Study and Reflection on the Gita Chapter 4 - Verses 36-42 - Bhasyam + Aapta Vaakyam + Personal Reflection.
Introduction
1. The actual verses and
the translation (in images) are from Gita Press translation.
2. In the passages below,
the Bhasyam refers to Sri Sankara Bhasyam - sources are Swami Gambhiranandaji's
translation or Bharatiya Vidya Bhavan translation or AG Warrier translation.
3. In the passages below,
paragraphs beginning with EXT - are my comments, a result of
contemplation and Guru/Ishwara/AtmAnugraham. In cases where I am quoting from
elsewhere, I'm making mention of the sources - then and there (e.g. Swami
Vivekanandaji, Swami Chinmayanandaji, Sri JnAneshwar, Swami Dayanandaji and so
on).
4. These 7 verses are very
dear to my heart!
5. So reflecting on them, let's purify ourselves, as Sri Krishna Himself says na hi jnaanena sadrisham pavitram iha vidyate, as Sri Krishna
himself says in verse 37.
Verses 4.36-42 - 7 Verses, Sri Sankara Bhasyam + Comments of Other Mahatmas + Personal Notes
Bhashyam: Even if you are the most sinful (pāpa-kṛt-tamaḥ), sinful to the extreme degree, among all the sinful, those who commit sin, yet by the raft of Knowledge (jñāna-plavena [1] eva)alone, making use of Knowledge alone as the raft, you shall go across the ocean comprising all sin. Here [2], even dharma (formal religious observance) is declared as evil for one who seeks liberation.
[1] EXT: This is a beautiful phrase. This jnAna plavah - raft of knowledge, implies it helps us transcend the samsara sāgara. It's a very symbolic usage of the phrase. Elsewhere in Mundaka Upanishad, a verse appears critiquing the karma kanda approach to seeking svarga through yajna ~ plavā hy ete adṛḍhā yajña-rūpā - Mundaka - 1.2.7. In this Mundaka yajña, tainted with desire for enjoying svarga, is called adrdhA - or unstable. However in this Gita verse jnAna marga is referred to as plavah - but that which carried you across samsara. This samsara, is the result of poorva karma, which is again a result of ajnAna. So with jnAna we have as it were, disassociated with our sanchita, aagami karma and hence we sail through !
[2] Sri Anandagiri: 'Here' refers to the science of the Self (adhyātma-sastra). This explanation is to remove the possible doubt that even after adharma has vanished, dharma [3] may act as an impediment to the man of wisdom attaining moksha.
[3] EXT: Here Dharma is meant - karma Anushtaanam, as outlined in the Karma Kanda, tainted with finite aspirations. (Not as Yoga) ~ this is my reading of the Bhasyam.
Bhasyam: As blazing, well-kindled fire reduces logs of wood to ashes, O Arjuna, so does the fire of Knowledge—Knowledge itself is fire— reduce all karma to ashes (bhasmasāt), i.e., renders it unproductive (EXT: roasted seeds). Right Knowledge is the means to render all actions impotent [EXT: jnAna destroys avidya/ajnAna, and thereby the idea of doership/enjoyership is eradicated, which makes actions incapable of producing results, which can be enjoyed/owned]. By virtue of its force, the karma [EXT: prarabdha karma] by which the body has been produced will terminate only after being enjoyed; for, it has already commenced to bear fruit. Hence, Knowledge destroys only all those actions, whether done before the dawn of Knowledge or following Knowledge or done in the several previous births, which have not begun to bear fruit.
EXT: Note here one important thing. The prarabdha is going to continue operating on the body-mind complex - but the knowledge of one’s infinite nature is not tainted by the machinations of the body-mind complex. The mind to a large extent is influenced by the dawn of the knowledge. If the mind was trained by Yoga/UpAsana Anushtaanam, prior to dawn of knowledge, then such mind, will manifest the effulgence of the knowledge, after the dawn of jnAna nishta. However, if such vAsana kshayam has not taken place, then the bliss of Jeevan Mukti might not be manifest in the person (especially tangibly for others to perceive). But even to such a jnAni, in whom vAsana kshayam has not taken place - rebirth is ruled out - as is evident from this Sloka/Bhashyam.
