Bhagavad Gita for Executives. Gita 4 (1-5)

Chapter 4. Jnana Karma Sanyasa Yoga (Transcendental Knowledge)

In the third chapter Lord Krishna explained that only karma yoga or the performance of prescribed Vedic activities was suitable for the materialistic person aspiring for moksha or liberation from the cycle of birth and death and that such an aspirant was not competent to follow the path of jnana yoga or the cultivation of Vedic knowledge. It was also shown that even for jnana yoga practitioners that karma yoga when performed as a matter of duty without attachment was preferable. It was further illustrated that for leaders of prominence in society it is an important necessity to perform karma yoga in order that the public is guided and inspired in a righteous manner. The objective of this fourth chapter is to further emphasise the worthiness of karma yoga by giving evidence that it was taught to great personalities at the beginning of this Manvantar or cyclic appearance of one type of divine incarnations as verified in Vedic scriptures over a period of time comprising approximately every 350 million years. Also it will be shown in this chapter how karma yoga partakes of the nature of jnana yoga by reason of spiritual intentions underlying all prescribed Vedic activities. Chapter four finishes up by explaining the nature and varieties of karma yoga and the importance of spiritual awareness connected to performing every action.

Gita 4.1

Sri-bhagavan uvaca

imam vivasvate yogam

proktavan aham avyayam

vivasvan manave praha

manur iksvakave ‘bravit

Meaning

The Blessed Lord said: I instructed this imperishable science of yoga to the sun-god, Vivasvan, and Vivasvan instructed it to Manu, the father of mankind, and Manu in turn instructed it to Iksvaku.

Explanation

“In the beginning of the Treta-yuga [millennium] this science of the relationship with the Supreme was delivered by Vivasvan to Manu. Manu, being the father of mankind, gave it to his son Maharaja Iksvaku, the king of this earth planet and forefather of the Solar dynasty in which Lord Ramachandra appeared. Therefore, Bhagavad-Gita existed in the human society from the time of Maharaja Iksvaku.

At the present moment we have just passed through five thousand years of the Kali-yuga, which lasts 432,000 years. Before this there was the Dvapara-yuga (800,000 years), and before that there was Treta-yuga (1,200,000 years). Thus, some 2,005,000 years ago, Manu spoke the Bhagavad-Gita to his disciple and son Maharaja Iksvaku, the king of this planet earth. The age of the current Manu is calculated to last some 305,300,000 years, of which 120,400,000 have passed. Accepting that before the birth of Manu, the Gita was spoken by the Lord to His disciple, the sun-god Vivasvan, a rough estimate is that the Gita was spoken at least 120,400,000 years ago; and in human society it has been extant for two million years. It was re-spoken by the Lord again to Arjuna about five thousand years ago. That is the rough estimate of the history of the Gita, according to the Gita itself and according to the version of the speaker, Lord Sri Krishna.

The kings, such as Surya, Manu and Ikshaku, who have been mentioned by the Lord, were householders and they attained perfection, through the Discipline of Action, leading a householder’s life. By the terms ‘Vivasvate proktavan’, the Lord wants to explain to the seekers that as the sun in the solar system while performing its action by providing heat and light, remains un-engrossed; similarly, all the seekers should perform actions without attachment according to available circumstances. They should, also impart this teaching of Karma yoga, to others for the public welfare by remaining un-engrossed (without desire for fruit, without a sense of ‘mine’ and without attachment).

He creation of the universe, it is accepted even by modern science, must have started with Sun. (refer the Big bang theory). As the source of all energy the sun was the first of the created objects and with its creation, this great knowledge of self was given to rest of the world.

Gita 4.2

evam parampara-praptam

imam rajarsayo viduh

sa kaleneha mahata

yogo nastah parantapa

Meaning

This supreme science was thus received through the chain of disciples’ succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.

