ÛIm] g]v]t]/ g]it]] s]pt]dõx]o%dy]]y]: - Û ]ˆ]y]iv]B]]g] y]og]: s]pt] dõxo%dy y]: - Û ˆ]y]ivwB g] yog]: Volume 5 t]idty]n]ib]s]\d]]y] ýl]\ y]#]t]p]: ißýy]]: t]idwty]n]ibws]\d y] ýl]\ y]#]t]p]: ißwy : d]n]ißýy]] õ iv]iv]d]]: ißy]nt]e m]ox] ä]im/x]ib]: 17-25 d]n]ißwy õ ivwivwd : ißwyante mox] ä im/xwibw: s]d/b]]v]e s]]d]ub]]v]e c] s]idtye]t]tp ýy]ujy]t]e s]d/b ve s DuB ve c] s]idwtyet]tp ýyujy]te p ýx]st]e äým]*in] t]t]] s]ccbd: p]]t]* y]ujy]t]e 17-26 p ýx]ste äýrõm]*inw t]t s]ccabda: p rt]* yujy]te y]#]e t]p]is] d]n]e c] ist]it]: s]idit] c]ocy]t]e y]#e t]p]isw d ne c] istwitw: s]idiwtw cocy]te äým]* c]ev] t]dt]i*y]\ s]idty]ev]]ib]d]iy]t]e 17-27 äýrm]* cev] t]darti*y]\ s]idwtyev ibwdiy]te aûõ y]] hut]\ d ]\ t]p]st]pt]\ äý&t]\ c] y]t]/ aûõ ay hut]\ da ]\ t]p]st]pt]\ ä&t]\ c] y]t/ as]idty]ucy]t]e p]]t]* n] c] t]tp ty] n]o wh 17-28 as]idwtyucy]te p rt]* n] c] t]tp ty] no wha wit] ÛIm]d/B]g]v] It]]s]u [p]in]s]ts]u b Àõiv] õ]y]]\ y]og]x]]sˆ]e witw ÛIm]d/B]g]v] It isu [p]inws]tsu b aàõivw iy i\ yog]x isˆe ÛI ýä&sn]]j]u*n] s]\v]]de Û ]ˆ]y] iv]b]]g]y]og]on]]m] ÛI ä&sn irju*n] s]\v ide Ûa iˆ]y] vwb ig] yogo n im] s]pt]dõx]o%dy]]y]: s]pt] dõxo%dy iy]: Bhagvat Gita 43
As we may recall, Sri Krishna concluded the last chapter (Chapter 16) advising Arjuna as follows: t]sm]]cc]sˆ]\ p ým]]n]\ t]e ä y]]* ä y]* vy]v]ist]t]o t]småccåsˆ]\ p ýmån]\ te ä ryå* ä ry]* vy]v]istwto #]]tv]] x]]sˆ] iv]d]]n]o \ äým]* äýt]u*im]h]h*is] 16-24 #ÅtvÅ xåsˆ] ivwdåno a\ äýrm]* äýrtu*im]hårh*iasw For you Arjuna, in determining what is to be done and what is not to be done in any given situation, the Sastras, meaning the mandates of the Vedas and the Upanishads are your guide. With clear knowledge and understanding of what is said in the Sastras, do what you need to do in life, in keeping with the eternal laws of D]m]* D]rm]*, the s]n]]t]n] D]m]* s]nåt]na D]rm]* - Vedic mandates, for proper conduct in daily life. The above statement from Sri Krishna gives rise to a question from Arjuna. Arjuna says: aj]u*n] [v]]c] arju*n] [v c] y]e x]]sˆ] iv]id]m]uts]&jy] y]j]nt]e Û y]]inv]t]]: ye x sˆ] ivwidwmuts&jy] y]j]nte Ûa ay invwt : t]es]]\ in]sq] t]u ä äý&sn] s] v]m]]ho rj]st]m]: 17-1 tes \ inwsq tu ä ä&sn] s] v]m ho raj]st]m]: There are people who perform y]#] äým]*s y]#] äýrmas - Vedic rituals of various kinds, with utmost Ûõ ] Ûõ Å, but without strictly following x]]sˆ] iv]id] x sˆ] ivwidw - the mandates of the Sastra, with respect to the proper performance of such rituals. Ûõ ] Ûõ Å and g]un] gun] being directly related, what is the state of disposition of the ant]: ärn] ant]: äaran] - mind and b]uiõ bui w of such people. Is it one of s] v] g]un] isai va gun], g]un] raj]s gun] or t]m]s]/ g]un] tam]s gun]? That is Arjuna's question. B]g]v]]n]/ B]g]v n/ points out one's g]un] gun], manifested through one's äým]* äýrma*, depends upon one's Ûõ ] Ûõ Å in performing the äým]* äýrma* involved. Just like g]un] gun], the nature of Ûõ ] Ûõ Å also is three fold, namely s]]i v]äý Ûõ ] is i vwä Ûõ Å, r]j]s]/ Ûõ ] r j]s Ûõ Å, and t]]m]s]/ Ûõ ] t m]s Ûõ Å, corresponding to s] v] g]un] isai va gun], rj]s]/ g]un] raj]s gun] and t]m]s]/ g]un] tam]s gun] respectively. Bhagvat Gita 44
