Bhagavad Gita for Executives. Chapter 4 Summary – Part 2

The four divisions of human life, namely the brahma Chari, the grahasta, the vanaprastha, and the sanyasi, are all meant to help men become perfect yogis or transcendentalists. Since human life is not meant for enjoying sense gratification like the animals, the four orders of human life are so arranged that one may become perfect in spiritual life. These sacrifices may be fitted into various divisions. Some utilize their wealth and material possessions, for the welfare of others, without any selfish motive, by regarding these as of others only. There are persons who are sacrificing their possessions in the form of various kinds of charities and are called ‘dravyamaya-yajna’.  Observing fast and keeping mum, etc., are also austerities, as sacrifice. Sacrifice of the comforts of life is called ‘tapomaya-yajna’. Those who engage themselves in the studies of different Vedic literatures, specifically the Upanisads and Vedanta-sutras, or the Sankhya philosophy are called ‘svadhyaya-yajna’, or engagement in the sacrifice of studies. Sense gratification is the root cause of material existence; therefore, unless and until one is situated on a platform apart from sense gratification, there is no chance of being elevated to the eternal platform of full knowledge, full bliss and full life.

Non-violence, truth, non-stealing, celibacy and to refrain from hoarding – these five are yama, the five great vows. These five vows have been very much eulogized, in the scriptures. This system of yoga for controlling the breathing process is called pranayama. They are recommended for controlling the senses and for advancement in spiritual realization.

That person who does not perform yagna or offerings of worship to propitiate the Supreme Lord and who does not perform the regular and occasional duties as prescribed in the Vedic scriptures according to varnasrama or their rank and station in life, such a person derives absolutely no benefit for receiving a human existence in this world. They have wasted a very precious opportunity as human birth is very difficult to receive and humans are the only species on the Earth with freewill and the power to reflect on the Supreme. He, who wants to lead a peaceful life in the family, should perform his duty by rendering service to other members of the family. By doing so, he becomes a source of inspiration for others and thus unity and peace prevail, in the family and in the world, here as well as hereafter. On the other hand, he who does not perform his duty scrupulously does not lead a happy life, here as well as hereafter.

The mind is tainted by three kinds of defects – sins, volatility of mind, and ignorance. When a seeker performs actions, for the welfare of others without any selfish motive, his first two defects i.e., sins and volatility of mind, come to an end. In order to get rid of the third defect, having renounced actions, he goes to his teacher, so that he may impart knowledge. At that time, he does not aim at actions and material objects, but his aim is God-realization. This is known, as culmination of all actions and material objects, in knowledge i.e., God-realization through the attainment of true knowledge.

Lord Krishna is revealing how to attain spiritual knowledge. The seeker should go to a teacher, with profound humility and perfect devotion, and through prostration surrender himself, his body mind and possessions etc., to him. The student must have an intellectual attitude of surrender and meekness, respect and obedience towards the Teacher. He should keep his inquisitiveness always, awake. The seeker must ask the teacher with a pure heart about the purpose of life, the true nature of a living being and how to revive one’s relationship with the Supreme Being? By these questions and by being pleased by one’s sincere service such a self-realised being will guide and instruct one on matters related to the ultimate truth. The Guru will remove all doubts about: Who am I? Why was I born? What is my purpose in life? A seeker, having gained knowledge of the self, by hearing, cognition constant and deep meditation etc., or from the Guru, sees all beings in the self-this is the realization of ‘Tvam’ (self-realization). Then he sees all beings and the self in God-this is realization of ‘Tat’ (God-realization). Thus, he realizes the identity of the self with God, and, then nothing remains for him, except God.

There are essentially 4 ways of gaining knowledge.

