Home
Downloads
Search
Site Index
Contact UsBhagavad Gita: Concepts
Concepts in Bhagavad Gita
By S. N. Sastri
[Extracts from Sri Sankara's Bhashya dealing with some concepts
in the Gita with explanatory notes by S. N. Sastri]
Contents:
Adhyasa - Superimposition
Ahankara
Atma - The Self
Bhakti - an essential requisite for liberation
Brahma - sakshatkara - Self - realisation
Karanam - Karyam - Cause and Effect
Dhyanam - Meditation
Jivanmukti
Jnanam - Knowledge
Kama and Raga
Tulapurushadih
Karma - Action
Krishna is Atma
Vairagyam - Detachment
Mumukshutvam - Yearning for Liberation
Omkarah
Prakrtih - The Nature [of a person]
Svabhavah
Paramam padam
Prarabdha karma
Prana, apana, etc
Purusha
Samadhih
Sankhyam/Sankhyah
Sannyasa and Tyaga
Sattva
Sthitaprajnah
Svadharmah - what is it?
Pratibimba - vada and Avaccheda - vada
Vedas - the sphere of their validity
Vedic rituals - their ultimate purpose
Yogah/Yogi
Yogakshemah
Yogabhrashtah
Three Levels of Reality
Abbreviations
GSB - Gita Sankara Bhashya
Br.up - Brhadaranyaka upanishad
Ch.up - Chandogya upanishad
Sv.up - Svetasvatara upanishad
Tai.up - aittiriya upanishad
Adhyasa - Superimposition
GSB13 - 26 Kshetrakshetrajnayoh vishayavishayinoh -
apagacchatimithyajnanam.
The body, which is referred to as the field and the Atma, the
indwelling Self, referred to as the knower of the field in this
verse are wrongly looked upon by us as equally real, though the
body has no reality in the absolute sense. The Self [Brahman] is
alone real. The body appears to be real in the same manner as,
when a rope is mistaken for a snake, the illusory snake appears
to be real. The snake is said to be superimposed on the rope.
This is known as superimposition or Adhyasa. Similarly the
identification of the body and the Self and looking upon the two
as forming one entity is due to superimposition of the body on
the Self. They are the object and the subject, respectively, and
are of different natures. Their relationship is of the form of
superimposition of each on the other as also of their qualities,
as a consequence of the absence of discrimination between the
real nature of the field and the knower of the field. This is
like the association of a rope, nacre, etc, with the
superimposed snake, silver, etc, owing to the absence of
discrimination between them. The association of the field and
the knower of the field in the form of superimposition is
described as false knowledge [mithya jnanam]. Afterhaving known
the distinction between, and the characteristics of, the field
and the knower of the field according to the scriptures and
having separated, like a stalk from the munja grass, the above -
described knower of the field from the field whose
characteristics have been shown earlier, he who realises the
knower of the field, which, in accordance with 13.12 is devoid
of all distinctions created by adjuncts - - as identical with
Brahman and who has the firm realisation that the field is
surely unreal like an elephant created by magic, a thing seen in
dream, an imaginary city seen in the sky, etc. though it appears
as real - - for him false knowledge becomes eradicated, since it
is opposed to the right knowledge described above. [For further
elucidation see 'The three levels of reality' on page21].
Ahankara
GSB.3.27 - Ahankara is looking upon the aggregate of body and
organs as "I".
Atma - The Self
GSB - 2.18 - The Self is self - established. It is not revealed
by any pramana, including the scriptures - Atma svatah siddhah -
na tua jnatartha jnapakatvena...
The scripture becomes a Pramana or valid means of knowledge
regarding the Self only by helping to eliminate the
superimposition [on the Self] of the attributes alien to it, and
not by revealing the Self directly as an object previously not
known, [as Pratyaksha or direct perception does].
GSB.2.19 - The object of the Gita is to remove the cause of
Samsara [transmigration], such as grief and delusion and not to
enjoin action for its own sake. [Action is to be performed only
as a means to the attainment of Self-knowledge through the
purification of the mind.]
GSB.2.21 - The Self, while remaining immutable, is imagined to
be the knower of objects such as sound, which are actually
perceived by the intellect and the organs of sense. This is
because the Self is not distinguished from the mental states,
due to nescience.
Similarly, the Self is spoken of as having become enlightened
only because of avidya [nescience] associating it with that
intellectual perception - which is also unreal - which takes the
form of discrimination between the Self and the not - Self,
while in reality the Self has undergone no change whatever.
[That is to say, neither ignorance nor its opposite,
enlightenment, pertains to the Self. Both relate only to the
intellect [or mind] and are wrongly attributed to the Self,
which, however, is ever free from avidya or ignorance.].
G - 2.18 - The Atma cannot be known through any of the pramanas
[means of knowledge] - see Sankarabhashya on ' aprameya' in
Vishnu sahasranama. Being devoid of sound, form, taste, smell
and touch, Atma cannot be known by pratyaksha pramana. Nor can
it be known by anumana [inference] as it has no mark [linga]
which can be the basis of inference. It cannot be known by
upamana [analogy] as it has no parts and as analogy functions by
comparing one part of a thing with the corresponding part of
another thing.
Arthapatti [implication] too cannot apply. Atma cannot be known
by the criterion of abhava [negation] because it is always
existent and is the witness of all negation. Nor can Atma be
known by means of the scriptures, because it is devoid of any
peculiar features that can be deduced from the scriptures. Then
it may be asked, how is it said [in Brahma sutra 1.1.3] that the
scriptures are the valid source of knowledge of Brahman? The
answer is - The Atma is the witness of all pramanas, being the
Supreme light and so it cannot be the object of any means of
knowledge; yet nescience superimposes on Brahman something which
it is not. What the scripture does is only to remove this
superimposition. Then Brahman [or the Atma] shines in its own
light.
GSB - 2.25 - As the self is inaccessible to any of the senses,
it is not manifest.
GSB - 4.25 - The offering of the self in Brahman means the
realisation that the indwelling self which is associated with
the limiting adjuncts such as the body is identical with the
supreme Brahman devoid of all limiting adjuncts. In this verse
the word yajna is used in the sense of Atma.
GSB - 5.13 - The Self, by nature, is not an agent [doer], nor
does it make the body and senses act. See also Gita 2.25, 13.31,
and Br. Up. 4.3.7 -
Bhakti - an essential requisite for liberation
GSB - 2.39 - The Lord says - "You will get rid of your bondage
by the attainment of Self-knowledge through God's grace.
GSB - 15.1 - [Introduction] - Yasmat madadhinam - moksham
gacchanti. - those who worship Me with devotion attain
liberation by My grace.