EXT: Another point: Also note that this whole discussion of the prarabdha of the Jeevan Mukta, had occupied the thought process of post-Sri Sankara Advaitins, especially due to launch of polemic attack against Advaita. But from Jeevan Mukta’s standpoint, He is Asareeri (bodiless), with the rise of the sun of knowledge. All those explanations like lesha avidya etc, (SarvajnAtman) are only for the satisfaction of the debaters and commoners (if they are curious). Personally for me these verses are actually the phala sruti for Vedanta Sravanam. They clearly tell us the power of the truth - what kind of truth - Atma Vidya, as per Advaita.
EXT: Abhinavagupta (Kashmir Shaivism): One should exert oneself in such a way so that the fire of knowledge remains well fuelled with the knot of firmness of conviction born of practice.
Bhashyam: na hi jñānēna sadṛśaṅ tulyaṅ pavitraṅ pāvanaṅ śuddhikaram iha vidyatē.
Verily, there exists in this world no purifier, that which sanctifies and expiates, like Knowledge. Having reached perfection in yoga, perfecting and attaining competence through yoga,— i.e. by Karma-yoga and Sāmadhi-yoga (i.e Yoga of concentration); kalena, after a long time; vindati, realizes, i.e. attains; tat, That, Knowledge; verily svayam, by himself; atmani, in his own heart.
EXT: Beautiful verse, which clearly extols the benefit of jnAna yoga. The very meaning of purity is detachment. So long as we are bound to our notions of “personality”, all attempts at purifying oneself, has finite, temporary effect. But with the rise of jnAna - i.e. BrahmajnAna - one recognizing oneself as the eternally pure (nitya sudda), eternally liberated (nitya mukta) - bodha swarupam (of the nature of consciousness). The bodiless Self is already described in Gita 2.24 - avyakto’yam achintyo’yam avikaaryo’yam uchyate - This (Self) is said to be unmanifested, unthinkable and unchangeable. How can impurity attach itself to Self?
Even to gain this knowledge, and still operate as Karma Yogi, one attains great purity and fearlessness. This was Swami Vivekananda’s mission, when he preached Vedanta to the whole world. We saw in Chapter 3 that even Karma Yoga Siddhantam, is based ultimately on Atma vidya (see the line of reasoning from BG 3.37-43), even though the Karma Yogi’s goal is to attain chitta suddhi and thereby develop adhikaaritvam for exclusive jnAna sravana, mananam, nididhyasanam.
Swami Chinmayanandaji: So glorious is the result of Self-realisation that Lord Krishna explodes in enthusiasm and cries: "VERILY THERE EXISTS NOTHING IN THIS WORLD MORE NOBLE AND SACRED THAN SELF-KNOWLEDGE." Just as to a drowning man there is nothing more precious than a life-belt, so too, to the deluded ego there cannot be a greater possession and a nobler endeavour than the acquisition of 'Knowledge' of its own Real Nature.
Here, Krishna, in all love, plainly tells the truth to Arjuna that he has to purify himself (Swayam) and then he himself will realise the Truth "in good time" (Kalena).
Bhasyam:The man with sraddha (śraddhāvān) [1] attains (this) Knowledge (labhatē jñānam). Though one may have sraddha, he may be slow in proceeding (towards the desired goal); and so it is added: devoted to it, intently engaged in the means of obtaining Knowledge, namely, attendance on the Teacher (Guru). Even when one has faith and is diligent, one may not have control over the senses; Hence the Lord says, saṁyata-indriyaḥ, who has control over the organs—he whose organs (indriyāṇi) have been withdrawn (saṁyata) from objects. He who is such, who is full of faith, diligent, and has control over the organs, does surely attain Knowledge.
Prostration and other external acts (IV-34) may not be infallible, because of the possibility of deceitfulness [EXT: On the part of the student] but there can be no such possibility when there is sraddha etc. Hence these are the infallible means for acquiring Knowledge.
What now, is the result of the acquisition of Knowledge? This is being answered: labdhvā, achieving; jñānam, Knowledge; adhigacchati, one attains; acirēṇa, soon indeed; parām, supreme; śāntim, Peace, supreme detachment called moksha. That Liberation soon follows from full Knowledge is a fact well ascertained from all the scriptures and reasoning
EXT: [1] sraddha from Vivekachudamani:
śāstrasya guruvākyasya satyabuddhyavadhāraṇam |
sā śraddhā kathitā sadbhiryayā vastūpalabhyate || 25 ||
Ascertainment of the scripture and of the words of the guru with conviction about their truth is called sraddha by the good and as that by which knowledge of Reality is obtained.