Explanation

This was transmitted from Lord Krishna to a distinguished parampara or succession from illustrious father to illustrious son. This knowledge was passed onto the saintly kings and royal sages like Nimi and Sagara; but its origins are without beginning because its roots are in the eternal Vedas. By great efflux of time and degradation of human intelligence limiting qualified recipients this great knowledge disappeared into oblivion due to a break in parampara causing a discontinuation of the tradition in this world.

In ancient days, the kings who knew Karma yoga administered the affairs of state smoothly, without being attached to royal pleasures. They had a natural inclination for the welfare of the subjects. The great Sanskrit poet Kalidasa writes about the kings of solar dynasty: – “Those kings levied a tax on their subjects in the same way, as the sun sucks water from the earth, in order to supply it to the earth in the form of rain, a thousand times more.” It means, that the tax realized from the subjects by kings, was all used for public welfare. In order to, provide for their household expenses, they followed occupations, like farming.

Gita 4.3

sa evayam maya te ‘dya

yogah proktah puratanah

bhakto ‘si me sakha ceti

rahasyam hy etad uttamam

Meaning

That very ancient science is today told by Me to you because you are My devotee as well as My friend.

Explanation

Lord Krishna now confirms that the same eternal yoga or science of the individual consciousness attaining communion with the ultimate consciousness that was imparted aeons before to Vivasvan is being instructed to His friend Arjuna and no one else. Why no one else? Because Arjuna was qualified to receive this yoga and because he was Lord Krishna’s surrendered disciple. As this yoga is highly confidential it should not be revealed to those who have no faith or to those who are unqualified. The secret, which is not disclosed even to a comrade, is revealed to a disciple, who surrenders himself to his preceptor. Arjuna also says to Lord Krishna, “I am Thy disciple, teach me, who have taken refuge in Thee.” Therefore, the Lord reveals His secret to him.

Common people, regard the objects bestowed upon them by God as theirs (while in fact they are not theirs), but they do not regard the Lord, (Who is actually theirs), as theirs. They, instead of having an eye on the glorious Lord, look at His glory. Having attached importance to the glory, their intellect becomes so dull, that they do not even believe, in His existence i.e., they do not even look towards Him. Some people adore Him, in order to gain riches and glory etc. Though riches lie at the feet of devotees, yet true devotees do not adore Him for riches, but they adore Him to attain Him. Those who hanker after riches are devotees (slaves) to riches, while those who want to attain God, are His real devotees.

The Lord says that He taught this karma yoga to the Sun. This means, there could not be a better example of a karma yogi than the Sun. He shines to all and stands as a witness to everything that happens, good or bad and is not affected by anything. He goes on doing his duty as ordained by the Lord. This quality is imparted to the Sun by the Lord only and that is why He says “I told this to the Sun”. As all beings came from Manu it is said that the Sun taught this to Manu, who did his karma without attachment, following the command of the Lord. Ikshaku is the descendant of the Sun and hence as the kings of the solar race were reputed to be karma yogis it is mentioned that it was handed down by tradition.

Gita 4.4

arjuna uvaca

aparam bhavato janma

param janma vivasvatah

katham etad vijaniyam

tvam adau proktavan iti

Meaning

You are of recent origin, while the birth of Vivasvan dates back to remote past, how then am I to understand, that Thou did declare it to him, in the beginning?

Explanation

Considering the possibility of Vivasvan being instructed 120 million years previously by the same Lord Krishna as He is standing before him, Arjuna asks the Lord to explain just how it was that He taught this eternal yoga to Vivasvan, the Sun God.

Arjuna asks Lord Krishna, that He was born in the house of Vasudeva a few years ago, while Vivasvan (the sun-god) was born earlier at the beginning of creation. So how could he believe that He had taught this Yoga to the sun-god. This question of Arjuna expresses his curiosity, rather than argument or blame. He wants to hear from Lord Krishna, the secret of His Divine descent, because only He was capable of revealing this secret, to him.

Gita 4.5

sri-bhagavan uvaca

bahuni me vyatitani

janmani tava carjuna

tany aham veda sarvani

na tvam vettha parantapa

Meaning

The Lord said – Many lives have passed of Me and you, Arjuna, and I know them while you do not.