SB - 18.62 - Tam evaIsvaram saranam - sasvatam nityam. - Take
refuge in the Lord alone with your whole being for getting rid
of the sufferings of this transmigratory existence and to attain
the eternal supreme peace.
GSB - 18.65 - Here also the importance of devotion is stressed.
Brahma - sutra - 2.3.41 - SB thereon - Tadanugrahahetukena -
bhavitum arhati. - Only through Self-knowledge attained by His
grace does one become liberated.
The extracts from Sri Sankara's commentaries given above
disprove the contention of some western scholars that there is
no place for devotion to a personal God in Sri Sankara's
philosophy.
Brahma - sakshatkara - Self - realisation
GSB - 18.50 - Purvapakshah - nanu vishayakaram - atmakaram
jnanam iti anupapannam. -
Objection - Knowledge takes the form of its object. But it is
not admitted anywhere that the Self is an object, or even that
it has form.
Pseudo - vedantin - Do not such texts as - 'radiant like the
sun' [Sv.3.8], 'of the nature of effulgence' [Ch.up.3.14.2] and
'self - effulgent' [Br.up.4.3.9] say that the Self has form?
Objection - No, because those sentences are meant to refute the
idea that the Self is of the nature of darkness. - There is
specific denial of form in 'formless' [Katha up.1.3.15] and also
in Katha - 2.3.9, Sv.4.20, etc, which indicate that the Self is
not an object of perception. Therefore it is illogical to say
that there can be knowledge which takes the form of the Self.
Siddhanta [Vedantin] - Na, atyantanirmalatva - svacchatva -
sukshmatvopapatteh atmanah - atmadrishtih kriyate. - No. Since
it is established that the Self is supremely taintless, pure and
subtle and that the intellect also can have taintlessness etc,
like the Self, it stands to reason that the intellect can take a
form resembling the Self, which is consciousness itself. The
mind becomes impressed with the semblance of the intellect, the
organs become impressed with the semblance of the mind and the
body becomes impressed with the semblance of the organs. In
other words the intellect, the mind, the organs of perception
and action and the entire physical body, which are all really
insentient matter, appear to be sentient because of the Self
which is pure consciousness] This is why everyone identifies
himself with his body - mind complex.
Atah atma vishayam jnanam - grhyamanatvat. - Hence, knowledge
about the Self is not a matter for injunction. What has to be
done is only the eradication of the superimposition of name,
form, etc, which are not the Self and not the [acquisition of]
knowledge of the Self. Knowledge of the Self means only the
realisation that the Self [or Brahman] alone really exists and
that all objects experienced are only superimposed on it, just
like the illusory snake on a rope.
Tasmatavidyaadhyaropana - prasiddhatvat. - Therefore it is only
the elimination of what has been superimposed on Brahman due to
ignorance that has to be done. Since Brahman is self - luminous,
it becomes manifest when the superimposition is removed with the
help of the scriptures. It is therefore said here that no effort
is necessary to attain knowledge of Brahman. All effort is only
for removal of the wrong notion that the universe is absolutely
real.
Avidya - kalpita - nama - rupa - avivekinam. - It is because the
intellect is distracted by the names and forms which are
conjured up due to nescience that Brahman, even though self -
evident, easily realisable, nearer than all else and identical
with oneself, appears to be concealed, difficult to realise,
very far and different from oneself to the unenlightened.
- Bahyakaranivrtta - buddhinamtu - svasannam asti. But to those
whose mind has been withdrawn from external objects and who have
received the grace of a teacher, as well as acquired purity of
mind, there is nothing more blissful, manifest, well - known,
easily realised and nearer to oneself than the Self.
Tasmat bahya - akara - bheda - nivrttih.eva karanam. -
Therefore, the cessation of the perception of differences in the
form of external objects is alone the means for being
established in the Self.
Tasmat yatha svadehasya - itisiddham - Therefore, just as for
knowing one's own body there is no need of any other [external]
means of knowledge, so also there is no need of any other means
of knowledge for the realisation of the Self which is innermost.
Hence it is established that steadfastness in the knowledge of
the Self is a fact very well known to discriminating people.
Yesham api nirakaram jnanam - abhyupagantavyam -
Even to those who hold the view that knowledge is formless [the
Bhatta - mimamsakas], and not cognised by direct perception,
cognition of an object is dependent on knowledge. Hence it has
to be admitted that knowledge [of the Self] can be as immediate
as the experience of happiness and other states of the mind.
Paramahamsa - parivrajakah - Thisterm is found to be applied in
the Gita - bhashya only to one who has attained Self -
realisation - See 13.31, 18.53 and 18,66.
Karanam - Karyam - Cause and Effect
GSB - 2.16 - Vikarahca vyabhicarati - anupalabdheh as an. -
Every effect is temporary .For instance, an effect such as an
earthen pot, presented to consciousness by the eye, is not real,
for it is not perceived apart from clay. Thus every effect is
unreal, since it is never seen as distinct from its cause. An
effect is not perceived before its production and after its
destruction.
Dhyanam - Meditation
GSB - 13.24 - Dhyanam nama - Dhyanam.
Meditation means - contemplation [on the Self] after withdrawing
into the mind the organs of hearing etc, from their objects such
as sound and then withdrawing the mind into the indwelling self.
It is a constant and uninterrupted current of thought like a
line of pouring oil.
Jivanmukti
GSB - 2.51 - - ,5.24, - - 6.27 - - - 18.25 - - - Liberation
consists in remaining identified with the changeless Self even
while living in the present body. Liberation is not something to
be attained after death..
Jnanam - Knowledge
Cannot be combined with karma -
GSB - 2.11 - Sankhyabuddhimyogabuddhim ca asritya dve nishthe
vibhakte - pasyata - Thus, on the basis of the Sankhya and yoga
standpoints, two distinct paths have been laid down by the Lord
[in Gita - 3.3], considering the impossibility of Jnana and
Karma being conjoined in the same person simultaneously, Jnana
being based on the idea of non - agency and unity and Karma on
the idea of agency and multiplicity.
Yasya tuajnanat ragadidoshatah va - yena buddheh samuccayah
syat. - A person, who, having undertaken an action [with the
sense of doer-ship], because of ignorance [of the Self], or due
to defects like attachment, and having [even before the action
has been completed] attained purity of mind [and consequently
detachment - vairagya] as a result of the performance of
sacrificial rites, the giving of gifts and the practice of
austerities, [yajna,dana and tapa, - which lead to vividisha,
the desire to know the Self - see Br. Up.4.4.22], realises the
supreme Truth that he is Brahman, the non - doer, may still
continue to perform the action [which he has been doing] in the
same manner as before, solely with the object of setting an
example to the world, in spite of having nothing to gain
thereby. This is however only a semblance of action. [It is
really akarma - inaction, since the notion of agency is no
longer there - see Gita - 4.18]. It cannot therefore be said
that there is a combination of Jnana and Karma here. [The
doctrine of Jnana - Karma - samuccaya of the Mimamsakas and
others is refuted here.]