Sri Chandrasekhara Bharati Mahaswami: It is only he who is santa, danta, uparata, and titiksu that obtains conviction of a thing in the form ‘this is thus’ upon his having been taught by the guru and the texts of Vedanta: “Brahman alone is the reality: -niat thou art; all the rest is mithya”. He who does not possess this kind of sadhana will not get the conviction. So, to exclude one who has not that qualification, the first requisite is mentioned as sraddha with reference to the words of the guru and the Vedanta.
sastram ~ e.g. mahAvAkya(s)
satyam ~ abadhitArthabodhakam - that whose meaning is non-contradictable (in past,present,future)
avadhArana ~ having firm ascertainment.
EXT: Note the importance of Indriya Nigraham, which is emphasized in this shloka.
Swami Chinamayanandaji says “The Shraddha and Jnana explained above will not sustain themselves, and no seeker can consistently hope to entertain them unless he is constantly striving his best to live in a spirit of self-control”
Sri jnAneshwar: “He, who experiencing the sweet bliss of the Self, loathes the sense-objects and scoffs at the senses, who neither discloses his thoughts to the mind nor ascribes to himself the actions of prakriti, and who is happy being possessed of faith, then wisdom, which is full of peace, comes in search of him. When this wisdom settles down in his mind, conducting to peace, the knowledge of Self spreads and fills his mind. Then wherever he casts his eyes, he discovers peace and loses all sense of ‘Mine’ and ‘Thine’. In this way the seed of wisdom grows faster and faster. ”
Swami Dayanandaji’s insights: “There may be those who have sraddha in the sastra but do not have the necessary commitment. When there is no commitment backing up one's faith in the sastra, the approach or attitude of the person towards the pursuit will be lukewarm. And what does commitment mean here? There is commitment when I recognise that I must have this knowledge, that there is nothing else that is important to me. The person who has this kind of commitment to the knowledge is called tatpara in this verse - para meaning 'one who is committed to.' Other than knowledge, there is no way to gain this freedom. You do not become free from mortality; you already are immortal. Freedom is only in terms of knowing that you are immortal.
Sraddha may be there without tatparatva, commitment, and tatparatva may be there without sraddha. If both sraddha and commitment are there, the person looks upon the teaching as a means to freedom, moksa, and also has a love for that freedom.
One more requirement is given here - samyatendriya, one whose sense organs, meaning sense pursuits, are under control. This means that you do not propitiate your fancies, that you are not controlled by fancies. If you always go by your fancies, you will find no time for anything, even for something you have a great love for.
The peace discussed in this verse is your very nature - svarupa-bhuta-Sdnti. And, in the wake of knowledge, it is gained immediately, na cirena, not after a time. The person gains this santi, which is moksha”
Bhasyam: The ignorant, he who does not know the Self, as also the man without śraddha, and also the doubting person saṅśayātmā (everyone of these) goes to destruction (vinaśyati). Though the ignorant and the faithless (āśraddadhānau) go to ruin, they are not ruined to the extent the doubter (saṅśayātmā) is. He is the most sinful (pāpiṣṭhaḥ) of all [1]. How? Na ayam lokaḥ, neither this world which is familiar; na, nor also; paraḥ, the next world; na sukham, nor happiness; asti, exist; saṁśaya-ātmanaḥ, for one who has a doubting mind. For doubt is possible even with regard to them! Therefore one should not entertain doubt.
EXT: [1]: Note here the difference in purported outcomes of the faithless i.e. devoid of sraddha or the Ignorant one, and the doubter.
Ignorant one is not aware of the importance of sastra as pramana. For him the remedy of satsangam or exposure to sastra. The Sraddha-deficient one i.e. one in whom sraddha in Vedanta Sastra as Pramana for knowing Self as Brahman, has not arisen or taken root, can still resort to Nitya Naimittika Karma of Chitta Suddi, so he will eventually arrive, as it were.