Explanation

Lord Krishna’s declaration of many births has passed for you and for Me is a definite affirmation of the reality of reincarnation for Arjuna and confirmation of the avatars or incarnations of the Supreme Lord Krishna. What He is confirming is that His present incarnation is as real as Arjuna’s present life reincarnation and that the ones from the past are real as well, subtly implying that there is a fundamental difference between them.

Here Krishna represents ‘Atma’ and Arjuna is senses. Atma always exists and knows everything while senses are only temporary.

 

 

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Bhagavad Gita for Executives – Chapter 3 Summary – Part 2

 Bhagavad Gita for Executives – Chapter 3 Summary – Part 2

Common people who attach importance to wealth and position, follow the examples set by millionaires and leaders, regarding them as great, though they may not be really so. The rich people and leaders, resort to evil practices such as falsehood, forgery, dishonesty, thefts and corruption, to gain riches, fame and status in society. The common people, who consider them great, follow those evil practices. Thus, evils become rampant in the society. Great and noble men, such as teachers, preachers, priests, leaders and rulers etc., who hold positions of honour in society, should perform their duties very carefully, so that they may leave a good impression upon the common people, who may follow the standards. Leader’s lives have to be an example for others to emulate. By saying that if He does not act, the world will follow suit, Krishna means that the mortals will not be guided towards the right path and will destroy themselves pursuing the sensual pleasure with no restraint. No one will be interested in doing anything but expect results without working for it. When Lord Krishna took birth, seemingly as a human being, as the son of the great righteous King Vasudeva, he conducted Himself in all ways and manners as appropriate for his position in society as a prince of the royal Kshatriya or warrior class. If Lord Krishna acted otherwise all mankind would begin to imitate Him thinking that such actions were virtuous. All actions of wise men are naturally performed for the welfare of the world. They have also no egoistic notion, that they are engaged in the welfare of others. An ignorant person performs action to reap its fruit, a wise man is neither attached to the fruit of action, nor has any duty to perform. So, it is possible for him to be indifferent to action. Therefore, the Lord directs him to act, without attachment.

Krishna gives three qualifications to attain freedom from action and bondage. It is to be noted that freedom from action is not inaction. First, one should follow the teaching about karma yoga by Krishna and act upon it, secondly he should have absolute faith that this is the right path and thirdly he should not complain about it. Those who do not follow the Lord’s teaching are under delusion regarding worldly knowledge. They are devoid of discrimination, because they cannot distinguish the real from the unreal, righteous from unrighteous, salvation from bondage and so on. They remain ignorant, like animals. Spiritual intelligence is what determines the light of knowledge in the material existence. In the absence of spiritual knowledge, darkness and ignorance prevails and knowledge becomes erroneous and defective.

If it is so beneficial to follow the teachings of the Lord then why is not everyone following them? All actions are performed, either according to one’s own nature or according to the Lord’s principles, (scriptural injunctions). One’s nature can be of two kinds, either free from attachment and aversion, or having attachment and aversion. Actions, which are performed out of attachment and aversion, bind a man because they make his nature impure. On the other hand, actions which are performed according to God’s principles, lead to salvation, because these purify one’s nature. The way to evolve spiritually involves the control of desires and aversion. We contact the outer world through our senses which create desire for the pleasant sense experience and aversion for the unpleasant. This desire and aversion leads one to action, either to acquire the desired object or to shun the undesired one. Thus the attachment to result through desire and aversion create further karma and one gets bound by that and goes through the cycle of birth and death.