Liberation is due to knowledge alone -
GSB.2.11 - TasmatGitasu kevalat - iti niscitah arthah - The
definite conclusion of the Gita is therefore that liberation is
attained by the knowledge of the Reality alone and not by
knowledge combined with action. [Once the knowledge of the
Reality has arisen, liberation follows immediately and action or
karma is no longer necessary].
GSB - 2.21 - 'Manasaivanudrashtavyam' iti sruteh - [Br. Up.
4.4.19]. - karanam. - The sruti says - 'It can be known by the
mind alone'. The mind, refined by sama, dama, etc, and equipped
with the teachings of the scripture and of the guru is the means
for the realisation of the Self.
GSB - Introduction - Tasya asya Gita sastrasya - dharmat
bhavati. - The aim of the Gita is the attainment of supreme
bliss, a complete cessation of samsara , along with its cause.
This is attained by being established in the knowledge of the
Self., preceded by the renunciation of all works [by the
knowledge that the Self is not an agent and that all action
pertains only to the body - mind complex].
GSB - 2.11 - Pandaatmavishaya buddhih - iti sruteh. - 'Panda'
means 'knowledge of the Self'. Those who have it are Panditah -
vide the sruti - 'securing the status of knowers of the Self -
[Br. Up. 3.5.1].
GSB - 2.16 - Tattvadarsinah - The word 'Tat' is a pronoun, known
in Sanskrit as sarvanama, which also means 'the name of the
"all"'. Brahman is "all' and so the name of Brahman is 'Tat'.
The real nature of Brahman is therefore 'Tattvam'. Those who see
that Brahman are therefore 'Tattvadarsinah'.
GSB - 2.69 - Tatraapi pravartaka - pramana - abhave -
sambhavati. - [the validity of all pramanas holds good only so
long as knowledge of the Self has not arisen].
Pramatrtvam hi atmanah - iva prabodhe. - Once the Self is
realised, it is known as bereft of all limiting adjuncts and is
therefore no longer looked upon as a seer, etc. The Self is just
pure consciousness. It becomes a seer, hearer, etc, only when
looked upon as associated with the limiting adjuncts in the form
of the body, etc. After the eradication of this wrong
association by the knowledge of the real nature of the Self,
attained through the teachings of the Vedas, the Vedas
themselves cease to be authoritative for such a person. This is
like the objects seen in a dream becoming non - existent on
waking up. The sruti which is valid in the state of ignorance
[of the Self], and whose injunctions and prohibitions are
binding, loses its validity in the case of a person who has
realised the Self, even though the realisation was achieved only
with the help of the sruti.
GSB - 3.1 - Tasmat kevalat eva jnanat - sarvopanishatsu ca. -
Hence, the definite conclusion in the Gita and all the
Upanishads is that liberation follows from knowledge of the Self
alone.
GSB - 3.3 - Jnanam eva yogah jnanayogah - Jnana itself is the
means [to liberation].
In the words Jnanayoga, Bhaktiyoga and Karmayoga, the word
'yoga' signifies - 'the means to unity' - yujyate anena iti
yogah.
GSB - 3.3 - Jnananishtha tu karmanishthopaya -
labdhatmika - anya - anapeksha - .
Steadfastness in knowledge [of the Self], having come into
existence through the means of steadfastness in action [karma],
leads to liberation independently, without depending on anything
else.
GSB - 3.4 - Naishkarmyam - svarupena eva avasthanam - 'Freedom
from action' is the state of being established in the knowledge
of the Self and abiding as the action - less Self.
GSB - 3.4 - Karmayogopayatvam - pratipadanat - Karma yoga is the
means to the yoga of knowledge characterized by freedom from
action, as has been established in the Upanishads as well as in
the Gita -
GSB - 3.4 - Na kevalat karmaparityaga - matrat - prapnoti - By
the mere renunciation of action without the knowledge [of the
Self], steadfastness in the yoga of knowledge, characterized by
freedom from action [naishkarmya] cannot be attained.
GSB - 3.41 - Jnanam sastratah - avabodhah. - Jnana means
knowledge about the Self derived from the scriptures and one's
teacher [intellectual knowledge].
Vijnanam viseshatahtadanubhavah - Vijnana means the realisation
as an actual experience of that intellectual knowledge, the
realisation in the form 'I am Brahman'.
GSB - 4.19 - Karmadau akarmadi - darsanam jnanam - Seeing action
as non - action [i.e. knowing that the Self does not perform any
action], is 'jnanam'. See Gita 4.18.
GSB - 4.28 - Jnanam sastrartha - parijnanam - Here the word
'Jnana' is used in the sense of mere book knowledge.
GSB - 5.12 - Sattvasuddhi - nishthakramenaiti vakyaseshah. -
Liberation is attained through the stages of purification of the
mind, acquisition of knowledge [paroksha - jnanam], renunciation
of all action [which really means, looking upon all action
[karma] as non - action [akarma], since they are performed by
the body and not by the Self] and remaining as the pure Self
devoid of all adjuncts.
GSB - 6.8 - Jnanamsastrokta - padarthanam - svanubhavakaranam -
nana is intellectual knowledge of what is taught by the sruti.
Vijnana is making that knowledge the subject of one's own
experience. To know Brahman is to be Brahman, that is, to
realise that one is Brahman.
See also GSB - 6.46 and 16.1 for the meaning of the word
'Jnana'.
Kama and Raga
See GSB - 7.11 for the meanings.
Tulapurushadih
GSB - 11.48 - The reference here is to 'Tulabharam', well known
in Kerala temples.
Karma - Action
Sri Sankara takes the word 'karma' in the Gita as meaning
generally the various rites laid down in the srutis and smrtis
only and not secular activities. In some verses where he
considers that both religious and secular activities are meant,
he specifically says so.
GSB - 2.11 - Itiavidyakamavata eva sarvani karmani srautadini
darsitani - .Thus the Vedic rites are intended only for him who
has not attained knowledge of the Self and who has therefore
desires to be fulfilled.
GSB - 2.21 - Vidushahkarma - asambhava - vacanat - avagamyate -
From the assertion of the impossibility of action in the case of
an enlightened man, the conclusion of the Lord is evident that
the acts enjoined by the scriptures are intended only for the
unenlightened.
