Bhagavad Gita - Second Chapter - jnAna yoga
Despondency is a disease. The cause for that is ignorance. Unfortunately Arjuna, the great warrior himself is infested. How about ordinary humans like us?
The supreme Lord Sri Krishna, treats him with the strongest medicine - Atma jnAna. The foundation for the Vedic nyAya (justice) and dharma (morality or duty) is jnAna.
What is jnAna? - Knowing the difference and the relation between body and soul/self is jnAna. Ishwara or Brahman is paramAtma - ultimate indwelling and all pervading Self supporting the entire universe consisting of jiva and jada as his body (as it were).
Body is that which is supported, controlled and used by the self/atman. Body is always at the service of the self/soul and the needs of the body is taken care by the self. Similarly the jiva is the body or servant of Ishwara/Brahman who is the inner supporter/controller and protector. This is true jnAna.
Every entity jiva/jada in the world is different. But the fact that the same Brahman is present in all, is the greatest equalizer. True equanimity arises only when the same Ishwara/God is SEEN in all.
What is ajnAna? - Identification of the self/atma with the body. Looking only at the body of oneself and others and not seeing the atman-parmAtman. This is ajnAna - the root of all problems
What is ViparIta jnAna? To identify oneself as Svatantra or God/Ishwara. (This is Asuri bhAva which is explicitly taught in B.Gita 16-14. This is even more dangerous than ajnyAna.
Despondency is a disease. The cause for that is ignorance. Unfortunately Arjuna, the great warrior himself is infested. How about ordinary humans like us?
The supreme Lord Sri Krishna, treats him with the strongest medicine - Atma jnAna. The foundation for the Vedic nyAya (justice) and dharma (morality or duty) is jnAna.
What is jnAna? - Knowing the difference and the relation between body and soul/self is jnAna. Ishwara or Brahman is paramAtma - ultimate indwelling and all pervading Self supporting the entire universe consisting of jiva and jada as his body (as it were).
Body is that which is supported, controlled and used by the self/atman. Body is always at the service of the self/soul and the needs of the body is taken care by the self. Similarly the jiva is the body or servant of Ishwara/Brahman who is the inner supporter/controller and protector. This is true jnAna.
Every entity jiva/jada in the world is different. But the fact that the same Brahman is present in all, is the greatest equalizer. True equanimity arises only when the same Ishwara/God is SEEN in all.
What is ajnAna? - Identification of the self/atma with the body. Looking only at the body of oneself and others and not seeing the atman-parmAtman. This is ajnAna - the root of all problems
What is ViparIta jnAna? To identify oneself as Svatantra or God/Ishwara. (This is Asuri bhAva which is explicitly taught in B.Gita 16-14. This is even more dangerous than ajnyAna.
Secret 2-1 - God as the spirit Self of the universe is singular and plural at the same time. Advaita, Dvaita and V.Advaita are like different snanna ghattas leading to the same Ganga of Brahman/God.
B.Gita 2-12
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः ।
न चैव न भविष्यामः सर्वे वयमतः परम् ॥ १२ ॥
na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param
na—never; tu—but; eva—certainly; aham—I; jatu—become; na—never; asam—existed; na—it is not so; tvam—yourself; na—not; ime—all these; janadhipah—kings; na—never; ca—also; eva—certainly; na—not like that; bhavisyamah—shall exist; sarve—all of us; vayam—we; atah param—hereafter.
na tv evaham jatu nasam
na tvam neme janadhipah
na caiva na bhavisyamah
sarve vayam atah param
na—never; tu—but; eva—certainly; aham—I; jatu—become; na—never; asam—existed; na—it is not so; tvam—yourself; na—not; ime—all these; janadhipah—kings; na—never; ca—also; eva—certainly; na—not like that; bhavisyamah—shall exist; sarve—all of us; vayam—we; atah param—hereafter.
There was no time when I (Ishwara or God) was not there and so are you (devotee) and all these rulers (many jivas). We will never cease to exist and continue to exist in future.
This proves the continued existence of Ishwara and all the many jivas. This seems to be explicitly supporting Dvaita / V.Advaita and may appear as a hard nut to crack for Advaita. But it is not!
The word "वयम्" (vayam - US) is the SECRET that reconciles all views. The universal Self or the all pervading Brahman is singular and plural at the same time as all plurality exist in that.
The reality of the universe as the body of Brahman who pervades and indwells in it as the supreme Self/Atman satisfies all views.
The reality of the universe as the body of Brahman who pervades and indwells in it as the supreme Self/Atman satisfies all views.