The duty of another person according to his profession, stage of life, etc., may outwardly seem full of merit, be easy to perform, be attractive, provide riches, comforts, honour and praise etc., and enable one to live with comfort throughout his life, yet is forbidden. On the other hand, one’s own duty, may be devoid of merit, be difficult to perform, not appealing and not providing riches, comforts, honour or praise etc., and may be painful, yet these should be performed without expecting any reward, as these leads to salvation. Therefore, a person should always perform his duty, without expecting any reward, without a sense of ‘mine’ and without attachment. Lord Krishna is convincing Arjuna that having taken birth in the warrior class and fighting is his duty he had to treat alike victory and defeat, gain and loss, and pleasure and pain. The body, senses, mind, intellect and matter etc., are meant for performing duty alone. Those who do not deviate from their duty in spite of suffering pain are admired and honoured. Patriots, who suffered tortures, went to jail and were hanged, in order to make the country independent, are praised and honoured even today. On the other hand, those who are sent to jail, because of their crimes are condemned and dishonoured.

A person believes that worldly objects provide him pleasure, so he has a desire to acquire them in order to enjoy pleasure. This desire gives birth to attachment. So long as this process continues, he cannot get rid of sinful acts. Craving for perishable objects, is called desire, while the need for God-realization, which may appear to be like desire, is not really desire. The reason is, that desire is never satisfied, but it is strengthened by sense enjoyments, while the need of God-realization is fulfilled having realized God.

The three analogies given to describe the obscuration of wisdom by desire are significant. First is the fire being obscured by smoke? This denotes a nature predominant of Sattva where the wisdom is slightly obscured as the fire with smoke. Once the smoke clears of its own accord the fire becomes visible. Similarly a person who is of satvic temperament needs only a little help from the sastras or his guru to clear his ignorance which is only slight like smoke that conceals the fire. The next example of mirror covered with dust refers to one who has more rajas and tamas due to karma accumulated in the past lives. It takes time for a mirror to become covered with dust. This can be removed only through persistent effort like cleaning a mirror with a cloth. That is, the wisdom can be acquired only through diligent spiritual discipline. The third example of the foetus being concealed in the womb is applicable to those whose nature is predominant of tamas. The ignorance is so great that it can be removed only in course of time just as the baby is born only at the appropriate time.

It is said in the Manu-smrti that lust cannot be satisfied by any amount of sense enjoyment, just as fire is never extinguished by a constant supply of fuel. The fire of desire devours everything which comes into its contact. “The richer a man grows, the more he hankers after worldly prosperity. A poor man, may desire to gain only a few rupees, but when he gains them, he has desire for a hundred and then a thousand, and after that a million and then a billion and trillion and then the ownership of the entire universe. Yet, this form of desire will not be satiated. It is only, by contentment, that this desire can be subdued. In fact it is not wealth, but desire for wealth, which is an obstacle to God-realization. This desire deprives the rich and the poor equally, of God-realization, as it can never be satiated. A man can only get rid of it by renouncing it.

Everyone, likes loving and true words, and hates harsh and false words. It means that every person has the knowledge (discrimination) of good and bad, virtue and vice, right and wrong. In spite of this knowledge, an ignorant person uses harsh language, tells a lie and does not perform his duty scrupulously, because his discrimination is concealed by desire. The main obstacle to the practice of spiritual discipline is the desire for pleasure which is born by the contact of senses with sense-objects. This obstacle lingers for a long time. Wherever a seeker indulges in pleasure, there his spiritual progress is arrested. All actions are performed, with the body, senses, mind and intellect. If desire resides in these, it hinders the performance of spiritual actions. Therefore, a Karma yogi (man of action), having abandoned attachment and the fruit of actions, performs actions, only by the body, senses, mind and intellect, for the purification of the self. So long as, a man is swayed by his senses, he cannot have an eye on the goal of life. Without having an eye on the goal of life i.e., without attaining it, desire cannot be totally killed. So, first the Lord urges to control the senses, in order to kill desire.

The five senses are the main impediments to spiritual development and are arranged in a hostile formation against it. As long as the senses are primarily occupied in the pursuit of pleasure the realisation of the Atma will never happen. Yet the mind although fickle is capable of controlling the senses but if the mind is also inclined to enjoy the senses then realisation of the Atma will never manifest. But the intellect is superior even to the mind as it possesses the discriminative faculty. This means that the mind may be tranquil but if the intellect is inclined towards the channels of sense activities there will be no possibility again for realisation of the Atma. A question may be posed what if all the three, the senses, the mind and the intellect were tranquil and passive? The unvarying answer is that Kama or lust which arises from desires covertly resides deep within the heart and is always craving for sense gratification. This kama is so powerful that it will assert its mastery over them all and domineering them will have them fully pursuing the objects of the senses for sense gratification in the phenomenal world obscuring the light of knowledge and the realisation of the Atma. That which is the most powerful with its domain in the spiritual phenomena is the Atma.