Difference between knowledge and action.
GSB - 2.21 - Agnihotradi - anushtheyambhavati - There remains
something for the unenlightened man to do, after having
understood the meaning of the injunction regarding Agnihotra,
etc. This action, namely Agnihotra or other sacrificial rites,
requires the acquisition of many necessary accessories. The
unenlightened man, while performing such actions, has the idea
"I am the performer, this is my duty". Nothing, however, remains
to be performed subsequent to the realisation of the truth of
such teachings as are contained in 2.20,etc, regarding the real
nature of the Self.
GSB - Introduction - Abhyudayarthahapi - phalabhisandhi -
varjitah - Though the rites laid down in the Vedas are intended
to confer on the performer various benefits, such as worldly
prosperity, enjoyment of the pleasures of heaven after the
present life and the like, the performance of the same rites
without desire for these benefits and in a spirit of dedication
to God brings about purity of the mind and makes the person fit
for Self-knowledge.
Suddha sattvasya - pratipadyate - Since such work purifies the
mind and makes it fit for the dawn of knowledge, it is also
indirectly the means to the attainment of liberation.
GSB - 2.46 - Tasmatprak jnananishtha - adhikara - prapteh -
kartavyam - Therefore, for a man who is ignorant of the Self it
is necessary to perform action before he becomes fit for the
path of knowledge.
GSB - 2.47 - Karmani eva adhikarah - avasthayam ityarthah - You
[Arjuna and all others who have not yet become fit for the path
of jnana] are qualified for action alone. And, while performing
action, let there be no craving for the fruit. [This verse is
very often misinterpreted as laying down the performance of
action for its own sake. From the context it is however clear
that what is brought out is the contrast between the paths of
knowledge and action. As long as one has not attained purity of
mind, that is to say, one has not developed total detachment,
one has to practise Karma yoga. The path of Jnana is only for
those who have acquired total detachment towards all enjoyments.
This is reiterated indifferent words in Gita - 6.3].
Yada hikarmaphala - trshna - prayuktah - bhavet - When a person
performs action with desire for the fruit thereof, then he will
be subject to rebirth in order to experience the fruit of that
action, [because the fruits of all actions cannot be experienced
in the same life].
[This verse makes it clear that karma yoga, or the performance
of all actions without desire for the fruit and as an offering
to God, is meant only for those who yearn for liberation. The
argument is often heard that all action is motivated by the
expectation of reward in some form or other and so it is
unrealistic to expect people to work without desire. This
argument overlooks the fact that Karma yoga is not advocated for
everyone, but only for those very few who are not interested in
the pleasures of worldly life, but yearn only for liberation. Of
course, performance of action in the spirit of Karma yoga is
good even for the purely worldly - minded, as thereby they can
enjoy mental tranquility and freedom from tension.].
GSB - 2.48 - Yogasthah san kuru - tyaktva Dhananjaya - Steadfast
in yoga, perform action merely for God's sake, casting off even
such thoughts as - "May God be pleased", and being equanimous in
success and failure.
Kah asauyogah - yoga ucyate - What is this
yoga which Arjuna has been advised to practice while performing
action? The answer is - Yoga is evenness of mind in success and
failure. Here yoga means karma yoga.
GSB - 2.50 - Buddhiyuktah - yujyasvaghatasva - A person who has
evenness of mind casts off in this world both punya [merit] and
papa [sin] by the attainment of mental purity and, as a result,
knowledge of the Self. Therefore devote yourself to Karma yoga,
the wisdom of equanimity.
GSB - 2.50 - The correct meaning of the statement - 'Yogah
karmasu kausalam' is, according to the Bhashya - Yoga is skill
in the performance of action. The evenness of mind in success
and failure arising from the mental attitude of surrender of the
fruit of all work to God is what is here described as skill in
action. This is because by such evenness of mind actions which
are by nature the cause of bondage are converted into an
effective means for the purification of the mind and the
attainment of Self-knowledge.
[This is another verse which is often wrongly interpreted as
meaning that efficiency in the performance of any action is
Yoga. This interpretation will be found to be totally untenable
if it is remembered that performance of action is advocated in
the Gita only as a means to the attainment of liberation and not
as a means for worldly success. It is another matter that such
an interpretation can be used to urge people to perform their
duties efficiently, but that would be tearing the verse out of
context].
GSB - 2.69 - Atah karmani - karmahetutvopapattih - See
translation given under Sthitaprajna.
GSB - 3.1 - Natavat nityanam - sajjanma - asambhava - sruteh -
It cannot be imagined that sin, which is a positive entity, can
be generated from the mere on - performance of obligatory duties
[nitya and naimittika karma], because of the Upanishadic text,
"How can existence come out of non-existence?" [Ch. Up. 6.2.2],
which speaks of the impossibility of the birth of existence from
non-existence.
GSB - 3.3 - Karma - nishthayah - na svatantryena - Action is a
means to liberation only by virtue of being the cause of the
attainment of knowledge and not independently. [Knowledge of the
Self is alone the direct and independent cause of liberation].
In the words Karma - yoga, Jnana - yoga and Bhakti - yoga, the
word 'yoga' is used in the sense of' the means to union' -
yujyate anena iti yogah.
GSB - 3.4 - Yajnadinamiha janmani - jnananishtha - hetunam -
Vedic rites, such as sacrifices, performed in the present life
or in past lives are the cause of the purification of the mind.
Thereby they become the cause of steadfastness in
Self-knowledge.
Jnanam utpadyate pumsam - atmani - Knowledge arises in a person
after the attenuation of sins. One sees the Self in oneself like
the reflection in a clean mirror.
GSB - 3.9 - Karma yoga is the performance of action without
desire for the fruit and as an offering to God. This verse
contains a complete definition of Karma yoga. It is clear from
this verse that there is the sense of agency [doer-ship] in
Karma yoga.
In Gita verses 3.4 to 3.8 it has been emphasized that a person
should engage himself in the path of action till he attains
Self-knowledge. The evils arising from non - performance of
action are brought out inverses 3.9 to 3.16.
GSB - 3.17 - The ideas contained in Br up 3.5.1 are brought out
here.
GSB - 3.19 - Asaktah - sattvasuddhidvarena ityarthah - By
performing actions without attachment and as an offering to God
a person attains purity of mind. Then he attains liberation
through Self-knowledge.