What now, is the result of the acquisition of Knowledge? This is being answered: labdhvā, achieving; jñānam, Knowledge; adhigacchati, one attains; acirēṇa, soon indeed; parām, supreme; śāntim, Peace, supreme detachment called moksha. That Liberation soon follows from full Knowledge is a fact well ascertained from all the scriptures and reasoning
EXT: [1] sraddha from Vivekachudamani:
śāstrasya guruvākyasya satyabuddhyavadhāraṇam |
sā śraddhā kathitā sadbhiryayā vastūpalabhyate || 25 ||
Ascertainment of the scripture and of the words of the guru with conviction about their truth is called sraddha by the good and as that by which knowledge of Reality is obtained.
Sri Chandrasekhara Bharati Mahaswami: It is only he who is santa, danta, uparata, and titiksu that obtains conviction of a thing in the form ‘this is thus’ upon his having been taught by the guru and the texts of Vedanta: “Brahman alone is the reality: -niat thou art; all the rest is mithya”. He who does not possess this kind of sadhana will not get the conviction. So, to exclude one who has not that qualification, the first requisite is mentioned as sraddha with reference to the words of the guru and the Vedanta.
sastram ~ e.g. mahAvAkya(s)
satyam ~ abadhitArthabodhakam - that whose meaning is non-contradictable (in past,present,future)
avadhArana ~ having firm ascertainment.
EXT: Note the importance of Indriya Nigraham, which is emphasized in this shloka.
Swami Chinamayanandaji says “The Shraddha and Jnana explained above will not sustain themselves, and no seeker can consistently hope to entertain them unless he is constantly striving his best to live in a spirit of self-control”
Sri jnAneshwar: “He, who experiencing the sweet bliss of the Self, loathes the sense-objects and scoffs at the senses, who neither discloses his thoughts to the mind nor ascribes to himself the actions of prakriti, and who is happy being possessed of faith, then wisdom, which is full of peace, comes in search of him. When this wisdom settles down in his mind, conducting to peace, the knowledge of Self spreads and fills his mind. Then wherever he casts his eyes, he discovers peace and loses all sense of ‘Mine’ and ‘Thine’. In this way the seed of wisdom grows faster and faster. ”
Swami Dayanandaji’s insights: “There may be those who have sraddha in the sastra but do not have the necessary commitment. When there is no commitment backing up one's faith in the sastra, the approach or attitude of the person towards the pursuit will be lukewarm. And what does commitment mean here? There is commitment when I recognise that I must have this knowledge, that there is nothing else that is important to me. The person who has this kind of commitment to the knowledge is called tatpara in this verse - para meaning 'one who is committed to.' Other than knowledge, there is no way to gain this freedom. You do not become free from mortality; you already are immortal. Freedom is only in terms of knowing that you are immortal.
Sraddha may be there without tatparatva, commitment, and tatparatva may be there without sraddha. If both sraddha and commitment are there, the person looks upon the teaching as a means to freedom, moksa, and also has a love for that freedom.
One more requirement is given here - samyatendriya, one whose sense organs, meaning sense pursuits, are under control. This means that you do not propitiate your fancies, that you are not controlled by fancies. If you always go by your fancies, you will find no time for anything, even for something you have a great love for.
The peace discussed in this verse is your very nature - svarupa-bhuta-Sdnti. And, in the wake of knowledge, it is gained immediately, na cirena, not after a time. The person gains this santi, which is moksha”
Bhasyam: The ignorant, he who does not know the Self, as also the man without śraddha, and also the doubting person saṅśayātmā (everyone of these) goes to destruction (vinaśyati). Though the ignorant and the faithless (āśraddadhānau) go to ruin, they are not ruined to the extent the doubter (saṅśayātmā) is. He is the most sinful (pāpiṣṭhaḥ) of all [1]. How? Na ayam lokaḥ, neither this world which is familiar; na, nor also; paraḥ, the next world; na sukham, nor happiness; asti, exist; saṁśaya-ātmanaḥ, for one who has a doubting mind. For doubt is possible even with regard to them! Therefore one should not entertain doubt.
EXT: [1]: Note here the difference in purported outcomes of the faithless i.e. devoid of sraddha or the Ignorant one, and the doubter.