Now in conclusion Lord Krishna establishes the fact that one should try their utmost to destroy the powerful enemy known as kama or lust. Knowing that kama is the mightiest enemy one must, by withdrawing the senses, keeping the mind steady and the intellect resolute in sattva guna the mode of goodness then slay this enemy kama which will attack your mind and senses in various ways causing one to fall into delusion before one becomes powerless to resist. Kama is extremely difficult to overpower and is tenacious and formidable yet if one dedicates all actions to Lord Krishna with their mind fixed on Him they can overcome it. So knowledge of Vedic wisdom and meditation on the Supreme Lord are the combined panacea to neutralise kama from its location in the senses, mind and intellect and then destroy the great enemy. This path of selfless action, unattached, without conception of rewards should be practiced according to one’s capacity and knowledge as a means of gradually achieving renunciation.

At the beginning of the third chapter, Arjuna asked Lord Krishna, “If You think that knowledge is superior to action, why do You urge me, to do this savage deed (war)?” In response to his question, the Lord, from the fourth to the twenty-ninth verses, lays emphasis on the performance of actions, by which a man attains equanimity. In the thirtieth verse, He says that surrendering all actions to Him, with a discriminative insight, free from desire and egoism he should perform actions without mental agitation. In the thirty-first and thirty-second verses, He declares the benefit of following His preaching and the harm in not following it. In the thirty-fifth verse, He declares, “Better is death in one’s own duty.” In the thirty-sixth verse Arjuna asks, “By what is a man impelled to commit sin?” The Lord replies, “It is desire, all devouring and most sinful, which is the enemy,” and ordered Arjuna to slay this enemy.

 

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Bhagavad Gita for Executives – Chapter 3 Summary – Part 1

Summary of Gita Chapter 3 – Part 1

The Gita teaches a man, how to attain spiritual perfection by performing one’s duty. It inspires him to perform actions, rather than to renounce them. Chapter three establishes the fact by various points of view that the performance of prescribed duties is obligatory for everyone. Here Lord Krishna categorically and comprehensively explains how it is the duty of each and every member of society to carry out their functions and responsibilities in their respective stage of life according to the rules and regulations of the society in which one lives. Further the Lord explains why such duties must be performed, what benefit is gained by performing them, what harm is caused by not performing them. Plus what actions lead to bondage and what actions lead to salvation. All these points relating to duty have been described in great detail. Thus this chapter is entitled: The Eternal Duties of Human Beings. Sri Krishna explains the meaning of ‘kartavya’, (Duty) its importance and the dynamics of right action. When we perform our obligatory duties, the mind and heart is slowly purified. Purification of the mind is a pre requisite to the silence we are seeking. The path of Karma Yoga purifies the mind, apart from giving us the worldly results. Action should be performed as worship of the Lord, with an attitude of dedication, detachment, service and surrender, and the results of action received with devotion, as ‘Prasada’ (sacrament). This is Karma Yoga. In this way the mind and heart gains equanimity, stillness and purification, and our personal likes and dislikes are destroyed. This is the best way to reach the Lord. Karma Yoga is not some special action. Even the lowest action performed with devotion, takes us closer to the Lord.

This Chapter of the Bhagavad Gita indicates the state of mind of Arjuna who is caught between his duties as a warrior to fight his own people and at the same time his love for his relatives. He starts by questioning Lord Krishna about why he should engage himself in an action which will cause so much of destruction to human lives’. The gist of the chapter is how Lord Krishna explains to Arjuna about the duties each individual has towards himself, his family and most of all to the society and that is the essence of Karma Yoga.