GSB - 3.30 - MayiVasudeve - buddhya - Dedicating all actions to
Me, who am Vasudeva, the omniscient supreme Lord, the Self of
all, with the mind intent on the Self, with discriminating
wisdom, with the thought 'I am an agent and I do this action for
God as His servant' and being free from expectation of any
reward - It is clear from this that in Karma yoga there is the
sense of agency.
GSB - 4.14 - Iti evamyah anyah - bhavanti ityarthah - Anyone
else, too, who knows Me as his own Self and knows 'I am not the
performer of action and I do not hanker after the fruit', does
not become bound by actions. For him actions cease to be the
cause of further bodies.
GSB - 4.15 - Tasmattvam purvaih - nirvartitam - Till the
attainment of Self-knowledge actions are necessary for the
purification of the mind. After the dawn of knowledge also
actions should continue to be performed in order to set an
example to others and to prevent them from taking a wrong path.
GSB - 4.17 - Karma is action enjoined by the scriptures, Vikarma
is prohibited action and Akarma is inaction, which means action
performed with the realisation that the Self is not the doer.
GSB - 4.18 - Na api nityanam - darsitam. - No evil, which is a
positive entity, can arise from the non - performance of nitya
karma, which is negative. See also Tai. Up.1.1 - Introduction -
Nityanam ca akaranam abhavah -
GSB - 4.20 - Sahkutascit nimittat - A person who has already
attained Self-knowledge may continue to perform action, but that
is really Akarma, inaction and is only for the welfare of the
world.
Vidusha kriyamanam karma - In reality, actions
performed by a Jnani are a karma since he is the action less
Self.
GSB - 4.22 - Lokavyavahara - samanya - darsanena - akarta eva -
Seeing similarity with common human behaviour, agency is
attributed to a Jnani by ordinary people; but from his own point
of view he is not a Karta, performer of action. [See examples
given in Pancadasi - 7.259].
GSB - 5.1 - [Introduction] - Atra ucyate atmavidah - asambhavah
syat - For the knower of the Self, since mithya - jnana -
nescience - has been eradicated, karma yoga, which is based on
nescience, becomes impossible. [This again establishes that
karma yoga involves the notion of agency.]
Janmadisarvavikriya - rahitatvena - uktamsyat - It is clear from
this passage that Atma jnananishtha is the same as Sarva karma
sannyasa - that is, all Karma becomes in reality Akarma. In
other words, Sarva karma sannyasa is not giving up all action,
but it is the realisation that all Karma is performed only by
the body - mind complex and that the Self is only an uninvolved
witness.
In2.17, 2.19 and 2.21, it has been stated that the Jnani is not
an agent, since he has realised that he is not the body or the
mind, but he is the action - less Self.
Anatmavitkartrka - karma yoga nishthatah - prthak - karanat - In
this passage karma yoga which is applicable only to those who
are ignorant of the Self is distinguished from Jnana yoga,
characterised by dwelling in the state of identity with the
action less Self.
GSB - 6.3 - Here it is made clear that karma yoga is not
applicable to one who has attained Self-knowledge. Here
Yogarudha means one who has attained Self-knowledge.
GSB - 5.3 - Karmayogi nityasannyasi - A Karma yogi who is free
from attachment and aversion is considered to be a Sannyasi, a
man of renunciation, even though engaged in action. [This is
actually said as a praise of karma yoga].
GSB - 5,10 - Yah tupunah atattvavit - sarva karmani - One who is
ignorant of the Self and is engaged in karma yoga, who
surrenders all actions to God with the idea 'I am working for
Him, as a servant for his master' and renouncing attachment even
to liberation, does not incur any bondage because of his
actions, just as a lotus leaf, even while remaining in water,
does not become wet.
GSB - 5.11 - Mamatvavarjitaih - sattvasuddhayeityarthah - Here
also it is clear that there is the sense of agency, though there
is no craving for the fruit.
GSB - 5.13 - Sarvani karmani - tishthati sukham - Having given
up all karma - nitya, naimittika and kamya - through
discriminating wisdom, that is, by looking upon karma as a karma
- - - - here also it is clear that giving up all actions only
means realising that one is the Self which does not act and that
all actions are done only by the body. This is the meaning of
Sarva karma sannyasa.
GSB - 6.1 [Introduction] - Nityasya ca karmanah - We have said
that since the nitya karmasare laid down by the Vedas, they must
produce some result. [The result is purification of the mind or
heaven].
GSB - 6.3 - Dhyana yogasya - darsayati - Since karma yoga is the
means to make the mind fit for dhyana yoga, it is praised as
Sannyasa.
GSB - 12.12 - Kamah ca sarve - santihiti - 'All desires' means
the fruits of all rites and duties enjoined in the Srutis and
Smrtis. From the renunciation of these, peace comes immediately
to the enlightened man.
GSB - 12.13 - Atra caatmesvarabhedam - samuddharta iti - The
yoga consisting in the concentration of the mind on God as the
Cosmic Person, as also the performance of actions etc, for God
have been spoken of by assuming a difference between God and
Self. Karma yoga is not possible for the meditator on the
Immutable, who is aware of the identity of the Self with God.
The Lord is similarly pointing out the impossibility of the
karma yogin's meditation on the Immutable. In verse 12.4, having
declared that those who meditate on the Immutable are
independent so far as the attainment of liberation is concerned,
the Lord shows in12.7 that others are dependent on God.
GSB - 13.31 - Ataetasmin - bhagavata - It has been declared by
the Lord in various places that there is no duty enjoined on
those who have attained to the discriminating knowledge of the
supreme Reality, who remain steadfast in that knowledge, who
have rejected all actions arising out of nescience [presumably
all desire - prompted actions] and who are Paramahamsa -
parivrajakas. [In this Bhashya this term seems to mean only a
person who has become a Jivan mukta and not necessarily one who
belongs to a particular order of Sannyasis].
GSB - 18.3 - Yetu paramarthadarsinah - The enlightened ones who
have realised the supreme truth are alone competent for
steadfastness in knowledge, or Jnana yoga, which is
characterized by the renunciation of all action [which means
realising that one is the actionless Self, the uninvolved
witness of all the actions done by the body]. The path of action
or Karma yoga is not for such a person.
GSB - 18.6 - Etani api tukarmani - .uttamam - Even the actions
such as sacrifice, charity and austerity have to be performed
without attachment to the result.
GSB - 18.9 - Nityanam karmanam - phalam ca iti - We said that
the Lord's utterance is proof of the fruitfulness of nitya and
naimittika karma. Or, even if these are considered to be devoid
of any fruit, since no fruit is mentioned in the Sruti, still
the ordinary, unenlightened man does certainly imagine that
these produce a result in the form of purification of the mind
or avoidance of evil. The Lord indicates by the words 'giving up
the fruit' that even this thought should be given up. This
giving up of attachment and fruit in respect of Nityakarma
arises from Sattva guna. [See commentary of Anandagiri on
Br.up.1.3.1].
