lobhaha pravrittiraarambhaha karmanaamashamaha spruhaa |
rajasyetaani jaayante vivriddhe bharatarshabha || 12 ||
Greed, activity, commencement of actions, unrest, desire. These arise when rajas is predominant, o foremost among the Bharataas.
lobhaha : greed
pravrittihi : activity
araarambhaha : commencement
karmanaam : actions
ashamaha : unrest
spruhaa : desire
rajasi : of rajas
etaani : these
jaayante : arise
vivriddhe : predominance
bharatarshabha : O foremost among the Bharataas
Shri Krishna addressed Arjuna as “bharatarshabha”, the foremost scion of the Bharata dynasty, and enumerates the marks of a person who is under the influence of raajas. He says that whenever our mind generates thoughts of greed, selfish activity, commencement of action, unrest or uneasiness, and desire for even trivial things, we should realize that we are under the sway of rajas. In fact, we consider this to be our natural state of mind, especially during the waking hours of the day.
If we look at the first half of the shloka in reverse order, we start with spruha, which is a selfish desire for objects that have nothing to do with our duties, like a gold watch. Frequent thoughts for acquiring the gold watch lead to ashama or restlessness, where we are not satisfied with our present situation and want to do something else. We then begin to act, karmanaam aarambha, so that we can acquire this gold watch. Our plans may lead us to do another part time job or withdraw from our savings, which is pravritti, engaging in selfish action. Even after we acquire the gold watch, we are not satisfied and want another one. That is lobha, greed, the height of rajasic influence on our mind.
It is not easy to detect whether our actions are prompted by selfishness or not. Only a pure mind that has been cleansed of selfishness through karma yoga, with the aid of a guru, can recognize the subtle difference between sattvic and rajasic actions. Karma yoga teaches us to analyze our qualification and proclivity for selecting an appropriate vocation. If we are trained to become an actor, and are also passionately interested in acting, then that becomes our vocation. There is a baseline level of rajas needed to perform actions towards fulfilling the duties of our vocation, which is perfectly fine. Shri Krishna says that we need to watch for signs where rajas increases beyond that baseline level, where selfishness creeps into our actions.
Showing posts with label karmanaam. Show all posts
Showing posts with label karmanaam. Show all posts
Sunday, February 17, 2013
Monday, March 5, 2012
Bhagavad Gita Verse 1, Chapter 5
Arjuna uvaacha:
sannyaasam karmanaam krishna punaryogam cha shansasi |
yachchshreya etayorekam tanme broohi sunishchitam || 1 ||
Arjuna said:
First you speak about yoga, then you praise renunciation of action, O Krishna. Of the two, tell me which one, most assuredly, is beneficial for me.
sannyaasam : renunciation
karmanaam : action
krishna : O Krishna
punah : then
yogam : yoga
cha : and
shansasi : praise
yat : that
shreya : which is beneficial
etayoha : of the two
ekam : one
tat : which
me : for me
broohi : tell
sunishchitam : most assuredly
As he was concluding the previous chapter, Shri Krishna spoke about the renunciation of action through yoga in the second-last shloka. He was quite clear that renunciation of action does not mean running away from action. It means renouncing the agency, or the sense of doership behind the action.
Now, Arjuna still retained a desire to run away from the war against his relatives. So even though Shri Krishna was quite clear that one cannot run away from action, Arjuna was still looking for a way to quit fighting the war. So he interpreted the word "renunciation" to mean what most people think renunciation means: going away to a remote ashram, becoming a monk, and then contemplating upon the eternal essence, casting aside any other worldly responsibilities.
With this interpretation in mind, he wanted to know whether renunciation of action was better than karmayoga. If that were the case, he could run away from the war to a place of contemplation, and gain self-realization following that path. He wanted an unambiguous answer from Shri Krishna because he had already asked this question at the beginning of the third chapter.
sannyaasam karmanaam krishna punaryogam cha shansasi |
yachchshreya etayorekam tanme broohi sunishchitam || 1 ||
Arjuna said:
First you speak about yoga, then you praise renunciation of action, O Krishna. Of the two, tell me which one, most assuredly, is beneficial for me.
sannyaasam : renunciation
karmanaam : action
krishna : O Krishna
punah : then
yogam : yoga
cha : and
shansasi : praise
yat : that
shreya : which is beneficial
etayoha : of the two
ekam : one
tat : which
me : for me
broohi : tell
sunishchitam : most assuredly
As he was concluding the previous chapter, Shri Krishna spoke about the renunciation of action through yoga in the second-last shloka. He was quite clear that renunciation of action does not mean running away from action. It means renouncing the agency, or the sense of doership behind the action.