When one talks about any äým]* äýrma*, as one done with Ûõ ] Ûõ Å, that Ûõ ] Ûõ Å is generally assumed to be s]]i v]äý Ûõ ] is i vwä Ûõ Å, because s]]i v]äý Ûõ ] is i vwä Ûõ Å is the only kind of Ûõ ] Ûõ Å that deserves to be called Ûõ ] Ûõ Å. r]j]s]/ Ûõ ] r j]s Ûõ Å and t]]m]s]/ Ûõ ] t m]s Ûõ Å only indicate absence of s]]i v]äý Ûõ ] is i vwä Ûõ Å. Any äým]* äýrma* done with s]]i v]äý Ûõ ] is i vwä Ûõ Å is naturally a s]]i v]äý äým]* is i vwä äýrma* manifesting the s] v] g]un] isai va gun] of the mind and b]uiõ bui w of the person involved. Then the question is, can a y]#] äým]* y]#] äýrma* - a Vedic ritual, done with p]un]* Ûõ ] purn]* Ûõ Å, be a s]]i v]äý äým]* is i vwä äýrma* if it is done improperly in terms of x]]sˆ] iv]id] x sˆ] ivwidw - the strict rules of the Sastras pertaining to the proper performance of the ritual involved? The answer is, Yes, even such a y]#] äým]*s y]#] äýrma*s can be a s]]i v]äý äým]* i s i vwä äýrma* provided it is totally dedicated to p]rõmàìv]rõ p]rõmàìv]r, by simply uttering, with worshipful attitude, any one of the three Veda mantras ao> o>, t]t]/ t]t/ or s]t]/ s]t, either individually or collectively, with understanding and appreciation of their contents, as unfolded by the Upanishads, because each one of the above three Veda mantras reveals b ýàõn]/ b ýàõn/, the p]rõmàìv]rõ p]rõmàìv]r, already in oneself, available for recognition by one's own b]uiõ bui w. By such devotional utterance of ao> o>, t]t]/ t]t/ or s]t]/ s]t, or, any y]#] äým]* y]#] äýrma*, even though done improperly in terms of x]]sˆ] iv]id] x sˆ] ivwidw, naturally becomes transformed into x]]sˆ] iv]d]]n] [ äým]* x sˆ] iv]d n] [ a äýrma* - äým]* äýrma* done totally in accordance with the mandates of the Sastras, not in form, but in effect. That is the power of the mantras ao> o>, t]t]/ t]t/ and/or s]t]/ s]t. Thus, with the devotional utterance of ao> o>, t]t]/ t]t/ or s]t]/ s]t mantra, every äým]* äýrma* done with Ûõ ] Ûõ Å, whatever be its form, becomes s]]i v]äý äým]* is i vwä äýrma* manifesting the s] v] g]un] isai va gun] nature of the mind and b]uiõ bui w of the person involved. Bhagvat Gita 45
Having said that, B]g]v]]n]/ B]g]v n/ talked about ao> o> mantra last time, and now says something more about the t]t]/ t]t/ and s]t]/ s]t mantras t]idty]n]ib]s]\d]]y] ýl]\ y]#]t]p]: ißýy]]: t]idwty]n]ibws]\d y] ýl]\ y]#]t]p]: ißwy : d]n]ißýy]] õ iv]iv]d]]: ißy]nt]e m]ox] ä]im/x]ib]: 17-25 d]n]ißwy õ ivwivwd : ißwyante mox] ä im/xwibw: The word t]t]/ t]t/ literally means "that", referring the some object. But, when the word t]t]/ t]t/ is used without