Just like infinite grains of rice along with their plants are potentially present in a SINGLE grain of rice, the entire universe with countless jivas and jada can potentially exist in ONE Brahman.
Objection: If Brahman is non-dual how can it be many?
Answer: Though it is one, out of its own mysterious power of mAya it takes birth and becomes many and manifests as this universe. In the purusha sUkta it is explicitly stated "AjAyamAno bahudA vijAyate" - "though unborn he takes many birth". There is one in many and many in one! This Vedantic view alone can unite the otherwise diverse world.
Secret 2-2 - The relationship between atman/jiva and paramAtman/Ishwara is similar to the body and soul.
If Brahman is the inner ultimate Self or paramAtma then obviously the world consisting of jiva and jada are in the position of the body. This is explicitly taught in the B.Gita 13-1 and 2.
This is also explicitly taught in the AntaryAmi brAhmaNa of BrihadAraNyaka upanishad.
"Atmano antaroyamAtmA na veda yasa AtmA SharIram.
The body always serves the soul. The atman therefore is a servant of parmAtman manifesting as this very universe. So service to universe = service to God. Therefore nothing can go wrong in identifying oneself as a servant. Ceaseless service to others is sanAtana dharma.
Secret 2-2 - The relationship between atman/jiva and paramAtman/Ishwara is similar to the body and soul.
If Brahman is the inner ultimate Self or paramAtma then obviously the world consisting of jiva and jada are in the position of the body. This is explicitly taught in the B.Gita 13-1 and 2.
This is also explicitly taught in the AntaryAmi brAhmaNa of BrihadAraNyaka upanishad.
"Atmano antaroyamAtmA na veda yasa AtmA SharIram.
The body always serves the soul. The atman therefore is a servant of parmAtman manifesting as this very universe. So service to universe = service to God. Therefore nothing can go wrong in identifying oneself as a servant. Ceaseless service to others is sanAtana dharma.
Secret 2-3 - True atma jnyAni alone can engage in svadharma without fear or favor. The golden rule of morality - "to treat others as oneself would like to be treated" - has its basis in Atma jnana.
The atman in all the many bodies are eternal. That which kills or get killed is the body. The body is an instrument through which the atman can engage in svadharma. The nature svadharma depends upon the nature of the body. It does not matter what kind of service or job that one does as long as it is discharged as a service to the world/God. The nature or svaroopa of an atman is to serve. True ananda is in service only.
"ParOpakArArthamidam shareeram" - The only purpose of the body is to serve others.
Good people serve others by torturing/sacrificing/destroying themselves while bad jivas serve themselves by torturing/sacrificing/destroying others. But the svadharma of a kshatriya is to protect the good and destroy the evil even if the perpetrators of evil are his own kith and kin. He is supposed to ignore bodily relations and the resulting mamakAra. If this goes out of control then God descends down to restore balance.
B.Gita 2.26
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २६ ॥
atha cainam nitya-jatam
nityam va manyase mrtam
tathapi tvam maha-baho
nainam socitum arhasi
atha—if, however; ca—also; enam—this soul; nitya-jatam—always born; nityam—forever; va—either; manyase—so you think; mrtam—dead; tathapi—even then ; tvam—you; maha-baho—O mighty-armed one; na—never; enam—about such a soul; socitum—to lament; arhasi—deserve.
Secret 2-4 - Dharma will still be sanAtana or eternal even if atman is identified with the body which is continuously going through changes / birth and death.
How is this possible?
The golden rule of morality still holds good even if the self is identified with the body that constantly undergoes change or birth/death. How? By looking upon the entire universe as God on whom every being/body/self depends. The dependence of oneself/body on the family, society and universe cannot be ruled out by any sane person even if he is an atheist. So there is a need to return back the favor by engaging in dharma / self less service.
It is also a fact that the world/society is made of good (sattvic), bad (tamasic) and in-between (rajasic) entities. Therefore there is always a need to eliminate/control the evil/bad and protect the good to sustain harmony in the society.
It is also interesting to note that the eternity of atman also gets indirectly established as it always remains a witness for the changing body and the world. Atman as the seer of change cannot change. Every jiva likes to exist for ever and no being would like to die or suffer. This doubtlessly indicates that atman is essentially eternal!
So Sri Krishna is motivating Arjuna not to shirk from duty/dharma of eliminating evil, even if it is perpetrated by his own relatives.
B.Gita - 2.41
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ ४१ ॥
vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhayo 'vyavasayinam
vyavasayatmika—resolute consciousness of realities and God; buddhih—intelligence; eka—only one; iha—in this world; kuru-nandana—O beloved child of the Kurus; bahu-sakhah—various branches; hi—indeed; anantah—endless; ca—also; buddhayah—intelligence; avyavasayinam—of those who are not in conscious of all pervading God.