“Achaaryaath paadam aadatthe , paadam sishya swamedhayaa

paadam sa brahmachaaribhya sesham kaala kramena cha”

It means one can get one quarter of the knowledge from the teacher, one quarter by analyzing oneself, one quarter by discussing with others and the last quarter one can get during the process of living or through experience. In the scriptures, there are eight inward spiritual means to attain knowledge. These are (1) Discrimination. (2) Dispassion. (3) Six traits (Quietness, self-control, piety, indifference, endurance and composure). (4) Desire to attain salvation. (5) Listening to Vedanta texts. (6) Cognition. (7) Constant and deep meditation. (8) Self-realization.

Generally sinners are not engaged in spiritual practice, but it does not mean that they cannot be engaged in it. If by coming into contact, with a great soul or by being influenced by an incident or circumstance or environment etc., they resolve, that they have to gain knowledge of the self, or God, they cross the ocean of sins, by the boat of knowledge, of the self. As blazing fire reduces fuel to ashes, so does the fire of knowledge, reduce the three kinds of actions (i.e.,)-prarabdha (in the form of fate), sancita (accumulated actions) and Kriyamana (the present actions), to ashes. It means that when a man gains knowledge of the self, his affinity for the actions or the world is totally renounced. Consequently, the world loses its independent existence and there remains, only God.

In this world nothing is as purifying as spiritual knowledge. Then why is not everyone pursuing this? Lord Krishna explains that first one must become qualified from prolonged practice of karma yoga or prescribed Vedic activities performed without desire for rewards. Then in due course of time, if there is no interruption, knowledge will arise leading to purity of heart after which soul realization will be achieved. After previously describing the qualifications of an aspirant for spiritual knowledge now Lord Krishna describes the characteristics of one who is unfit and not qualified for spiritual knowledge. One who is ignorant, of little faith, who does not follow instructions of the spiritual master and who doubts the teachings of the eternal Vedic scriptures, such a person has no chance for spiritual awakening and their human birth goes in vain. One who doubts is ruined in this life and will have little or no success in this world and such a person will have nothing in the next life because of not acquiring any merit in this life. Without faith nothing can be achieved as for instance when you ask for directions to a place you have to have faith in the one who directs you. Similarly one who has no faith in scriptures or in the word of the saints will not acquire wisdom. A man who digs for water will get it only if he digs deep enough in one place and not if he tries in different places giving up each one after a little effort.

A doubting soul, can, never perform his duty efficiently. All doubt should be completely uprooted from one’s heart and mind and follow the path that Lord Krishna has explained which is first and foremost to do one’s duty in life according to qualification. Following this path one will acquire the spiritual knowledge to cross over samsara the cycle of birth and death and attain liberation from material existence.

In the world, innumerable actions are performed, but we remain free from their bondage, because we have neither attachment nor aversion for them. It is because of attachment or aversion, that we are linked with actions. When we become free, from attachment and aversion i.e., get established in equanimity, we are not connected with actions and thus become free, from the bondage of actions.

When actions are performed for others and objects are regarded as others’ and for them, affinity for actions and objects is totally renounced and equanimity is automatically realized.

 

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Bhagavad Gita Chapter 4 Summary – Part 1

In the third chapter, emphasis has been laid on the performance (discharge) of duty, while in the fourth chapter there is an emphasis on knowing the truth, about Karma yoga. The reason is that action can be performed scrupulously, only when reality is known about it. Moreover, if the truth about actions is known, such actions, which bind a man, can liberate him from bondage. Therefore, in this chapter, the Lord has laid special emphasis on, knowing the truth about actions.

Lord Krishna 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 (Sun God) is now 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.

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. 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.

Carelessness and indolence in the performance of actions and the desire for fruit of actions are the main stumbling blocks to God-realization. If actions are performed without the desire for fruit in rendering service to others, the affinity for actions is renounced and we realize our affinity for God which is naturally eternal. When actions are performed with a selfish motive i.e., for reward, there is a decline of righteousness; and when a man, having deviated from his duty performs forbidden action there is rise of unrighteousness. It is desire, which is the root of all unrighteousness, sins and injustice etc. Therefore, God manifests Himself, in order to root out this desire and propagate the principle of the performance of actions, without expectation of any reward. Reasons of Lord Krishna’s avatars or incarnations are: 1) for protecting the virtuous 2) for destroying the wicked 3) for re-establishing dharma or eternal righteousness which had become obscured.