reference to any particular object, t]t]/ t]t/ refers to p]rõ\b ýàõ p]rõ\b ýàõ, as in the Upanishad declaration t]t]/ tv]\ ais] t]t tv]\ aiswi/ - That p]rõ\b ýàõ p]rõ\b ýàõ You are. For example, while doing any äým]* äýrma*, if one says t]t]/ ap]*n]\ ast]u t]t arp]*n]\ astu, it means b ýàõ]p]*n]\ ast]u b ýà rp]*n]\ astu - whatever I do, may it be total dedication to p]rõmàìv]rõ p]rõmàìv]r. That is the attitude behind the action. Therefore, B]g]v]]n]/ B]g]v n/ says here: t]t]/ wit] t]t/ witw ([d]h&ty] [d h&ty]) - with the devotional utterance of the word t]t]/ ýl]\ an]ib]s]\d]]y] t]t/ ýl]\ an]ibws]\d y] - without seeking or expecting any fruit of action, any result in view iv]iv]d]]: y]#]ißýy]]: t]p]: ißýy]]: d]n]ißýy]] c]õ m]ox] ä]im/x]ib]: ißy]nt]e ivwivwd : y]#] ißwy : t]p]: ißwy : d]n]ißwy h cõ mox] ä im/xwibw: ißwyante - various kinds of y]#] äým]*s y]#] äýrma*s, t]p]s]/ äým]*s t]p]s/ äýrma*s and d]n] äým]*s d]n] äýrma*s are done with Ûõ ] Ûõ Å, by those who live a life in the exclusive pursuit of m]ox] mox], such as äým]*y]og]is äýrm] *yogis and s]\ny]]s]is s]ny sis. y]#] äým]*s y]#] äýrma*s*, t]p]s]/ äým]*s t]p]s/ äýrmas* and d]n] äým]*s d]n] äýrma*s are to be done by everybody, whether one is a s]\s]]ri s]\s ri or äým]*y]og]i äýrm] *yogi or s]\ny]]s]i s]ny si. Even though Sanyasis have freed themselves from their obligations to do many worldly duties, still they have y]#] y]#], d]n] d]n] and t]p]s]/ äým]*s t]p]s/ äýrmas* to do from time to time. And, when they do such äým]*s äýrma*s, Bhagvat Gita 46
they always commence their äým]*s äýrma*s with the word t]t]/ ap]*n]\ ast]u t]t/ arp]*n]\ astu, thus dedicating the äým]* äýrma* totally to p]rõmàìv]rõ p]rõmàìv]r. A Sanyasi does not do any äým]* äýrma* for any result, because m]ox] mox] is his only goal and reaching that goal is not the result of any äým]* äýrma*. m]ox] mox] is gained only by knowledge, not by äým]* äýrma*. Then why should Sanyasis do any äým]* äýrma*? A Sanyasi does a äým]* äýrma* only for ant]: ärn] x]ui ant]: äaran] xui w - to keep the mind and b]uiõ bui w clear. We must understand that ant]: ärn] x]ui ant]: äaran] xui w is not a äým]* ýl] äýrm]* ýl], because ant]: ärn] ant]: äaran] is x]u \ xu a\ - clean by nature, but ant]: ärn] ant]: äaran] being only an instrument, it is also subject to collecting dust every day, and that dust has to be removed by s]]i v]äý äým]* is i vwä äýrma**, and indeed, that is the purpose of any äým]* äýrma* for every person. Therefore, by doing the äým]* äýrma* with Ûõ ] Ûõ Å - ýl]\ an]ib]s]\d]]y] ýl]\ ]n]ibws]\d y] - without seeking or expecting any result, the Ûõ ] Ûõ Å for the äým]* äýrma* becomes s]]i v]äý Ûõ ] is i vwä Ûõ Å. By dedicating that äým]* äýrma* with s]]i v]äý Ûõ ] is i vwä Ûõ Å totally to p]rõmàìv]rõ p]rõmàìv]r, by devotional utterance of t]t]/ t]t - t]t]/ ap]*n]\ ast]u t]t arp]*n]\ astu, that äým]* äýrma* becomes