GSB - 18.10 - In this verse the term 'Akusalam karma' has been
interpreted by Sri Sankara as meaning 'Kamya karma' and 'Kusalam
karma' as 'Nitya karma'. This is in conformity with his
interpretation of the word 'kausalam' in Gita 2.50. The gist of
this verse is - The man of renunciation does not hate Kamya
karma on the ground that it will lead to bondage and further
birth. Nor does he become attached to Nitya karma, thinking that
it is the means to liberation. In short, he is totally free from
likes and dislikes.
Kada punah asau - samyuktah ityetat - When is it that a person
becomes free from aversion towards 'Akusalam karma' or Kamya
karma and attachment towards 'Kusalam karma' or Nitya karma?
That happens when he has become imbued with Sattva guna, which
is the means to the knowledge that discriminates between the
Self and the not-Self.
GSB - 18.10 - Yah adhikrtah purushah - slokenauktam - The
person, who, being competent to perform rites, practises Karma
yoga attains purity of mind and realises that he is the Self
which does not act and is free from all modifications such as
birth, growth, etc. This is the state of 'Naish karmya'.
GSB - 18.11 - Yahpunah adhikrtah san - na tattyage - On the
other hand, for the un-enlightened person, who identifies
himself with the body and has the firm conviction that he is the
doer, it is not possible to give up actions totally. He should
perform actions without desire for the fruit.
GSB - 18.46 - God is the Antaryami.
GSB - 18.66 - Nityanamca karmanam - The Sruti says that Nitya
karmas have heaven as their result. See also Ch.up. 2.23.1 and
Br.up. 1.5.16. See also Note no. 5on page 6 of Mahesh Research
Institute edition of Br. upanishad where it is said that heaven
is the result of Nitya karma.
Madhusudana Sarasvati says in his commentary on Gita 18.6 -
Kamya karma also produces purity, but that is only the purity
necessary for reaping the result of that karma and not the
purity necessary for attaining Self-knowledge. The Vartikakara
[Suresvara] says - Even for enjoying the pleasures of heaven
purity is necessary; a pig cannot enjoy heavenly joys.
Krishna is Atma
GSB - 4.14 - Itievam yah anyah - bhavanti - Anyone else too, who
knows Me thus, as his own self, and realises that he is not a
doer and has no craving for the fruits of actions [performed by
the body] incurs no bondage. His actions cease to be the cause
of further birth. In verses 4.9 and9.11 also, what is said about
Krishna should be taken as applying also to every individual
[contd. on p.21].
For the meaning of the word 'Krishna' see GSB - 6.34. See also
Narayaneeyam - Dasaka 44, verse 5.'Krs' stands for Existence and
'na' for Bliss. The union of the two is Krsna, the Supreme
Brahman.
In Gita 4.9 the Lord says that anyone who knows the truth about
His birth and action will be liberated. The truth is that He is
the Atma, which has no birth and does not act. The real meaning
of this verse, therefore, is that one who realises that he too,
like Krishna, is really the Atma and that he has neither birth
nor any activity will become liberated. The interpretation that
by merely hearing the accounts of the Lord's incarnations and
the deeds performed by Him one can get liberation ignores the
significance of the word 'tattvatah' which means ' in reality.'
In Gita 9.11 the Lord says that fools disregard him, taking him
to be just an ordinary human being. Interestingly, an almost
identical statement is made by Kapila, another incarnation of
the Lord, in Srimad Bhagavatam, Skandha 3,ch.29, verse 21. There
Kapila says that he, as Brahman or Atma, dwells in every living
being, but unaware of this, people worship only images, thinking
that God is only there. A comparison of these two verses shows
that the meaning of both is the same. The real meaning of Gita
9.11 is not that people do not recognize Krishna as the Lord,
but that they do not realise that Krishna, as the Atma, dwells
in every living being. Gita verses 9.12 and 13 are comparable in
their real import to verses22 to 25 of ch.29 of Skandha 3 of the
Bhagavata. The real meaning of the Gita verses 4.9, 4.14 and
9.11 is thus much more profound than what appears on a
superficial reading.
Vairagyam - Detachment
GSB - 6.35 - Vairagyamnama - vaitrshnyam - Vairagyam means being
free from any hankering after enjoyments because of the
realisation of their evil consequences.
GSB - 15.1 [Introduction] Viraktasya hi - na anyasya - Only a
person with complete detachment can realise God.
Mumukshutvam - Yearning for Liberation
GSB - 4.11 - Nahi ekasya - sambhavati - It is impossible for the
same person to be a seeker of liberation and also a seeker of
the fruits of action at the same time. The idea is that only a
person who is totally free from any desire for the pleasures of
this world as well as of higher worlds can be termed a mumukshu.
Sri Sankara says here that God's grace is necessary for
attaining Self-knowledge and liberation. This disproves the
contention of some that there is no place for devotion in Sri
Sankara's Advaita.
GSB - 4.21 - Dharmah api mumukshoh - Even Punya is an obstacle
to a seeker of liberation because it also causes bondage and
further birth.
Omkarah
GSB - 8.12 - Parasya Brahmanah - arabhyate - Om is presented as
a name of the supreme Brahman and also as Its symbol, like an
image. Meditation on Om leads to liberation in course of time.
[Krama mukti].
GSB - 8.13 - Omiti ekaksharam - mriyate - Uttering the single
syllable Om, which is the name and the symbol of Brahman, and
thinking of Me, at the time of death, one attains the supreme
Goal.
Prakrtih - The Nature [of a person]
GSB - 3.33 - Prakrtihnama - abhivyaktah - Nature means the
impressions of virtue, vice, knowledge, desires, etc, acquired
in past lives which become manifest at the beginning of the
present life.
Svabhavah
GSB - 5.14 - Svabhavah tu svo bhavah - maya - Nature - one's own
nature, characterized as ignorance, or Maya.
GSB - 7.20 - Svabhavah - viseshah - Nature - the particular
tendencies gathered in past lives.
GSB - 8.3 - Here 'svabhava' means the presence of the supreme
Brahman in every body as the indwelling self.
GSB - 13.29 - - - Here Prakrti means God's Maya, constituted of
the three Gunas.
Paramam Padam
GSB - 2.51 - Padam - mokshakhyam - the supreme state of Vishnu,
called Liberation.
GSB - 8.21 - Dhama sthanam - padam - that supreme state of
Vishnu.