In whatever form one seeks the Lord, He appears in the same form to the devotee. The criticism of Hinduism being pantheistic is proved wrong by this. There is only one God who can be called by any name or conceived in any form; provided the worshipper remembers that He is not limited to that name or form. The Lord who is everywhere, in and out of all being is naturally present also in the particular form in which one thinks of Him.

“The four orders of society are created by Me according to the differences in their attitude and actions. Though I am the creator, know me to be a non-agent of action and immutable.” This is one of the most misinterpreted stanzas of the Bhagavad Gita. Antagonists attribute Lord Krishna’s action to the ills of the society that is plaguing these days. Lord Krishna clearly states here that the division is based on their attitudes, mental attributes and work.

An action is determined by the motive by which, it is performed. A soldier killing an enemy for the protection of the motherland is not murder, nor a surgeon using the scalpel to remove cancer, attacking with knife. An action, such as adoration of a goddess, is of the mode of goodness, but if it is undertaken with the motive of fulfilling mundane desires, it becomes a mode of passion. If it is undertaken with the motive of someone’s ruin, the same action is, of the mode of ignorance. In the same way, actions which are performed without attachment, a sense of mine and desire for fruits, are classed as inaction, and these do not bind a man, to the fruit of action. It means that truth about action cannot be determined by outward activity only. Actions can be divided, into three groups, according to the motive by which these are performed (i.e.,) action, inaction and forbidden action. An activity undertaken, according to spiritual injunctions with a desire for fruit, is called, action. Action which is performed, being free from the desire for fruit, sense of mine and attachment, for the welfare of others, is classed, as inaction. Even prescribed action, performed with the motive of doing evil to others, or giving pain to them, is classed as, forbidden action. As the desire intensifies, it results in forbidden actions. As a lotus leaf in spite of being born in water and living constantly in touch with it, is not tainted by water, so does a Karmayogi, in spite of being born in a life-of-action (human life) and in spite of living, in this world of actions, while performing actions, does not get attached to these. Detachment from actions is not an easy task. Therefore, the Lord calls him wise among men and a sage.

Envy is a subtle evil. A Karma yogi is very cautious, lest he should be envious of any being, because all his actions are performed for the welfare of the world. A Karma yogi transcends the pairs of opposites, such as profit and loss, honour and dishonour, praise and blame, pleasure and pain, and desirable and undesirable circumstances. So, he has a balanced state of mind, free from attachment and aversion etc.

Cultured people, recite this verse while having meals, so that this activity can be changed into a sacrifice (Yajna).

“brahmarpanam brahma havir, brahmagnau brahmana hutam

brahmaiva tena gantavyam, brahma-karma-samadhina”

When we view everything, as nothing other than God, we attain Him. When a seeker has his meal, he beholds God, in the following way:-

(i) The hand, with which the food is put into the mouth, is God.

(ii) The food is God.

(iii) He who eats the food is also God.

(iv) The fire, that abides in the stomach, and by which food is digested, is also God.

(v) The action of offering food, to the fire, which abides in the stomach, is also God.

(vi) The fruit of eating, the remnants, (residual food) of the sacrifice, is also God.

A Yogi is one who is always trying, through all available means, to raise himself from the state of physical, mental and intellectual imperfections.

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Bhagavad Gita for Executives. Gita 4(40-43)

Gita 4.40

 

ajnas casraddadhanas ca

samsayatma vinasyati

nayam loko ‘sti na paro

na sukham samsayatmanah

 

Meaning

 

But ignorant and faithless persons who doubt the revealed scriptures do not attain God consciousness. For the doubting soul there is happiness neither in this world nor in the next.