a means for gaining ant]: ärn] x]ui ant]: äaran] xui w. Usually, the word t]t]/ t]t/ is uttered in the form ao> t]t]/ s]t]/ o> t]t/ s]t or t]dp]*n]\ ast]u t]darp]*n]\ astu Devotional utterances of ao> o> and or t]t]/ t]t/ and /or s]t]/ s]t have the same effect. In the next two verses, B]g]v]]n]/ B]g]v n/ tells something about the word s]t]/ s]t in particular. s]d/b]]v]e s]]d]ub]]v]e c] s]idtye]t]tp ýy]ujy]t]e s]d/b ve s DuB ve c] s]idwtyet]tp ýyujy]te p ýx]st]e äým]*in] t]t]] s]ccbd: p]]t]* y]ujy]t]e 17-26 Bhagvat Gita 47
p ýx]ste äýrõm]*inw t]t s]ccabda: p rt]* yujy]te y]#]e t]p]is] d]n]e c] ist]it]: s]idit] c]ocy]t]e y]#e t]p]isw d ne c] istwitw: s]idiwtw cocy]te äým]* c]ev] t]dt]i*y]\ s]idty]ev]]ib]d]iy]t]e 17-27 äýrm]* cev] t]darti*y]\ s]idwtyev ibwdiy]te s]t]/ wit] At]t]/ p ýy]ujy]t]e s]t]/ B]]v]e s]]d]ub]]v]e c] s]it wtw et]t p ýyujy]te s]t B ve s Du B ve c] - The word s]t]/ s]it is particularly used referring to s]t]/ B]]v] s]t B va and s]]d]ub]]v] s DuB va. s]t]/ B]]v] s]t B va refers to something good and auspicious, which has come into existence as a perceptible entity. For example, the birth of a child is auspicious. That child is s]t]/ s]it. The word s]t]/ s]it literally means "Is", indicating something in existence. In reality, the only existence is p]rõmàìv]rõ p]rõmàìv]r. Therefore, the very utterance of the word s]t]/ s]it refers to something that manifests x]ub]\ xub]\ and p]iv]ˆ]\ p]ivwˆ]\ - auspicious and purifying. When you say "this is, that is, something else is" and so on, what you are really telling is "p]rõmàìv]rõ p]rõmàìv]r is s]t]/ s]it, p]r\b ýàõ p]ra\ b ýàõ is" because Wx]]v]]sy]\ wd\ s]v]*m]/ WxÅvÅsy]\ wda\ s]rv]*m/ - all that is manifest is indeed p]rõmàìv]r p]rõmàìv]r. s]]d]ub]]v] s DuB va is s]tp]urs]u B]]v] s]tpurs] BÅv] - the disposition of one who is committed to the pursuit of Wìv]rõ #]]n]\ Wìv]rõ #Ån]\ - such a person is a s]]d]u s Du. Here again, one who has come into existence as a s]]d]u s Du, which means, the person was not a s]]d]u s Du before, but he is a s]]d]u s Du now, because of his new awakening to s]t]/ b]uiõ s]it bui w. t]t]] p]]t]* t]t p rt]* - In a similar manner, O! Arjuna s]t]/ x]bd: y]ujy]t]e p ýx]st]e äým]*in] s]t ìabda: yujy]te p ýx]ste äýrõm]*inw - the word s]t]/ s]t is used for any sacred äým]* äýrma*, any sanctifying äým]* äýrma*. For example, marriage, Upanayanam, etc. are considered s]t]/ äým]*s s]t äýrma*s. Any äým]* Bhagvat Gita 48
äýrma* done with Ûõ ] Ûõ Å and Wìv]r ap]*n] b]uiõ Wìv]ra arp]*n] bui w is a p ýx]st] äým]* p ýx]sta äýrma* - auspicious äým]* äýrma*, and such äým]* äýrma* is s]t]/ äým]* s]t äýrma*. We may briefly recall here how Sri Krishna described äým]* äýrma* in Chapter 8. Arjuna asks the question iäým]/ äým]* iäwm/ äýrma* - What is äým]* äýrma*? B]g]v]]n]/ B]g]v n/ says: B]Ut]B]]v] [d/b]v]är: iv]s]g]*: äým]*s]\i#]t]: BUt]B v] [d/b]v]äara: ivws]rg]*: äýrm]* s]\i#wt]: - äým]* äýrma* is iv]s]g]* äým]* ivws]rg]* äýrma*, which means Wìv]rõ aip]*t] äým]* Wìv]rõ airpw*t] äýrma* - äým]* äýrma* dedicated to p]rõmàìv]rõ p]rõmàìv]r. Ûõ ] Ûõ Å here is understood, because without Ûõ ] Ûõ Å, there can be no dedication to p]rõmàìv]rõ p]rõmàìv]r. The äým]* äýrma* dedicated to p]rõmàìv]rõ p]rõmàìv]r, what does it do? B]Ut]B]]v] [d/b]v]är: BUt]B v] [d/b]v]äara: - It becomes the cause for the birth of d&sq ýl] d&sqa ýl] and ad&sq ýl] ad&sqa ýl] - results seen and unseen, helpful for gaining Wìv]rõ #]]n]\ Wìv]rõ #Ån]\, b ýàõ i#ò}]n]\ b ýàõ #òån]\, tm] #ò}]n]\ tma #òån]\ - Self-knowledge. Such äým]* äýrma* is s]t]/ äým]* s]t äýrma*, a x]ub] äým]* xub] äýrma*, a p ýx]st] äým]* p ýx]sta äýrma**, an auspicious äým]* äýrma*. y]#]e t]p]is] d]n]e c] ist]it]: s]t]/ wit] [cy]t]e y]#e t]p]isw d ne c] istwitw: s]t wtw ucy]te - A committed steadfastness in the performance of any y]#] äým]* y]#a äýrma*, t]p]s]/ äým]* t]p]is äýrma* and d]n] äým]* d na äýrma*, with Ûõ ] Ûõ Å is also called s]t]/ s]t, which means such steadfastness itself is a direct manifestation of p]rõmàìv]rõ p]rõmàìv]r. Not only that t]dt]i*y]\ äým]* c] Av] s]t]/ wit] Av] aib]d]iy]t]e t]darti*y]\ äýrm]* ca ev] s]t wtw eva aibwdiy]te - any äým]* äýrma* related to the above y]#] d]n] t]p]s]/ äým]*s y]#a d na t]p]is äýrma*s said above, again done with Ûõ ] Ûõ Å, that äým]* äýrma* also Bhagvat Gita 49
is called s]t]/ s]t/. It is also a manifestation of p]rõmàìv]rõ p]rõmàìv]r Itself, or any äým]* äýrma* done with Ûõ ] Ûõ Å, for the sake of p]rõmàìv]rõ p]rõmàìv]r, i.e., with the attitude of being simply an instrument to serve the will of p]rõmàìv]rõ p]rõmàìv]r, that äým]* äýrma *also is called s]t]/ s]t, that äým]* äýrma* is also a manifestation of p]rõmàìv]rõ p]rõmàìv]r Itself. Thus, in the foregoing verses, B]g]v]]n]/ B]g]v n/ has pointed out that any äým]* äýrma* done with Ûõ ] Ûõ Å and totally dedicated to p]rõmàìv]rõ p]rõmàìv]r, simply by the devotional utterance of the mantra ao> o>, t]t]/ t]t/ or s]t]/ s]t, either individually or collectively, makes that äým]* äýrma* a s]]i v]äý äým]* is i vwä äýrma*, manifesting the s] v] g]un] isai va gun] component of ant]: ärn] ant]: äaran] of the person involved. Thus it is one's attitude in performing the äým]* äýrma*, and not the actual mode of performing the äým]* äýrma*, that determines whether the äým]* äýrma* is a s]]i v]äý äým]* is i vwä äýrma or a r]j]s] äým]* r j]s äýrma* or t]m]s]/ äým]* tam]s äýrma*. That is the complete answer to Arjuna's question at the beginning of this discourse. Having answered Arjuna's question, B]g]v]]n]/ B]g]v n/ now concludes this discourse with the following important message. aûõ y]] hut]\ d ]\ t]p]st]pt]\ äý&t]\ c] y]t]/ aûõ ay hut]\ da ]\ t]p]st]pt]\ ä&t]\ c] y]t/ as]idty]ucy]t]e p]]t]* n] c] t]tp ty] n]o wh 17-28 as]idwtyucy]te p rt]* n] c] t]tp ty] no wha p]]t]* p rt]* - O! Arjuna, please understand this y]t]/ aûõ y]] hut]\ y]t/ aûõ ay hut]\ - any Vedic ritual performed without Ûõ ] Ûõ Å y]t]/ aûõ y]] d ]\ y]t/ aûõ ay da ]\ - any charity given without Ûõ ] Ûõ Å y]t]/ aûõ y]] t]p]: t]pt]\ y]t/ aûõ ay t]p]h t]pt]\ - any religious act of personal discipline undertaken without Ûõ ] Ûõ Å, and indeed Bhagvat Gita 50