See commentary of Madhusudana Sarasvati on Gita 2.51 - 'My
state' means Vishnu's own real nature. The expression "My state'
is used by making an imaginary difference between Vishnu and His
state as in the expression 'the head of Rahu'. Rahu being the
head alone, the expression 'Rahu's head' implies a difference
between Rahu and his head, which is really not there.
Prarabdha karma
GSB - 4.37 - Samarthyatyena karmana - kurute - The result of the
past karma which produced the present birth gets exhausted only
through being experienced. Self-knowledge destroys only the
actions of past lives which have not begun to take effect and
the actions performed in this life up to the dawn of knowledge.
Actions performed after the dawn of knowledge do not produce any
result at all.
GSB - 13.23 - Teshammukteshuvat - Prarabdha karma has already
begun producing results, like an arrow that has been shot. Other
karma is rendered unproductive by knowledge.
Prana, Apana, etc
GSB - 4.29 - Mukhanasikabhyam - The outgoing of breath through
the mouth and nostrils is the movement of Prana; the movement of
Apana is the going in of breath. Prana is exhalation and Apana
is inhalation.
Purusha
GSB - 8.4 - Purnam anena - sayanat va - He by whom all things
are pervaded, or he who dwells in everything is the Purusha.
GSB - 8.22 - The same as the above.
Samadhih
GSB - 2.44 - In this verse Samadhih means the mind.
GSB - 2.53 - Samadhiyate - That in which the mind is fixed is
Samadhih. Here it means the Self.
GSB - 2.54 - Here the word Samadhisthah means one who is
absorbed in the Self.
Sankhyam/Sankhyah
GSB - 2.11 - Asocyanityadina - The real nature of the Self as
expounded in verses 11 to30 of chapter 2 by the Lord is known as
Sankhya and the intellectual conviction of the truth expounded
therein - that the Self is not a doer, because of the absence in
It of such changes as birth - is known as the Sankhya - buddhi.
Those who have this knowledge are called Sankhyas.
GSB - 2.21 - Tasmatviseshitasya - adhikarah - Therefore the
enlightened man and the seeker after liberation [one who desires
liberation alone and not anything else in this world or other
worlds] who know that the Self is not a doer are called upon to
renounce all actions. ['Renouncing actions' should be taken to
mean only giving up the notion of agency [doer-ship] in actions
performed by the body - mind complex and looking upon oneself as
a mere witness]. It is however added here that the Mumukshu
should perform the actions enjoined on him by the scriptures,
these actions being not prejudicial to his goal, which is the
attainment of Self-knowledge.
The idea is that, while a person who has already become a Jnani
can give up even the actions enjoined by the scriptures, since
they are not obligatory for him, a person who is in the stage of
a Mumukshu is bound by the injunctions of the scriptures and
should therefore perform the enjoined actions, but without the
notion that he is the doer. A Jnani may also perform karma, but
that is only to set an example to others, since he has nothing
to gain thereby. Sri Sankara generally takes the word 'karma' as
referring only to those spoken of in the Sruis and Smrtis,
namely, Nitya, Naimittika and Kamya, the obligatory daily and
occasional duties and the actions laid down to fulfill specific
desires . In certain contexts, where he considers that secular
activities also come within the scope of the word 'karma' he
specifically says so.
The scheme of the Gita, as of the Upanishads, is that there are
three stages. The first is that of the Karmayogi, who performs
all actions without craving for the fruit, but has the sense of
doer-ship. This is the Arurukshu, mentioned in Gita 6.3. The
next higher is that of the Mumukshu, who looks upon himself as
the action - less Self and a mere witness of the actions
performed by the body - mind - complex. This is the Yogarudha
stage Here an effort is necessary to keep the mind fixed on the
Self. This is what is spoken of as Sama in Gita 6.3, which is
the same as Jnana yoga. As stated in Gita 6.4, this stage is
reached when there is total detachment and the only desire is
for liberation. This is the Vividisha mentioned in Br up.4.4.22.
The highest is that of the Jnani, to whom the conviction that he
is the action - less Self has become natural, having been
acquired by the assiduous practice of the disciplines such as
control of the mind and senses, etc. See also GSB - 2.55 where
it is said that the characteristics of the Jnani are to be
acquired by the aspirant by effort. While Sri Sankara takes the
word 'Karma' to mean only the actions laid down in the Srutis
and Smrtis, Swami Vivekananda, Lokamanya Tilak and other modern
expounders take it as including all secular activities also.
This has the advantage of making the teaching fully relevant to
the present - day social conditions and applicable to all human
beings, irrespective of religion, caste and other
considerations. The three stages mentioned above hold good with
this interpretation also.
GSB - 2.21 - Tasmat Gitasastre - na karmani - .For the knower of
the Self renunciation is prescribed and not action.
Sannyasa and Tyaga
GSB - 18.2 - Kamyanamasvamedhadinam - Some learned people are of
the view that Sannyasa means the giving up of Kamya karma alone
and that Tyaga is the abandonment of the fruits of the nitya and
naimittika karma.
Madhusudana Sarasvati, in his commentary, says - One view is
that in the statement - Tametam vedanuvacanena - anasakena -
[Br. up. 4.4.22] - the duty of the Brahmacari is indicated by
the word 'vedanuvacana' the duty of the householder by the words
'yajna' and 'dana' and the duty of the vanaprastha by the words
'tapa' and 'anasaka'. These refer only to the obligatory duties
of each of these categories of persons. According to this view,
an aspirant for mental purity as a means to knowledge and
liberation should perform only the obligatory duties laid down
for his Asrama, as an offering to God and should completely
abandon all Kamya karma.
Another view is that all the Nitya, Naimittika and Kamya karma
laid down should be performed, without desire for the fruit.
Even those karmas laid down for the fulfillment of specific
desires, such as the attainment of heaven, will lead to mental
purification and fitness for knowledge of the Self if performed
without desire. [This is according to what is known as Sam yoga
- prthaktva - nyaya. See also Samkshepasarirakam - 1.64].
To sum up - the first view is that, since obligatory duties
alone lead to the desire to know Brahman [vividisha], Kamya
karma is to be completely abandoned. The second viewis that
Kamya karma should also be performed, but without desire for the
fruit.
Sattva
Increase of Sattva guna leads to increased manifestation of
Consciousness.
Gita - 10.41 - Why is it said here that whatever is great,
prosperous or powerful is a product of a part of His splendour,
while the Srutis say that everything is Brahman? The answer is
found in GSB - 15.12.