Explanation

After previously describing the qualifications of an aspirant for spiritual knowledge now Lord Krishna describes the characteristics of one who is unfit and not qualified for spiritual knowledge. One who is ignorant, of little faith, who does not follow instructions of the spiritual master and who doubts the teachings of the eternal Vedic scriptures, such a person has no chance for spiritual awakening and their human birth goes in vain. One who doubts is ruined in this life and will have little or no success in this world and such a person will have nothing in the next life because of not acquiring any merit in this life.

In practical life, a man of doubting nature behaves badly towards others, because he suspects their integrity and actions etc. He also cannot attain salvation, because it requires a determinate intellect and firm resolve. A man of doubting nature cannot resolve, whether he should chant the Lord’s name, study the scriptures, perform mundane actions or attain God-realization and so on. Because of his doubting nature, he cannot attain happiness or peace. Therefore, a seeker through discrimination and faith must get rid of a doubt. When a seeker, comes across two contradictory statements, it leads to scepticism. Such scepticism can be removed, either by discrimination or through a reverential study of scriptures, or by following the advice of saints and holy men. Thus, if a sceptic is lacking in knowledge, he should acquire knowledge and wisdom. If he is wanting in faith, he should endeavour to gain faith. It is, because without especially enhancing either of these two, his scepticism cannot be removed.

Without faith nothing can be achieved as for instance when you ask for directions to a place you have to have faith in the one who directs you. Similarly one who has no faith in scriptures or in the word of the saints will not acquire wisdom. A man who digs for water will get it only if he digs deep enough in one place and not if he tries in different places giving up each one after a little effort.

 

Gita 4.41

 

yoga-sannyasta-karmanam

jnana-sanchinna-samsayam

atmavantam na karmani

nibadhnanti dhananjaya

 

Meaning

Therefore, one who has renounced the fruits of his action, whose doubts are destroyed by spiritual knowledge, and who is situated firmly in the self, is not bound by action, O conqueror of riches.

Explanation

The dual paths of karma yoga or prescribed Vedic activities and jnana yoga or cultivation of Vedic knowledge are both concluded in this verse and the next. Actions do not bind one to material existence who is renounced. All actions offered or dedicated to the Supreme Lord are always renounced. Lord Krishna explains that the performance of karma yoga is the mode of action in the ways He indicated above. Dedication and renunciation means that actions are performed in jnana yoga or the cultivation of Vedic knowledge. When performed in this way the binding power of actions becomes neutralised. Also by this method any doubts concerning the soul are dispelled by knowledge. One whose mind is unassailable and unapproachable by any type of doubt, such a person has achieved an unshakeable certitude about the reality and eternality of the soul from the teachings received from the spiritual master.

 

Gita 4.42

 

tasmad ajnana-sambhutam

hrt-stham jnanasinatmanah

chittvainam samsayam yogam

atisthottistha bharata

 

Meaning

 

Therefore the doubts which have arisen in your heart out of ignorance should be slashed by the weapon of knowledge. Armed with yoga, O Bharata, stand and fight.

Explanation

Arjuna had a doubt how the cruel deed of fighting, would lead him to salvation. Moreover, he was in a dilemma, whether he should follow the Discipline of Action or that of Knowledge. So the Lord advises him, to remove his doubt, so that he may perform his duty scrupulously. A doubting soul, can, never perform his duty efficiently. All doubt should be completely uprooted from one’s heart and mind and follow the path that Lord Krishna has explained which is first and foremost to do one’s duty in life according to qualification. Following this path one will acquire the spiritual knowledge to cross over samsara the cycle of birth and death and attain liberation from material existence.

In the world, innumerable actions are performed, but we remain free from their bondage, because we have neither attachment nor aversion for them. It is because of attachment or aversion, that we are linked with actions. When we become free, from attachment and aversion i.e., get established in equanimity, we are not connected with actions and thus become free, from the bondage of actions.

When actions are performed for others and objects are regarded as others’ and for them, affinity for actions and objects is totally renounced and equanimity is automatically realized.

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