BHAGAVAD GITA - CHAPTER 18 - PART-1 - SL.1 TO 25 - MOKSHA SANYASA YOGA

 

BHAGAVAD GITA

CHAPTER 18

PART-1-SL.1 TO 25

MOKSHA SANYASA  YOGA

 

Bhagavad Gita is Lord Krishna's advice to the Confused Arjuna on the Battle field of Kurukshetra.

Each chapter of Bhagavad Gita is designated as a YOGA.

Here is a summary of Chapter 18. Moksha Sanyasa Yoga. There are totally 78 Slokas in it and I have given here a faithful description of what each Sloka says.

Overall, it is a description of - the various karmas that the three Gunas push us to do. Each Guna naturally comes to a certain class of people because of their Karmas. How, people lead Guna and Karma buld life is detailed by Lord Krishna. At the end, Lord Krishna asks Arjuna to choose what he wants to choose, according to his own natural tendency.

Arjuna surrenders to Lord Krishna completely and declares that he will do whatever Lord Krishna orders him to do.

Now, let us look at the sloka-wise description :

Arjuna starts by stating his doubts and seeks clarifications from Lord Krishna, at the beginning of this chapter :

1. O Krishna ! What is Renunciation (Sanyasa) and What is Sacrifice(Thyaga).  

Please tell me the distinction between them, clearly and distinctly.

My Comments :

Arjuna is a tough student. He must understand all concepts clearly. So, he goes on asking questions and seeking clarifications. If he did not ask, we would have no chance to ask Lord Krishna now.

Lord Krishna replies as follows :

2. Wise people understand that giving up of those actions which they actually desire to do - is Sanyasa.

On the other hand wise men also say that - Tyagam is the giving up of the fruits of all actions or Karmas.

3. Some wise men feel that All Karma should be given up as tainted and blemished.

But, some others understand that the Karmas of Yajna, Daanam and Tapas are not to be given up.

My Comments :

This is the confusion in the minds of many wise men. This needs to be clarified.

4. O Arjuna ! Now, listen to my considered Opinion on Thyagam (or giving up).

Thyagam is of three types.

5. Yajnam, Daanam, Tapas are Karmas which purify the individual.

Therefore, they must be performed. Wise men must not give up these three types of Karma.

6. O Partha ! These three types of Karmas must be performed without attachment and without expectation of their fruits.

My Comments :

Yajnam, Daanam and Tapas are duties of every Individual. They must be performed.

Yajnam - usually refers to Sacrifice. There are many Vedic rituals which are called Yajnam. Any selfless act can be called Yajnam. It is performed for the welfare of all people. But, there are specific Yajnams performed on large scale according to Vedic rituals. Common man need not worry about them. He needs to perform any selfless act. Fire and Sun are considered as the witnesses of Yajnam.

Daanam - refers to charitable acts.

Tapas - is Meditation for long periods of time.

Now - will You perform these actions periodically? Don't worry about ancient texts. Just perform self less Yajnams, daanams and tapas daily. These are mandatory acts for all of us.

 

7. These three types of Karmas are duties laid down in the Sastras. So, they must not be given up at all.

Giving up these duties due to mental delusion (Mohaat) is considered as Taamasa Thyagam.

My Comments :

Suppose, you don't perform these mandatory duties due to some mental delusion. That giving up of mandatory duties is called Taamasa Thyagam.

8. Because of the fear of Physical strain and stress, some people think that a particular  Karma  results in sorrow and they give up such karma.

Any such person is indulging in Raajasa Thyagam.

By such Raaajasa Thyagam, he will never get any results or fruits of such Thyagam.

My Comments :

Mandatory duties must be performed, even if they involve some physical strain. Not performing any of them due to physical strain is called Raajasa Thyagam.

9. Arjuna ! My firm, decided opinion is that the Karma laid down (by Sastras) as duty should be performed without ego and without hankering for the fruits of it.

Such performance of duties laid down for us, without ego and without seeking its fruits is called Sathvika Thyagam.

My Comments :

You must perform mandatory duties - without ego and without seeking its fruits for yourself. You are giving up your Ego and the fruits of Karma. That Thyagam is Sathvika Thyagam. In Rajasa and Tamasa - you are giving up the Karma itself, either due to physical strain or due to mental delusion.

10. The Person (i) who is full of Sathva Guna, (ii) who is wise, (iii) who is free from doubt and (iv) who is a Thyaagee (renunciate) - such a person does not hate any sorrow-giving karma nor does he become fond of a pleasure-giving Karma.

11. Whoever has much love for his physical body, for him, renouncing Karmas completely is impossible.

But, whoever gives up the fruits of Karmas, he is said to be the real Thyagi.

12.The Fruits of Karmas are of three types.

They are (i) Likeable (ii) dislikeable and (ii) a Mixture of these  two.

Such fruits of karma come even after death - to those who are not Tyagis(renunciates).

For Renunciates (Samnyasis), fruits of Karma never follow them.

My Comments :

If you give up the fruits of karma - there is no rebirth. You are freed from the cycle of births and deaths.

If you cling on to them, they karmas become Punya Karma or Papa karma - and their fruits cling on to you and follow you beyond death also. They give you your next birth

13. O Arjuna !  Saankhya tells us the principles or causes for the success of Karmas.

These causes (of success of Karmas) are five in number. Know them from me now.