Ignorant one is not aware of the importance of sastra as pramana. For him the remedy of satsangam or exposure to sastra. The Sraddha-deficient one i.e. one in whom sraddha in Vedanta Sastra as Pramana for knowing Self as Brahman, has not arisen or taken root, can still resort to Nitya Naimittika Karma of Chitta Suddi, so he will eventually arrive, as it were.
Whereas the doubter is a uber combination of Ignorant + one devoid of Sraddha - this kind of person struggles to attach “working faith” importance to sastra, as a pramanam (means of knowledge). They can neither prove nor disprove, sastric insights, so they may steer clear of it as means of knowledge. Such a person will struggle to find peace here or hereafter.
EXT: Here care must be taken to understand the difference between a doubter who questions and the jignAsu (seeker of knowledge), who questions. JignAsu has the “working faith”, and sincerity of purpose, even though he may not have all the answers. So he approaches the teacher with humility and devotion, to learn about the Brahma Vidya. We saw this in BG 4.34, where the term paripraśnena, was used.
This is why importance is paid to two things in Vedanta teaching tradition
The answer to 2nd question, was given by Sri Chandrasekhara Bharati Swami, vide Vivekachudamani bhasyam, given in context of previous Gita Sloka : -
“It is only he who is santa, danta, uparata, and titiksu that obtains conviction of a thing in the form ‘this is thus’”
The answer to the 1st question, ensure our sravanam leads us to a doubtless place of conviction, rather than scepticism. The six lingas of proper sravanam are (as mentioned in Vedantasara) briefly mentioned herewith :-
Sri jnAneshwar: “ If a person loathes nectar instead of relishing it, then know that his death is near at hand. So if a person indulges in sensual enjoyment and is heedless of wisdom, he is doubtlessly possessed by doubt. So the man of doubt does not know the difference between what is true and false, right and wrong, beneficial and harmful. Just as a person born blind is not aware of day and night, so the man of doubt does not comprehend anything”
EXT: This is a great way of defining what the Sastram says as doubt. This is proof that doubt arises due to improper Sravanam (i.e. as outlined above).
Swami Vivekananda on Sraddha: “Likewise the education that our boys receive is very negative. The schoolboy learns nothing, but has everything of his own broken down — want of Shraddhâ is the result. The Shraddha which is the keynote of the Veda and the Vedanta — the Shraddha which emboldened Nachiketâ to face Yama and question him, through which Shraddha this world moves the annihilation of that Shraddha! अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति — "The ignorant, the man devoid of Shraddha, the doubting self runs to ruin”
EXT: Here we see Swamiji quoting this verse BG 4.40
Bhasyam: Yoga-sannyasta-karmāṇam - i.e. With work renounced by yoga: By yoga which consists in the realisation of the supreme Truth, all actions—dharma and adharma—are renounced by him, who sees the supreme Truth. How is he able to do so? Because his doubts have been rent asunder by Knowledge, the realisation of the identity of the Self with Iśvara (ātmēśvara-aikatva-darśana-lakṣaṇēna). He, who has thus renounced work by yoga, is poised in the Self, is never swerving from his Self. Actions do not bind Him, who merely sees actions as the movements of the gunas (guṇacēṣṭārūpēṇa) and they do not bring about any results, bad or others, O Dhananjaya.
Because he who, by practising karma-yoga (karmayōgānuṣṭhānāt) gets his impurities destroyed and thereby obtains Knowledge, and then, having all his doubts rent asunder by that Knowledge, is not bound by actions—just because all his actions have been burnt in the fire of Knowledge (jñānāgnidagdha) ; and because also he who entertains doubts regarding Knowledge (jñāna) and the performance of action (karmānusthanā) gets ruined.
EXT: Removal of doubts is paramount, when it comes to being dedicated to jnAna marga. Even if we are not eligible for vividisha sanyAsam (for the seeker of jnAna sravanam, mananam etc) or vidvat sanyAsam (for the knower of truth, who wants to attain jeevan mukti), we can still benefit from proper sravanam of jnAna tattvam (i.e. doubtless ascertainment). This can help us even as Karma Yogi.
Note that the difference between Karma Yogi’s detachment and the jnAni’s detachment is one of degree of effortlessness.
