BHAGAVAT GEETHA – CHAPTER 4 – ज्ञानकर्मसंन्यसयोग: – YOGA OF RENUNCIATION OF ACTION IN KNOWLEDGE – PART 2

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यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।

अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ७ ॥ (4.7)

O Scion of the Bharatas! Whenever Dharma declines and adharma prevail then I project Myself.

O Scion of Bharata is to remind “You cannot tolerate the decline of Dharma because you have been born in the dynasty of Bharatas.

Also bhaa means the pursuit of knowledge and rata means one who is engaged in it.

Arjuna’s doubt is: “Is it the decline of Dharma and the increase of adharma delights You so You manifest at that time?”

Krishna says “No” to that and says:

परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।

धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ८ ॥ (4.8)

For the complete protection of the virtuous and for the total destruction of the wicked and to secure Dharma I am born age after age.

जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वतः ।

त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ९ ॥ (4.9)

He who thus knows truly the divine birth and actions of Mine does not get rebirth after casting off the body. He attains Me, O Arjuna.

‘He who thus knows’ what? He knows that even in the case of birthless One there is, in reality, a simulation of birth through Maayaa; and that even in the case of the actionless One there is a simulation of actions with the purpose of favoring others viz. sadhus.

वीतरागभयक्रोधा मन्मया मामुपाश्रिताः ।

बहवो ज्ञानतपसा पूता मद्भावमागताः ॥ १० ॥

Free from passion, fear, and wrath, filled with my power, dependent on Me, purified by the austerity of knowledge, many have attained my status.

How can this path of knowledge which is a destroyer of everything, be beneficial?

वीतरागभयक्रोध: are removed from the pure minded persons through discrimination.

मन्मया means those who have directly realized Me, the Supreme Self, through the identification of the word Tat and tvam.

Or whose mind is entirely fixed on Me.

पूत: ज्ञानतपसा means purified by the austerity of knowledge because it is the cause of the dissipation of actions.

So, indeed there is nothing purifying comparable to knowledge is the idea.

आगता मद्भावम् means attained my State which is Existence-Knowledge-Bliss.

So Arjuna doubts: Only those who are free from desire attain your State but what about those did not overcome desire?

Are you not being partial and pitiless? And the Lord says: “No”.

ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ॥ ११ ॥ (4.11)

According to the manner in which they approach Me, I favor them in that manner. O Partha! Human beings follow my path in every way.

Krishna says: I give them the fruits as desired by them, not contrariwise.

I favor the afflicted and the seekers of wealth, who do not aspire for Liberation, by removing their afflictions, by bestowing wealth.

By granting knowledge to seekers after Liberation who perform selfless actions.

Arjuna doubts: Even so you favor only those who are devoted to you and not those who are devoted to other gods.

Krishna says: O son of Prtha! Humans who are eligible for rites and duties follow my path even while worshiping Indra and others.

इन्द्रं मित्रं वरुणं अग्निम आहुरतो दिव्यं सा सुपर्णो गरुतमान एकं सत विप्रा बहुधा वदन्ति || (ऋग्वेद 1.164.46)

“They call him Indra, Mitra, Varuṇa, Agni, and he is heavenly nobly-winged Garutmaan. To what is One, sages give many a title.”

So the next doubt of Arjuna is: Why is it all people do not adore you O Vasudeva?

काङ्क्षन्तः कर्मणां सिद्धिं यजन्त इह देवताः ।

क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ १२ ॥ (4.12)

Longing for success in action on earth, they worship the gods; for quickly is success born of action in this world of man.

This is karma bhoomi. There is pleasure as also pain in doing karma.  Quicker the result greater the happiness.

Praying for success in efforts undertaken is the nature of humans in this world.

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