Due to the praising of both jnana yoga and karma yoga in a seemingly equal manner some conflict arises in Arjuna’s mind and he became confused. Although Arjuna was bewildered he could still understand that Lord Krishna valued the cultivation of spiritual knowledge as being superior to activities without attachment and he could also understand that if Lord Krishna was ordering him to fight this must be also for his betterment as well. The Lord did not specify which path Arjuna was qualified for as yet and thus Arjuna was in a dilemma and needed a clear, definitive instruction that would end his confusion. Arjuna requests Lord Krishna to tell him decisively, one principle either of action or of knowledge, by which he may attain the highest good or bliss. Arjuna asks Bhagavan, “Krishna, if you consider knowledge as superior to action, why then do you urge me to do this dreadful action! My mind is puzzled; therefore tell me the one discipline by which I may attain the highest Goal.”

Sri Krishna explains thus: Arjuna, in this world two paths have been enunciated by Me in the past. In the case of Sankhya yogi (intellectual), the practice proceeds along the path of knowledge, whereas in the case of the Karma yogi (action oriented man) it proceeds along the path of action. None can remain inactive even for a moment; everyone is driven to action by nature born qualities. Therefore perform your allotted duty, for action is superior to inaction. Desisting from action, you cannot even maintain your body. He, who does not follow the wheel of creation, i.e. does not perform his duties, lives in vain. He however, who takes delight in the Self alone and is gratified and contented with the self, has no duty. Therefore always efficiently do your duty without attachment. Doing work without attachment is when man attains supreme bliss.

It has been established that activities prescribed in the Vedic scriptures performed without anticipation of rewards are conducive for spiritual development. Without this inner consciousness one is not qualified for jnana yoga or the cultivation of spiritual knowledge. All those who forcefully restrain their senses under the pretext of meditation but is inwardly reflecting on the objects of the senses is a cheat and a charlatan. Being impure the mind of such an impostor lacks the tranquillity and lucidity to practice such meditation. It is attachment, and not actions or their fruit that is the root of all evils. Attachment is the main stumbling block to perfection. One should perform the duties prescribed in the Vedic scriptures appropriate for ones stage in life. Generally, a person does an act promptly and efficiently, only if it serves his selfish motive, but such an action binds him. In order to be free from the bondage, he should perform actions prescribed by the scriptures, disinterestedly. Actions should be performed as a sacrifice to the Supreme Lord and no sacrifice should ever be performed with an intention for reward.

God has created the entire world with a spirit of sacrifice and service. Look around and see yourself! The sun, moon, sea, river, trees…. All serve others selflessly without expecting anything in return. Only human beings are selfish. We can only progress when we start doing selfless service to others without expecting anything in return. At the beginning of creation, Brahma, the creator, created man by providing him with power for performing actions and also bestowed upon him discrimination to choose the right use of desirable and undesirable circumstances that leads to salvation. A Karma yogi (the follower of the Discipline of Action), is ever ready to render service or do good to others. Therefore, according to the ordinance of Brahma, such a Karma yogi does not lack the required capacity and material for rendering service to others, and for the maintenance of his body. All this required material is easily available to him.

The second topic in the 3rd chapter is yajna or sacrifice. Man is bound by every action he performs, unless he does it as a sacrifice.  One should not be bound by the outcome of one’s action. This implies that mankind will prosper in this world only by giving. Now if we think about Lord Krishna who is the God of Gods has no duty to perform, but He worked so hard (even as a Charioteer)  that we may follow his examples and attain a level of spirituality.

Action is of three types.

Satvic karma (Selfless action), Rajaisic karma (Selfish action) and Tamaisic karma (Harmful action).

The pancha maha yajna prescribed in the scriptures is a satvic karma that produced fast spiritual progress.

Deva yajna – A portion of the day should be allotted to worship of God. It should be exclusive time that is not coupled with other work.

Pitru yajna – Worship of forefathers. Any kind of worship as per the family tradition is fine.