Now, Arjuna still retained a desire to run away from the war against his relatives. So even though Shri Krishna was quite clear that one cannot run away from action, Arjuna was still looking for a way to quit fighting the war. So he interpreted the word "renunciation" to mean what most people think renunciation means: going away to a remote ashram, becoming a monk, and then contemplating upon the eternal essence, casting aside any other worldly responsibilities.
With this interpretation in mind, he wanted to know whether renunciation of action was better than karmayoga. If that were the case, he could run away from the war to a place of contemplation, and gain self-realization following that path. He wanted an unambiguous answer from Shri Krishna because he had already asked this question at the beginning of the third chapter.
Monday, December 12, 2011
Bhagavad Gita Verse 4, Chapter 3
na karmanaamanaarmbhaannaishkarmyam purushoshrute |
na cha sannyasanaadeva siddhim samadhigacchati || 4 ||
Neither does an individual attain actionlessness by not initiating action, nor by mere renunciation does he attain perfection.
na : neither
karmanaam : action
anaarmbhaat : not initiating
naishkarmyam : actionlessness
purushah : individual
ashrute : attains
na : nor
cha : and
sannyasanaat : renunciation of action
eva : mere
siddhim : perfection
samadhigacchati : attain
In the prior shloka, Shri Krishna dispelled Arjuna's notion that the yoga of knowledge was superior to the yoga of wisdom. But there was another aspect to Arjuna's question. He still was not convinced that he should fight the war, and was searching for pointers in Shri Krishna's teaching that supported his desire to give up all action and flee the war. We saw this in the first chapter where he went to the extent of suggesting that he become a monk. Shri Krishna wanted to address that issue in this shloka.
First, let us understand what is meant by the word "actionlessness" in this shloka. Like many words in scriptures, it is not meant to be taken literally. The word "actionlessness" points to the ultimate state of the "sthithaprajnya" from the previous chapter. In this state, the vaasanaas have been so thoroughly eliminated that all action becomes completely selfless. There is absolutely no trace of selfishness. The word "Siddhim" or the state of perfection in the second half of the shloka, also refers to this state.
So therefore, Shri Krishna warned Arjuna that "actionlessness" cannot be attained by not starting a new action, nor by giving up actions that have already started. It would be similar to cutting off a plant without plucking its roots. Until our vaasanaas have been completely eradicated, they will keep generating desires which will lead us to selfish actions. But once vasanaas have been eradicated, only selfless actions will remain.
Now, some of us who are not fully convinced by this argument could still say: "I will renounce all actions right now and move to a quiet solitary place. If I just sit still for a long time, my desires will automatically melt away". Shri Krishna addresses this point in the next shloka.
na cha sannyasanaadeva siddhim samadhigacchati || 4 ||
Neither does an individual attain actionlessness by not initiating action, nor by mere renunciation does he attain perfection.
na : neither
karmanaam : action
anaarmbhaat : not initiating
naishkarmyam : actionlessness
purushah : individual
ashrute : attains
na : nor
cha : and
sannyasanaat : renunciation of action
eva : mere
siddhim : perfection
samadhigacchati : attain
In the prior shloka, Shri Krishna dispelled Arjuna's notion that the yoga of knowledge was superior to the yoga of wisdom. But there was another aspect to Arjuna's question. He still was not convinced that he should fight the war, and was searching for pointers in Shri Krishna's teaching that supported his desire to give up all action and flee the war. We saw this in the first chapter where he went to the extent of suggesting that he become a monk. Shri Krishna wanted to address that issue in this shloka.
First, let us understand what is meant by the word "actionlessness" in this shloka. Like many words in scriptures, it is not meant to be taken literally. The word "actionlessness" points to the ultimate state of the "sthithaprajnya" from the previous chapter. In this state, the vaasanaas have been so thoroughly eliminated that all action becomes completely selfless. There is absolutely no trace of selfishness. The word "Siddhim" or the state of perfection in the second half of the shloka, also refers to this state.
So therefore, Shri Krishna warned Arjuna that "actionlessness" cannot be attained by not starting a new action, nor by giving up actions that have already started. It would be similar to cutting off a plant without plucking its roots. Until our vaasanaas have been completely eradicated, they will keep generating desires which will lead us to selfish actions. But once vasanaas have been eradicated, only selfless actions will remain.
Now, some of us who are not fully convinced by this argument could still say: "I will renounce all actions right now and move to a quiet solitary place. If I just sit still for a long time, my desires will automatically melt away". Shri Krishna addresses this point in the next shloka.
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