In the case of the Karma Yogi, there is leaning on one’s will power, guided by right understanding (arising from Brahmavidya tattvam). In the case of the jnAni, the understanding has weakened or completely loosened the doership/enjoyership - hence is naturally detached.
asanga purusha proktho brahadharanykepi cha - Aparokshanubhuti - 36
[ It is also been told in Brihadaranyaka Upanishad, That the Purusha (Self) is completely unattached ]
BrihadAranyaka Sruti (Section IV)
asaṅgo hy ayaṁ puruṣa iti ~ This Self is unattached
asaṅgaḥ na hi sajyate: “It does not come in contact with anything.
EXT: Swami Chidbhavanandaji gives following example of Sri Ramakrishna’s quote
Bhasyam: Tasmat, therefore, O scion of the Bharata dynasty; atistha, take recourse to, i.e. undertake; yogam, yoga -performance of actions, which is a means to full Illumination; and now, uttistha, rise up for battle; chittva, cutting asunder; jnanasina, with the sword of Knowledge-Knowledge is full Illumination, which is a destroyer of such defects as sorrows, delusion, etc.; that itself is the sword; with that sword of Knowledge-;enam, this; samsayam, doubt; atmanah, of your own, which is a source of one's own ruin and is most sinful; hrtstham, in the heart, residing in the intellect; ajnana-sambhutam, arising from ignorance, born of non-discrimination ~ ajñānāt avivēkāt jātaṅ [1]
The word atmanah is used because doubt concerns oneself. Indeed, another's doubt cannot be removed by someone else. Hence the word 'own' is used. So, although the doubt is with regard to the Self, it is really one's own.
EXT [1]: This phrase ought to be appreciated for our welfare, namely - ajñānāt avivēkāt jātaṅ - This samsara is born out of lack of discrimination.
vivekābhāvādvai sphurati bhujage rajjudhiṣaṇā | - Vivekachudamani - 138
tato'narthavrāto nipatati samādāturadhikaḥ
It is the absence of discrimination that causes one to mistake a snake for a rope, and great dangers overtake him when he seizes it through that wrong notion - Swami Madhavanandaji translation, Sri Ramakrishna Math.
This insight or problem statement is key, to appreciate the importance of Atma vichara - a process of enquiry and reflection, of deliberation and analysis regarding the Self. As Panchadashi (Chapter 6 - verses 15, 16) teaches us - The knowledge arising from discrimination is of two kinds, indirect and direct. The knowledge that ‘ Brahman is ’ is indirect, the knowledge that “I am Brahman” is direct.
Note that Atma vichara is also a vritti - a thought process, but it culminates in Atmanishta - i.e. direct knowledge - aparokshanubhuti. Just like a river retains its riverness till the point of merging into the ocean - this Atmavichara becomes akandaakaara vritti - “Aham BrahmAsmi” - Anubhava MahAvakya.
Lack of Atma Vichara is the source of the notion of reality w.r.t Samsaara. This point cannot be emphasized enough. It is often lost, on many. Turning one’s attention away from the object revealed by the Self (i.e. light of consciousness) back into the light itself - causes that attention to abide in and as the light Alone! - This is the merging of Atma Vichara into Atma Swaroopam, which at the point of merging remains as the vritti is “ I am That”.
Sri jnAneshwar: “If the enemy is destroyed by a mantra, why need one use a dagger? If the disease is cured by sugared milk, why need one drink the (bitter) juice of the Neem leaves? So Jnanadeva, disciple of Nivritti, says to you, “Please listen to the import of the Gita with all the eagerness that you possess”
Swami Dayanandaji: “This chapter of the Glta, the fourth chapter, is called jnAna Karma Sanyasa Yoga, because its subject matter, yoga, is sannyasa, the renunciation, of karma, action, through jnAna, knowledge. SannyAsa here is not in terms of the life-style of renunciation of all duties to pursue this knowledge; sannyasa here means the giving up of all action by knowledge that the self is not the doer. With this knowledge, one performs no action even when action appears to take place - kurvannapi na karoti. The one who is able to see non-action in action has given up all karma because there is no longer any doership for the person”
EXT: Here care must be taken to understand the difference between a doubter who questions and the jignAsu (seeker of knowledge), who questions. JignAsu has the “working faith”, and sincerity of purpose, even though he may not have all the answers. So he approaches the teacher with humility and devotion, to learn about the Brahma Vidya. We saw this in BG 4.34, where the term paripraśnena, was used.
