Establish yourself in
Yoga and perform action as per Yugadharma
Explaining the essence of Yugadharma to Arjuna,
Lord Shrikrishna is trying to bring home the point that
if he does not get engaged in war he will incur sin.
He
has given a remarkable message through these ïlokas:
Bhay³d rañ³d uparata® ma®syante tv³®
mah³rth³¡ |
Ye̳® ca tva® bahumato bh¿tv³ y³syasi
l³ghavam || (2/35)
Meaning - The mighty chariot-warriors will
consider that you have withdrawn from war out
of fear; and for those you have been held in high
esteem, you will fall into disgrace.
Av³cyav³d³®ïca bah¿n vadiÌyanti tav³hit³¡ |
Nindantastava s³marthya® tato du¡khatar® nu
kim || (2/36)
Meaning - Your enemies also, discrediting your
prowess, will speak many insulting words. What
could be more painful than that!
Hato v³ pr³psyasi svarga® jitv³ v³ bhokÌyase
mahºm |
Tasm³duttiÌÚha kaunteya yuddh³ya k•taniïcaya¡
|| (2/37)
Meaning - Slain, you will obtain heaven; victorious,
you will enjoy the empire of earth; therefore, stand
up, O son of Kunti, resolved to fight!
Sukhadu¡khe same k•tv³ l³bh³l³bhau jay³jayau |
Tato yuddh³ya yujyasva naiva®
p³pamav³psyasi || (2/38)
Meaning – Being equipoised in pleasure and
pain, profit and loss, victory and defeat, prepare
for the battle. In this way, you will not incur sin.
From the above-cited four ïlokas, three main
points emerge. First – ‘Your attachment –
affection is leading you to indecision.
This
escapism is a deadly sin.’ Second – ‘Performing
one’s righteous duty is best. Getting slain and
obtaining heaven or winning the battle and
enjoying the empire of earth – should be the sole
aim of a warrior.’ Third – ‘Don’t think about
profit-loss, victory-defeat or pleasure-pain. If
you get caught in this dilemma, you will fall,
get insulted and obtain an inferior birth, because
you are engaging in this war not for killing but
for preforming your duty. Therefore get ready to
fight with full determination.’
Undue attachment to near and dear ones, not
performing one’s righteous duty, escapism
resulting from actionlessness, laziness –
carelessness – these tendencies push us towards
sin. We should engage ourselves in swadharma
– righteous duties. This essence is manifested in
the teachings of The Lord till thirty-eighth ïloka.
Lord has made one thing very clear that flinching
from one’s swadharma is a deadly sin.
If we, the Gayatri Pariwar parijans, resolve that we
have to incessantly work towards ushering in of
new era – bright future for humanity - forgetting all
our mind-body problems, without getting swayed
by laziness-negligence or getting trapped in the
web of Kalnemi, then the conduct of swadharma
will be easier for us – the difficult times will also
pass and we will reach the era where a small effort
will push us to the peak of fame and glory.
Lord says - ‘There will be no loss even if you
die doing this work; you will get heaven. If you
remain alive, then you will reach the peak of
glory.’ The same thing was told by our revered
Gurudev. Then what is the dilemma? Param
Pujya Gurudev has written in Hindi Akhand
Jyoti (September, 1978 issue) – ‘the soldiers
of reserve force have slept for too long, have
gone lazy; but if they shirk their responsibility
now, then it will not be good for them, neither
today nor tomorrow.’
These words not only
reveal the pain of Gurusatta, but also warn us
about our duties.
In ïloka 39, Lord Shrikrishna teaches his disciple
Arjuna – which wisdom should be employed in
the context of Karmayoga? He said – ‘I have
explained to you this wisdom (of Jó³nayoga)
regarding the nature of Soul. Now listen to
the wisdom of Karmayoga (selfless action),
endowed with which, O Arjuna, you shall cast
off the bonds of action.’ He further elaborates the
same thing in ïloka 40 – ‘In this there is no loss
of effort, nor is there any harm (the production
of contrary results or transgression). Even a little
practice of this Yoga protects one from great fear
(of birth and death).
After explaining Ârya Dharma - KÌatra Dharma,
Vasudev changes His style of discourse. He has
already given the answer to Arjuna’s problem
and related dilemma. Now, He focusses on the
other aspect. His holy words distinguish between
S³nkhya and Yoga. Establishing one’s wisdom
in Yoga, when one performs action, he can get
deliverance from the bonds of action.
Let us try to understand this riddle in the context of
‘Essays on the Gita’ by Sri Aurobindo. Essentially,
the Gita is a Vedanta scripture; it is, in fact, one of
the three globally-accepted authentic scriptures of
Vedanta. It is revered so much that in spite of not
being Ïruti, it is regarded as thirteenth UpaniÌada.
Due to its Vedantic nature, its philosophy reflects
a unique synthesis of S³nkhya and Yoga. This
is a remarkable combination of principle and
practice. The teachings of the Gita are based on
the foundation of knowledge and devotion. The
S³nkhya of the Gita is the process of self-evolution
in a natural way.
Its objective is to inspire human
beings to uplift themselves by imbibing the
principles in practice – climb from the lower
ego-centered state to the upper state of divinity.
The same divine knowledge was imparted by our
Gurudev in the form of practical spirituality, and he
taught the art of living by providing the guidelines
for rising from humans to divine beings.
Lord is gradually eliminating the indecision
of Arjuna as if some planned surgery is being
done. Arjuna is fearful of committing sin and
the resulting pain and punishment of going to
hell. But he can get rid of this dreaded fear by
comprehending the teachings of Lord Krishna.
That is why, He says – ‘Even a little practice
of this Yoga will protect you from great fear of
birth and death; even a small effort can give you
salvation. In this there is no loss of effort; there
is no obstacle in your path that can halt your
progress.’ What a daring promise of Yogeshwar
Krishna? It gives firm assurance to Arjuna who is
getting doubtful again and again.
With this initial
declaration of the Gita, if we relate the guidance
of our Gurudev, it would appear that the great hero
of this era ‘Yugkrishna’ has been teaching us the
same thing. Engaging ourselves in the up³san³ of
Gayatri Mantra and making a little of s³dhan³ a
part of our lives, we can certainly uplift ourselves.
In this, there is no loss of seed; neither is there
production of contrary results or transgression.
By explaining this aspect again and again, Pujya
Gurudev molded the lives of millions of people.
How a small spark of transforming the wisdom
into righteous wisdom can bring about such a
gigantic revolution (Vichar Kranti Abhiyan) is a
matter to be contemplated upon.
Here Lord says that there are two types of
human intellect (ïlokas 41 to 44). The first type
has the virtues of focus, stability, devoted only
to the supreme element. The second kind has
no resolution, no determination; it generally
follows the desires arising out of the needs and
circumstances of life. In the Gita, the word
‘Buddhi’ (intellect, wisdom) has been used in the
context of the process of making discretion and
decision by the mind. Thus the Lord distinguishes
between vy³vas³yika and avy³vas³yika buddhi.
The intellect that is engaged in different tasks,
divided in different directions (avy³vas³yika
buddhi) normally ignores its duties – says the
Lord. ‘Our aim should be to make it singlepointed
(vy³vas³yika buddhi)’ – In order to
explain this fact, Lord has to give so much of
clarification to Arjuna.
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