14. The five causes of success of all Karmas are -

(i) the place where karma is done or even the Physical body (Adhishataanam);

(ii) the doer (Karta);

(iii) the different Karanas (the reasons/causes for doing the Karma)

(iv) different types of methods of doing Karma (chestaah); and

(v) the divine (God)

My Comments :

So, you are not the only cause for the success of any Karma. Apart from you - (i)The place where karma is done, (ii)the reasons for doing the Karma, (iii) the methods of doing it and the proper movements of limbs with which the karma is done and (iv) finally, the almighty - are t all part of the causes of success of any Karma.

15. Whether done with adequate justification, or in an unjustified manner, when a person starts and does any Karma with all focus of his thought, word and deed,  for such Karma, these five are the causes.

16. When this is the fact, a person, who is ignorant and egoistic, and sees his own self as the sole Karta of his actions (Karmas), will not see the reality described above by me.

17.  Whoever does not hold the belief that he is himself the Karta, for him the Karmas (or their fruits) do not attach.

In this world, even if he kills somebody, he does not become its Karta and he is not liable or responsible for it.

My Comments :

The feeling that - I am the karta, I am the doer, I am the cause of success(or failure) - this feeling makes the fruits of Karma attach to you. They bind you to them. Without the Doer-ship feeling, they don't bind you. Even if you kill someone unknowingly, you don't become the Karta! Look at that. You can say - God is the Karta !!!

18. What drives Karmas are -

(i) Jnanam (that which is already known),

(ii) Jneyam(that which should be known) and

(iii)  Parijnaathaa (he who knows).

The tools with which Karmas are done are -

(i) Karanam (reason, cause) ,

(ii) Karma (action) and

(iii) Karta (doer)

My Comments :

Suppose, You know to some extent how to do a karma. That is Jnanam. And, You don't know how to finish it. That you must get to know. That is Jneyam. You. He who knows fully only can do the karma. He becomes the Karta. Karma is available for Karta to do. But, he needs some reasons, some causes to do it. He need not fell a tree, even though he knows how to do it. A strong reason or cause is needed to actually do it. Karma doesn't happen simply because there is a karta and he knows how to do it.

19. In Sankhya philosophy, Jnanam, Karma and Karta are again divided into three types, based on the Gunas of  -Sathva, Rajas and Tamas. Now, Learn that also clearly.

20. All beings seem to be divided and different from each other.

But, Saathvik Jnanam is that - which makes one see these divided beings as a single, undivided and imperishable entity.

My Comments :

Have you ever felt that many members of your family all of them including you - are a single entity? have you ever felt that? Suppose somebody is sick, do you go and attend to him/her? That is, in a very limited sense - Saathvik Jnanam.

Extend it to your village/town. Whoever is suffering anything - do you go and help? Do you feel oneness with them? That is - extended Saathvik Jnanam.

Extend it further and further - to all people, all animals, all trees - You see all people, all beings as part of you - that is Saathvik Jnanam. Now, you don't hurt anybody. You help everybody. You don't feel, you are doing some great thing. You don't feel like a karta. You just do it. Saathvik Jnanam is that simple.

21.Raajasic Jnanam is that - which makes one see the divided beings as divided beings with different natures as such.

My Comments :

You feel, some people are friends. Some are enemies. Some are unnecessary to think about, for our life. You love some. Hate some. Indifferent to some. That is Raajasic Jnanam. Wars happen for that reason. Battles happen for that reason. Quarrels among neighbours happen for that reason. If neighbours, live in peace and love, it is somewhat Sathvik. If the quarrel, it is Rajasic. Quarrel or indifference may be due to caste, religion, economic status, whatever, it is due to Raajasik Jnanam. Despite these external differences, if you love them and they love you, it becomes Saathvik Jnanam. Life is as simple as that. Bhagavad Gita is as simple as that.

22.Taamasic Jnanam is that which sees in any single physical action, as if it is the totality, as if it is very interesting, beyond reason and beyond scientific explanation (thatva artha rahitha), but it is actually a very small thing(alpa).

My Comments :

You feel different in every small thing. Your body is the only thing for you. You don't know how to keep even that happy and healthy. You are worried about small, small things. You do things without reason and unreasonably. You hate people for nothing. Small things make you angry or sad. Everybody looks like an enemy. People rape, kill or loot - all this is due to Taamasic Jnanam. Husband and wife quarrel frequently - it is due to Taamasi Jnanam. That momentary, small, small things look VERY BIG - enough to quarrel and hurt.

23. Saathvik Karma is said to be that - which is done with non-attachment, as  laid down in prescribed methods, without desiring for the fruits of it.

24. Rajasic Karma is that act, which is done with great strain and stress  - by one who is full of desires and ego-filled.

25.  Taamasic Karma is that act - which is started by one who is in total ignorance and delusion (Mohaat) -  without understanding (i) the consequences,(ii) the violence involved and (iii) one's own capabilities.

My Comments :

Now, You understand the three different types of Karma. Mother's love for the Child - do you think mother wants something in return? No. No mother, even an animal or bird, just wants the safety of the child and the healthy growth of the child and nothing in return for her. She is happy to die in taking care of the child. I feel, that attachment is actually - Non attachment only. Nothing sought for herself. Everything for the child.

Have you ever felt - somebody is always taking care of you? You don't know him. But, he is there. The Best of Saathvik Jnanam lies with him. He is of course, beyond all Guna Prakrithi. 

Can you be like him? He has provide all that you need - for your survival and for your happiness. And yet, only a few feel happy. A few want what others possess. Some are greedy and some are jealous. All due to Guna Prakrithi. Happy, Saathvik is at work. Angry or Greedy - raajasic at work. Jealous - Taamasik at work. Life is as simple as that.