This is why importance is paid to two things in Vedanta teaching tradition
- What constitutes proper Sravanam?
- What are the steps that lead to Sraddha?
The answer to 2nd question, was given by Sri Chandrasekhara Bharati Swami, vide Vivekachudamani bhasyam, given in context of previous Gita Sloka : -
“It is only he who is santa, danta, uparata, and titiksu that obtains conviction of a thing in the form ‘this is thus’”
The answer to the 1st question, ensure our sravanam leads us to a doubtless place of conviction, rather than scepticism. The six lingas of proper sravanam are (as mentioned in Vedantasara) briefly mentioned herewith :-
- Upakrama-Upasamhara Ekavakyata - How the scripture starts making its presentation of truth and how it concludes - thereby telling us its main focus points.
- Abhyasa - Repetition of the Truth
- Apurvata - Appreciating the Unprecedentedness of the Revealed Truth - something which isn't known other than through Sruti or Smriti following Sruti.
- Phala - Fruit of jnAna sravanam - namely Mukti.
- ArthavAda - Extolling or explanatory statements, which help draw our attention to the importance of the subject matter - e.g. MahavAkya taatparyam
- Upapatti - Series of illustrations, similes, metaphors, analogies that point out the single-most important truth meant to be conveyed by them - e.g. Ocean and waves, gold and ornaments, spider and web, TV Screen and movie, Space and space in different pots etc.
Sri jnAneshwar: “ If a person loathes nectar instead of relishing it, then know that his death is near at hand. So if a person indulges in sensual enjoyment and is heedless of wisdom, he is doubtlessly possessed by doubt. So the man of doubt does not know the difference between what is true and false, right and wrong, beneficial and harmful. Just as a person born blind is not aware of day and night, so the man of doubt does not comprehend anything”
EXT: This is a great way of defining what the Sastram says as doubt. This is proof that doubt arises due to improper Sravanam (i.e. as outlined above).
Swami Vivekananda on Sraddha: “Likewise the education that our boys receive is very negative. The schoolboy learns nothing, but has everything of his own broken down — want of Shraddhâ is the result. The Shraddha which is the keynote of the Veda and the Vedanta — the Shraddha which emboldened Nachiketâ to face Yama and question him, through which Shraddha this world moves the annihilation of that Shraddha! अज्ञश्चाश्रद्दधानश्च संशयात्मा विनश्यति — "The ignorant, the man devoid of Shraddha, the doubting self runs to ruin”
EXT: Here we see Swamiji quoting this verse BG 4.40
Bhasyam: Yoga-sannyasta-karmāṇam - i.e. With work renounced by yoga: By yoga which consists in the realisation of the supreme Truth, all actions—dharma and adharma—are renounced by him, who sees the supreme Truth. How is he able to do so? Because his doubts have been rent asunder by Knowledge, the realisation of the identity of the Self with Iśvara (ātmēśvara-aikatva-darśana-lakṣaṇēna). He, who has thus renounced work by yoga, is poised in the Self, is never swerving from his Self. Actions do not bind Him, who merely sees actions as the movements of the gunas (guṇacēṣṭārūpēṇa) and they do not bring about any results, bad or others, O Dhananjaya.
Because he who, by practising karma-yoga (karmayōgānuṣṭhānāt) gets his impurities destroyed and thereby obtains Knowledge, and then, having all his doubts rent asunder by that Knowledge, is not bound by actions—just because all his actions have been burnt in the fire of Knowledge (jñānāgnidagdha) ; and because also he who entertains doubts regarding Knowledge (jñāna) and the performance of action (karmānusthanā) gets ruined.
EXT: Removal of doubts is paramount, when it comes to being dedicated to jnAna marga. Even if we are not eligible for vividisha sanyAsam (for the seeker of jnAna sravanam, mananam etc) or vidvat sanyAsam (for the knower of truth, who wants to attain jeevan mukti), we can still benefit from proper sravanam of jnAna tattvam (i.e. doubtless ascertainment). This can help us even as Karma Yogi.