Rishi yajna – Worship of our scriptures. Scriptures should be preserved and propagated. Daily reading of some scripture like Ramayana, Bhagavata, Gita, etc. is mandatory.

Manushya yajna – All types of social service to human beings are covered under this.

Bhoota yajna – All environmental and animal protection come under this.

A person should contribute more than he consumes, so that he is not a burden to the earth. As per Karma Yoga, if an action resulted in more giving and less taking, it is considered as a successful action. It is an accepted fact that the body, senses, mind, intellect and possessions are neither ours nor for us. We owe this body to our parents, and it is they, who have fostered it. For our knowledge, we are grateful to our preceptors and sages. Thus, whatever material, strength, ability, rank, authority, wealth and property we possess, we owe it all, to others. So whatever we possess should be devoted to the service of others. The person who without repaying the rightful due of others and enjoys the objects himself, is a thief. Thus a thief is, he who performs actions with a selfish motive in order to gain honour and praise etc. Such a person can never gain purity and peace of mind. A selfish man is not liked or praised by anyone. In a family, objects get concealed from a passionate and pleasure-seeking person. On the other hand, if a person serves others with all his resources, he attains salvation and is also praised, honoured, comforted and supplied things, even though he is unwilling to receive them.

If we sincerely perform our respective duties, we will add immensely, to the welfare of the world. Success of any organization or society is solely depended on its members. If it has members who are intelligent, hardworking, dedicated and working with a sense of sacrifice, such organization will grow and prosper .The man who does not perform his prescribed duties is a thief and a burden to the society.

Actions are performed in two ways-either in order to satisfy desire or to get rid of desire. Common men work in order to satisfy their desires, while a Karma yogi performs actions, in order to get rid of desires. Therefore, an enlightened soul being free from desire has not the least affinity for the performance of duty. Actions are performed by him, automatically without any selfish motive, for the welfare of the entire creation. It is attachment, not action, which leads to one’s downfall. Being attached to the body, senses, mind, intellect and other mundane objects etc., a man performs actions, in order to derive pleasure out of them. This attachment for the materialistic objects etc., leads him to the cycle of birth and death. By performing actions for the welfare of others, we get out of the old debt and we cease to run into new debt, as we perform actions in a disinterested way. Thus, we are liberated from bondage. Duty is that, which must be done for the welfare of others, according to the ordinance of the scriptures and according to one’s capacity, by renouncing one’s selfish motive.

So long as a person assumes his affinity for the world, he rejoices in the sensual pleasures, wife, sons and family, remains satisfied with food and is content in riches. But they cannot provide him with perfect and lasting rejoicing, satisfaction and contentment, because the world is ever-changing, insentient and perishable while the self is uniform, sentient and imperishable. So how can the self be satisfied and be contented with the world, when there is not even the least affinity between the two? The aim of the performance of actions for a man is to attain salvation or God-realization. When this aim is achieved by anyone following the Disciplines of Actions, Knowledge or Devotion, nothing remains to be done, known and acquired by him and that is the supreme achievement of a human life. An action is performed, when there is desire to acquire something, and desire is born of want. The enlightened souls have no want, so they have to do nothing.

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Bhagavad Gita for Executives. Gita 3 (41 – 43)

Gita 3.41

tasmat tvam indriyany adau

niyamya bharatarsabha

papmanam prajahi hy enam

jnana-vijnana-nasanam

Meaning

Therefore, O best of Bharata (Arjuna), first control the senses then, kill, this sinful destroyer, of wisdom and realization.

Explanation

So long as, a man is swayed by his senses, he cannot have an eye on the goal of life. Without having an eye on the goal of life i.e., without attaining it, desire cannot be totally killed. So, first the Lord urges to control the senses, in order to kill desire.

The term ‘Jnana’ stands for discrimination (what should be done and what should not be done). The term, ‘vijnana’ stands for Self-realization.

The first step towards fighting the enemy consists in locating him. Krishna points out that the senses, mind and intellect are abode of desire and hence the control of these is the only way to vanquish and destroy this foe of man who hides behind the senses, mind and intellect using them as his fortress deludes the embodied soul by obstructing jnana and vijnana, knowledge and realization.