y]t]/ aûõ y]] äý&t]\ c] y]t/ aûõ ay ä&t]\ c] - any duty performed, or any action done without Ûõ ] Ûõ Å t]t]/ as]t]/ wit] [cy]t]e t]t/ as]ti wtw ucy]te - that action is called as]t]/ as]ti, such action is as]t]/ as]ti äým]* äýrma* t]t]/ n] wh n] p ty] c] t]t/ n] wha n] p ty] c] - that as]t]/ äým]* as]ti äýrma* is as good as not done. It is fruitless, both here and hereafter, both while living and after death. Why that is so, must be understood. As B]g]v]]n]/ B]g]v n/ has already pointed out, s]t]/ s]ti is existence of b ýàõn]/ b ýàõn/, existence of p]rõmàìv]rõ p]rõmàìv]r. Therefore as]t]/ äým]* as]ti äýrma is a denial of the very existence of b ýàõn]/ b ýàõn/, existence of p]rõmàìv]rõ p]rõmàìv]r. As we have already seen in the Taittiriya Upanishad as]ìàv] s] B]v]it] as]ìàv] s] B]v]itw - as]t]/ b ýàeit] v]ed c]et]/ as]t/ b ýàeitw veda cet/ (2-6) * By denying the very existence of b ýàõn]/ b ýàõn/, one denies one's own very existence. Hence as]t]/ Av] s] B]v]it] as]t Av] s] B]v]itw - one becomes as good as non-existent. That means, such a person has no p]urus]]t]* purus rt] - has no overriding purpose in life. There is no such thing as D]m]* D]rm]* or ad]m]* ad]rm]* for that person. That is why there is no Ûõ ] Ûõ Å in that person. For such a person, life is only a matter of expediency. Such a person is always propelled and enslaved by one's own r]g]- es] r g]- es] forces - forces of likes and dislikes. Such a person is never free. Consequently, such a person does not hesitate to degrade oneself into any action, to meet the immediate demands of his fancies, leading ultimately to one's own selfdegradation and self-destruction. The one who cannot recognize the existence of b ýàõn]/ b ýàõn/ - the existence of p]rõmàìv]rõ p]rõmàìv]r, cannot pursue anything of lasting value in life. Therefore, Ûõ ] Ûõ Å - s]]i v]äý Ûõ ] is i vwä Ûõ Å which involves s]t]/ /b]uiõ s]t bui w - Bhagvat Gita 51
a]ist]ky] b]uiõ Åstwky] bui w - p]rõmàìv]rõ p]rõmàìv]r consciousness, is all important for every person. With this important message, Sri Krishna concludes this discourse on Û ]ˆ]y] iv]b]]g]y]og] Ûa iˆ]y] vwb ig] yoga as the 17th chapter of B]g]v]t]/ g]it]] B]g]v]t/ git. We will go to the last chapter, Chapter 18 next time. wit] ÛIm]d/B]g]v] It]]s]u [p]in]s]ts]u b Àõiv] õ]y]]\ y]og]x]]sˆ]e witw ÛIm]d/B]g]v] It isu [p]inws]tsu b aàõivw iy i\ yog]x isˆe ÛI ýä&sn]]j]u*n] s]\v]]de Û ]ˆ]y] iv]b]]g]y]og]on]]m] ÛI ä&sn irju*n] s]\v ide Ûa iˆ]y] vwb ig] yogo n im] s]pt]dõx]o%dy]]y]: s]pt] dõxo%dy iy]: Bhagvat Gita 52