Note that the difference between Karma Yogi’s detachment and the jnAni’s detachment is one of degree of effortlessness.
In the case of the Karma Yogi, there is leaning on one’s will power, guided by right understanding (arising from Brahmavidya tattvam). In the case of the jnAni, the understanding has weakened or completely loosened the doership/enjoyership - hence is naturally detached.
asanga purusha proktho brahadharanykepi cha - Aparokshanubhuti - 36
[ It is also been told in Brihadaranyaka Upanishad, That the Purusha (Self) is completely unattached ]
BrihadAranyaka Sruti (Section IV)
asaṅgo hy ayaṁ puruṣa iti ~ This Self is unattached
asaṅgaḥ na hi sajyate: “It does not come in contact with anything.
EXT: Swami Chidbhavanandaji gives following example of Sri Ramakrishna’s quote
Bhasyam: Tasmat, therefore, O scion of the Bharata dynasty; atistha, take recourse to, i.e. undertake; yogam, yoga -performance of actions, which is a means to full Illumination; and now, uttistha, rise up for battle; chittva, cutting asunder; jnanasina, with the sword of Knowledge-Knowledge is full Illumination, which is a destroyer of such defects as sorrows, delusion, etc.; that itself is the sword; with that sword of Knowledge-;enam, this; samsayam, doubt; atmanah, of your own, which is a source of one's own ruin and is most sinful; hrtstham, in the heart, residing in the intellect; ajnana-sambhutam, arising from ignorance, born of non-discrimination ~ ajñānāt avivēkāt jātaṅ [1]
The word atmanah is used because doubt concerns oneself. Indeed, another's doubt cannot be removed by someone else. Hence the word 'own' is used. So, although the doubt is with regard to the Self, it is really one's own.
EXT [1]: This phrase ought to be appreciated for our welfare, namely - ajñānāt avivēkāt jātaṅ - This samsara is born out of lack of discrimination.
vivekābhāvādvai sphurati bhujage rajjudhiṣaṇā | - Vivekachudamani - 138
tato'narthavrāto nipatati samādāturadhikaḥ
It is the absence of discrimination that causes one to mistake a snake for a rope, and great dangers overtake him when he seizes it through that wrong notion - Swami Madhavanandaji translation, Sri Ramakrishna Math.
This insight or problem statement is key, to appreciate the importance of Atma vichara - a process of enquiry and reflection, of deliberation and analysis regarding the Self. As Panchadashi (Chapter 6 - verses 15, 16) teaches us - The knowledge arising from discrimination is of two kinds, indirect and direct. The knowledge that ‘ Brahman is ’ is indirect, the knowledge that “I am Brahman” is direct.
Note that Atma vichara is also a vritti - a thought process, but it culminates in Atmanishta - i.e. direct knowledge - aparokshanubhuti. Just like a river retains its riverness till the point of merging into the ocean - this Atmavichara becomes akandaakaara vritti - “Aham BrahmAsmi” - Anubhava MahAvakya.
Lack of Atma Vichara is the source of the notion of reality w.r.t Samsaara. This point cannot be emphasized enough. It is often lost, on many. Turning one’s attention away from the object revealed by the Self (i.e. light of consciousness) back into the light itself - causes that attention to abide in and as the light Alone! - This is the merging of Atma Vichara into Atma Swaroopam, which at the point of merging remains as the vritti is “ I am That”.
Sri jnAneshwar: “If the enemy is destroyed by a mantra, why need one use a dagger? If the disease is cured by sugared milk, why need one drink the (bitter) juice of the Neem leaves? So Jnanadeva, disciple of Nivritti, says to you, “Please listen to the import of the Gita with all the eagerness that you possess”
Swami Dayanandaji: “This chapter of the Glta, the fourth chapter, is called jnAna Karma Sanyasa Yoga, because its subject matter, yoga, is sannyasa, the renunciation, of karma, action, through jnAna, knowledge. SannyAsa here is not in terms of the life-style of renunciation of all duties to pursue this knowledge; sannyasa here means the giving up of all action by knowledge that the self is not the doer. With this knowledge, one performs no action even when action appears to take place - kurvannapi na karoti. The one who is able to see non-action in action has given up all karma because there is no longer any doership for the person”
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