GSB - 15.12 - Adityadishuhi - adhikam iti - Since, in the sun
etc, the Sattva is very much in evidence, they are specifically
mentioned. It does not mean that Consciousness [or Brahman] is
only there.
Yatha hiloke - Indeed, as a face is reflected only in a polished
surface like a mirror and not in wood or in a wall,
Consciousness [or divinity] is more manifest in some [where
Sattva is in abundance].
Sthitaprajnah
GSB - 2.54 - Sthitapratishthita - One whose realisation of the
form 'I am the supreme Brahman' remains steady is a Sthita
prajna, a man of steady wisdom.
GSB - 2.55 - Sarvatraeva hi - bhavanti tani - In all the
scriptures dealing with spirituality, the characteristics of the
man of realisation are themselves presented as the disciplines
for an aspirant. It is by assiduously practicing these
disciplines that the man of realisation has attained that state.
Svadharmah - what is it?
Brahmasutra bhashya - 3.4.40 - Yo hi yam prati vidhiyate -
sakyate - One's own duty is that which has been prescribed [by
the scriptures] for one and not what one can perform well, since
duty is determined by scriptural injunction. [This definition
obviously applies only to the actions laid down in the Srutis
and the Smrtis].
In Gita 18.46, the performance of one's own duty is considered
as worship of God. The word used here is Svakarma and not
Svadharma. The performance of secular duties can also therefore
be taken as worship of God, in accordance with the modern
interpretation of the word 'Karma'.
Pratibimba - vada and Avaccheda - vada
GSB - 15.7 - Yatha jalasuryakah - Both these Vadas are used
here.
GSB - 15.12 - Yasya ca padasya - Avacchedavada is applied here.
See also Br.up. 1.4.7 - Bhashya - Pratibimbavada.
Vedas - the sphere of their validity
GSB - 18.66 - Pratyakshadi - pramanyasya - The Vedas have
authority only in matters which cannot be known through the
other Pramanas such as direct perception.
Na hi sruti satamapi - Even a hundred Vedic texts cannot become
valid if they assert that fire is cold or non - luminous. If
there is any such assertion in the Vedas, it should be taken
that the intended meaning is different.
Vedic Rituals - their ultimate purpose
GSB - 18.66 - Naca karmavidhisruteh - The Vedic rituals are
intended to turn the mind away from purely worldly activities
They help to purify the mind and turn it towards the indwelling
Self. [They are not an end in themselves, but only the means to
the ultimate goal of human life, which is Self - realisation and
freedom from bondage].
Yogah/Yogi
GSB - 2.11 - Etasyah buddheh - yogah, Yogavishaya - yoginah -
Yoga is that state prior to the dawn of the conviction that the
Self is not a doer. This is characterized by the performance of
action as a means to liberation, such performance being
accompanied by discrimination between virtuous and non -
virtuous deeds. It is based on the understanding that the Self,
though distinct from the body, is the doer and the enjoyer. [The
ordinary man does not see any distinction between the body and
the Self. Actions performed by such a person cannot be
considered as Yoga within the meaning of the word as used in the
Gita. The word 'Yoga' is used in the sense of 'the means to
liberation'. It is only when a person begins to look upon his
actions as a means to ultimate liberation that his actions
become fit to be described as Yoga'. This is why it has been
specifically stated here that the Self should be understood to
be different from the body]. Those who perform action with this
knowledge are called 'Yogins'.
GSB - 2.39 - Yogetu - buddhim srnu - Now listen to the teaching
concerning Yoga, which is the means of attaining the wisdom
concerning Sankhya. This Yoga, which constitutes the worship of
Isvara, consists in practicing samadhior in performing actions
without attachment, remaining unaffected by all pairs of
opposites [such as heat and cold, success and failure and so
on].
GSB - 2.39 - Here Sri Sankara says that the knowledge of the
Self can be attained only through the grace of God.
Different meanings of the word 'Yoga' -
GSB - 3.3 - Yogi here is one who is devoted to rituals,
GSB - 4.41 - Here 'Yoga' means 'knowledge of the supreme
Reality'.
GSB - 4.42 - 'Yoga' means 'performance of action as a means to
the attainment of Self-knowledge'.
GSB - 5.5 - Jnanapraptyupayatvena - yoginah - Yogis are those
who perform action as a means to the attainment of
Self-knowledge, without desire for the fruit and as an offering
to God.
GSB - 5.11 - Here the word 'Yogi' is used in the sense of 'Karma
yogi'.
GSB - 16.1 - Avagatanam - yogah - Yoga here means making the
knowledge acquired from the scriptures and the teacher a matter
of personal experience through concentration of the mind by
withdrawing the sense organs from external objects.
Yogakshemah
GSB - 2.45 - Anupattasya upadanamyogah. Upattasya rakshanam
kshemah - The acquisition of what one does not possess is called
Yoga. The protection of what has been acquired is called Kshema.
Yogakshema - pradhanasya - dushkarah - - - For a person whose
sole or main concern is about Yoga and Kshema in the above sense
practice of the means to liberation is impossible.
But if one surrenders oneself to the Lord, He will take care of
one's Yoga and Kshema.
- See Gita - 9.22.
Yogabhrashtah
GSB - 6.44 - Nakrtam cet - If he had not committed any
unrighteous act, the effect of which is more powerful than the
effect of the Yoga he has practiced, then he is carried forward
by the latter effect. In the contrary case the effect of the
unrighteous act, which is more powerful, prevails. But when, in
course of time, the effect of the unrighteous action has got
exhausted, the tendency born of Yoga begins to take effect by
itself. The idea is that the good effects of the practice of
Yoga are never destroyed, though they may be suppressed for some
time.
According to Madhusudana Sarasvati's commentary on the Gita -
18.12, the Yogabhrashta must have been a Vividisha Sannyasi in
his previous birth.
Three Levels of Reality
Advaita Vedanta recognizes three levels of reality. A person,
seeing a rope in dim light, mistakes it for a snake. He is as
much frightened as he would have been if there had been a real
snake there. The snake is said to have 'pratibhasika' reality.
In Vedanta the illusory snake is described as a superimposition
[Adhyasa] on the rope. The snake is not real, because, it is
found on examination with a light, that it never existed there.
At the same time, it was not absolutely unreal like the horn of
a hare because it was experienced. Similarly, this world is not
unreal, because it is actually experienced by us. But on the
dawn of Self-knowledge it is known to have no existence apart
from Brahman. The world is therefore said to be superimposed on
Brahman. The world is said to have 'vyavaharika' reality,
because it is real until the attainment of Self - realisation.
Brahman alone has absolute or 'paramarthika' reality, because It
is absolutely changeless and is never sublated.