Vyavasaya literally means agriculture where there is a need to remove the weeds and care for the right crop. Similarly in dharma there is need to remove evil and nurture good and all these have to be done without fear or favor as a service to Brahman.
VyavasAyAtmikA buddhi is the perfect alignment of thoughts words and deeds always directed towards the service of Brahman manifesting as this very universe. Such people always see that one Brahman alone in all the many varieties.
Those who do not see the same divine God in all the many entities in the universe will be bewildered by all the many material varieties made of the three gunas. They will not be able to discharge duties in an impartial manner.
Secret 2-5: No job is high or low. Every job is sacred when it culminates as a service to that ONE God manifesting as the Society/World.
Namaste
Suresh
The atman in all the many bodies are eternal. That which kills or get killed is the body. The body is an instrument through which the atman can engage in svadharma. The nature svadharma depends upon the nature of the body. It does not matter what kind of service or job that one does as long as it is discharged as a service to the world/God. The nature or svaroopa of an atman is to serve. True ananda is in service only.
"ParOpakArArthamidam shareeram" - The only purpose of the body is to serve others.
Good people serve others by torturing/sacrificing/destroying themselves while bad jivas serve themselves by torturing/sacrificing/destroying others. But the svadharma of a kshatriya is to protect the good and destroy the evil even if the perpetrators of evil are his own kith and kin. He is supposed to ignore bodily relations and the resulting mamakAra. If this goes out of control then God descends down to restore balance.
B.Gita 2.26
अथ चैनं नित्यजातं नित्यं वा मन्यसे मृतम् ।
तथापि त्वं महाबाहो नैवं शोचितुमर्हसि ॥ २६ ॥
atha cainam nitya-jatam
nityam va manyase mrtam
tathapi tvam maha-baho
nainam socitum arhasi
atha—if, however; ca—also; enam—this soul; nitya-jatam—always born; nityam—forever; va—either; manyase—so you think; mrtam—dead; tathapi—even then ; tvam—you; maha-baho—O mighty-armed one; na—never; enam—about such a soul; socitum—to lament; arhasi—deserve.
Secret 2-4 - Dharma will still be sanAtana or eternal even if atman is identified with the body which is continuously going through changes / birth and death.
How is this possible?
The golden rule of morality still holds good even if the self is identified with the body that constantly undergoes change or birth/death. How? By looking upon the entire universe as God on whom every being/body/self depends. The dependence of oneself/body on the family, society and universe cannot be ruled out by any sane person even if he is an atheist. So there is a need to return back the favor by engaging in dharma / self less service.
It is also a fact that the world/society is made of good (sattvic), bad (tamasic) and in-between (rajasic) entities. Therefore there is always a need to eliminate/control the evil/bad and protect the good to sustain harmony in the society.
It is also interesting to note that the eternity of atman also gets indirectly established as it always remains a witness for the changing body and the world. Atman as the seer of change cannot change. Every jiva likes to exist for ever and no being would like to die or suffer. This doubtlessly indicates that atman is essentially eternal!
So Sri Krishna is motivating Arjuna not to shirk from duty/dharma of eliminating evil, even if it is perpetrated by his own relatives.
B.Gita - 2.41
व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन ।
बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् ॥ ४१ ॥
vyavasayatmika buddhir
ekeha kuru-nandana
bahu-sakha hy anantas ca
buddhayo 'vyavasayinam
vyavasayatmika—resolute consciousness of realities and God; buddhih—intelligence; eka—only one; iha—in this world; kuru-nandana—O beloved child of the Kurus; bahu-sakhah—various branches; hi—indeed; anantah—endless; ca—also; buddhayah—intelligence; avyavasayinam—of those who are not in conscious of all pervading God.
Vyavasaya literally means agriculture where there is a need to remove the weeds and care for the right crop. Similarly in dharma there is need to remove evil and nurture good and all these have to be done without fear or favor as a service to Brahman.
VyavasAyAtmikA buddhi is the perfect alignment of thoughts words and deeds always directed towards the service of Brahman manifesting as this very universe. Such people always see that one Brahman alone in all the many varieties.
Those who do not see the same divine God in all the many entities in the universe will be bewildered by all the many material varieties made of the three gunas. They will not be able to discharge duties in an impartial manner.
Secret 2-5: No job is high or low. Every job is sacred when it culminates as a service to that ONE God manifesting as the Society/World.
Namaste
Suresh
