by the senses the soul acts in various ways. For each and every action there is a different endeavor. But all one’s activities depend on the will of the Supersoul, who is seated within the heart as a friend. The Supreme Lord is the supercause. Under these circumstances, he who is acting in Krishna consciousness under the direction of the Supersoul situated within the heart is naturally not bound by any activity. Those in complete Krishna consciousness are not ultimately responsible for their actions. Everything is dependent on the supreme will, the Supersoul, the Supreme Personality of Godhead. TEXT 15
sarira-van-manobhir yat karma prarabhate narah nyayyam va viparitam va pancaite tasya hetavah TRANSLATION Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
PURPORT
The words “right” and “wrong” are very significant in this verse. Right work is work done in terms of the prescribed directions in the scriptures, and wrong work is work done against the principles of the scriptural injunctions. But whatever is done requires these five factors for its complete performance.
TEXT 71
vihaya kaman yah sarvan pumams carati nihsprhah nirmamo nirahankarahsa shantim adhigacchati
TRANSLATION A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace.
PURPORT
To become desireless means not to desire anything for sense gratification. In other words, desire for becoming Krishna conscious is actually desirelessness. To understand one’s actual position as the eternal servitor of Krishna, without falsely claiming this material body to be oneself and without falsely claiming proprietorship over anything in the world, is the perfect stage of Krishna consciousness. One who is situated in this perfect stage knows that because Krishna is the proprietor of everything, everything must be used for the satisfaction of Krishna. Arjuna did not want to fight for his own sense satisfaction, but when he became fully Krishna conscious he fought because Krishna wanted him to fight. For himself there was no desire to fight, but for Krishna the same Arjuna fought to his best ability. Real desirelessness is desire for the satisfaction of Krishna, not an artificial attempt to abolish desires. The living entity cannot be desireless or senseless, but he does have to change the quality of the desires. A materially desireless person certainly knows that everything belongs to Krishna (isavasyam idam sarvam), and therefore he does not falsely claim proprietorship over anything. This transcendental knowledge is based on self-realization—namely, knowing perfectly well that every living entity is an eternal part and parcel of Krishna in spiritual identity, and that the eternal position of the living entity is therefore never on the level of Krishna or greater than Him. This understanding of Krishna consciousness is the basic principle of real peace.
TEXT 72 esa brahmi sthitih partha nainam prapya vimuhyati sthitvasyam anta-kale ’pi brahma-nirvanam rcchati TRANSLATION That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
PURPORT
One can attain Krishna consciousness or divine life at once, within a second—or one may not attain such a state of life even after millions of births. It is only a matter of understanding and accepting the fact. Khatvanga Maharaja attained this state of life just a few minutes before his death, by surrendering unto Krishna. Nirvana means ending the process of materialistic life. According to Buddhist philosophy, there is only void after the completion of this material life, but Bhagavad-gita teaches differently. Actual life begins after the completion of this material life. For the gross materialist it is sufficient to know that one has to end this materialistic way of life, but for persons who are spiritually advanced, there is another life after this materialistic life. Before ending this life, if one fortunately becomes Krishna conscious, he at once attains the stage of brahma-nirvana. There is no difference between the kingdom of God and the devotional service of the Lord. Since both of them are on the absolute plane, to be engaged in the transcendental loving service of the Lord is to have attained the spiritual kingdom. In the material world there are activities of sense gratification, whereas in the spiritual world there are activities of Krishna consciousness. Attainment of Krishna consciousness even during this life is immediate attainment of Brahman, and one who is situated in Krishna consciousness has certainly already entered into the kingdom of God.
Brahman is just the opposite of matter. Therefore brahmi sthiti means “not on the platform of material activities.” Devotional service of the Lord is accepted in the Bhagavad-gita as the liberated stage (sa gunan samatityaitan brahma-bhuyaya kalpate). Therefore, brahmi sthiti is liberation from material bondage.
Srila Bhaktivinoda Thakura has summarized this Second Chapter of the Bhagavad-gita as being the contents for the whole text. In the Bhagavad-gita, the subject matters are karma-yoga, jnana-yoga, and bhakti-yoga. In the Second Chapter karma-yoga and jnana-yoga have been clearly discussed, and a glimpse of bhakti-yoga has also been given, as the contents for the complete text.
tasmad yasya maha-baho nigrhitani sarvasah indriyanindriyarthebhyas tasya prajna pratisthita TRANSLATION Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
PURPORT
One can curb the forces of sense gratification only by means of Krishna consciousness, or engaging all the senses in the transcendental loving service of the Lord. As enemies are curbed by superior force, the senses can similarly be curbed, not by any human endeavor, but only by keeping them engaged in the service of the Lord. One who has understood this—that only by Krishna consciousness is one really established in intelligence and that one should practice this art under the guidance of a bona fide spiritual master—is called sadhaka, or a suitable candidate for liberation.
TEXT 69
ya nisa sarva-bhutanamtasyam jagarti samyamiyasyam jagrati bhutanisa nisa pasyato muneh
TRANSLATION
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
PURPORT
There are two classes of intelligent men. One is intelligent in material activities for sense gratification, and the other is introspective and awake to the cultivation of self-realization. Activities of the introspective sage, or thoughtful man, are night for persons materially absorbed. Materialistic persons remain asleep in such a night due to their ignorance of self-realization. The introspective sage remains alert in the “night” of the materialistic men. The sage feels transcendental pleasure in the gradual advancement of spiritual culture, whereas the man in materialistic activities, being asleep to self-realization, dreams of varieties of sense pleasure, feeling sometimes happy and sometimes distressed in his sleeping condition. The introspective man is always indifferent to materialistic happiness and distress. He goes on with his self-realization activities undisturbed by material reactions.
TEXT 70
apuryamanam acala-pratishthamsamudram apah pravishanti yadvattadvat kama yam pravishanti sarvesa shantim apnoti na kama-kami
TRANSLATION
A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean, which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires.
PURPORT
Although the vast ocean is always filled with water, it is always, especially during the rainy season, being filled with much more water. But the ocean remains the same—steady; it is not agitated, nor does it cross beyond the limit of its brink. That is also true of a person fixed in Krishna consciousness. As long as one has the material body, the demands of the body for sense gratification will continue. The devotee, however, is not disturbed by such desires, because of his fullness. A Krishna conscious man is not in need of anything, because the Lord fulfills all his material necessities. Therefore he is like the ocean—always full in himself. Desires may come to him like the waters of the rivers that flow into the ocean, but he is steady in his activities, and he is not even slightly disturbed by desires for sense gratification. That is the proof of a Krishna conscious man—one who has lost all inclinations for material sense gratification, although the desires are present. Because he remains satisfied in the transcendental loving service of the Lord, he can remain steady, like the ocean, and therefore enjoy full peace. Others, however, who want to fulfill desires even up to the limit of liberation, what to speak of material success, never attain peace. The fruitive workers, the salvationists, and also the yogis who are after mystic powers are all unhappy because of unfulfilled desires. But the person in Krishna consciousness is happy in the service of the Lord, and he has no desires to be fulfilled. In fact, he does not even desire liberation from the so-called material bondage. The devotees of Krishna have no material desires, and therefore they are in perfect peace.
# posted by swami Daivyga @ 5:27 AM 