Gita 3.42

indriyani parany ahur

indriyebhyah param manah

manasas tu para buddhir

yo buddheh paratas tu sah

Meaning

The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.

Explanation

Senses are superior to body or objects of senses. It means that senses know the objects but objects do not know senses. Senses live without objects, but without senses, the existence of objects is not proved. Senses, do not know the mind, while the mind knows all the senses. Every sense, knows only its own objects, but does not know the objects of other senses. Ears can perceive only sound, but cannot perceive touch, form, taste and smell. Similarly, tongue can only taste, nose can only smell, eyes can only see, and skin can only touch. But the mind knows the five senses, and their objects. Therefore, the mind is superior, more powerful, and more subtle, has a wider range of activity, than senses and is their illuminator. The mind, does not know the intellect, but the intellect knows the mind and senses. The intellect, knows whether the mind is quiet or turbulent and whether senses function properly or not. It means that the intellect knows the mind and its thoughts, as well as the senses and their objects. Therefore, the intellect is greater, more powerful more subtle and has a wider range of activity, than the mind and is its illuminator. The master of intellect is ego; therefore, a person says ‘My intellect’. Intellect is an instrument and ‘ego’ is the doer. The instrument depends, on the doer.

The five senses are the main impediments to spiritual development and are arranged in a hostile formation against it. As long as the senses are primarily occupied in the pursuit of pleasure the realisation of the Atma will never happen. Yet the mind although fickle is capable of controlling the senses but if the mind is also inclined to enjoy the senses then realisation of the Atma will never manifest. But the intellect is superior even to the mind as it possesses the discriminative faculty. This means that the mind may be tranquil but if the intellect is inclined towards the channels of sense activities there will be no possibility again for realisation of the Atma. A question may be posed what if all the three, the senses, the mind and the intellect were tranquil and passive? The unvarying answer is that Kama or lust which arises from desires covertly resides deep within the heart and is always craving for sense gratification. This kama is so powerful that it will assert its mastery over them all and domineering them will have them fully pursuing the objects of the senses for sense gratification in the phenomenal world obscuring the light of knowledge and the realisation of the Atma. That which is the most powerful with its domain in the spiritual phenomena is the Atma and is designated by the pronoun sah.

Gita 3.43

evam buddheh param buddhva

samstabhyatmanam atmana

jahi satrum maha-baho

kama-rupam durasadam

Meaning

Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus–by spiritual strength–conquer this insatiable enemy known as lust.

Explanation

Now in conclusion Lord Krishna establishes the fact that one should try their utmost to destroy the powerful enemy known as kama or lust. Knowing that kama is the mightiest enemy one must, by withdrawing the senses, keeping the mind steady and the intellect resolute in sattva guna the mode of goodness then slay this enemy kama which will attack your mind and senses in various ways causing one to fall into delusion before one becomes powerless to resist. Kama is extremely difficult to overpower and is tenacious and formidable yet if one dedicates all actions to Lord Krishna with their mind fixed on Him they can overcome it. So knowledge of Vedic wisdom and meditation on the Supreme Lord are the combined panacea to neutralise kama from its location in the senses, mind and intellect and then destroy the great enemy. This path of selfless action unattached without conception of rewards should be practiced according to one’s capacity and knowledge as a means of gradually achieving renunciation.

A man can know the world, by dissociating himself from it, and the Lord, by identifying himself with Him, because he (the self) is different from the world, while he has identity with God. But he accepts his identity or affinity, for the world, in order to acquire worldly things, which is never possible. Similarly, he accepts that he is different from God which is also not a reality. Spiritual desire, is necessary, in order to root out worldly desires. When spiritual desires grow up mundane desires, automatically, perish. When mundane desires, are rooted out, spiritual desire is satisfied viz., God, Who is ever attainable, is attained. God always pervades everywhere, but a man does not realize Him, because of his entanglement with worldly desires.

 

 

 

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