“I and Mine” Sharanagati – Swami Ramsukhdasji March 20, 2009

Shree Hari :
Ram Ram

20th March, 2009, ThursFriday
Chaitra Krishna Navami, Vikram Samvat 2065, Shukravar

In all three paths prescribed in the Gita the sadhak has to be free from mineness and egoism. In the path of action (Gita 2:71), in the path of knowledge (Gita 18:53) and in the path of devotion (Gita 12:13).

“Egoless and free from sense of mine, he is balanced both in pain and pleasure.”

“Nirmamoha Nirahankara samadukha sukha kshami.” (Gita 12:13)

One aspect on which the aspirant has to give more attention is that the real Self is free from egoism and mineness. “I” and “Mineness” are not real, both of them have been falsely presumed to be our own Self. If these were truly real, then we could never become free from the sense of “I” and “Mine” and God would not have talked about being free from egoism and mineness. It is only because of this that God has mentioned to be free from egoism and mineness.

The ‘mine-ness’ keeps changing. The feeling of mineness that you have should be with Bhagwaan (God) – not with the world. We all know how to change ‘mineness’. The world is not mine – only Bhagwaan is mine, rather I am one with Bhagwaan. Actually ‘mineness’ is created with something that is not mine – with Bhagwaan (God) there is only oneness. There is oneness with the one who is your own. The oneness always stays – what is created does not stay.

After accepting that “only Bhagwaan is Mine” and when Bhagwaan has said – I will release you from all your sins, then do I have to do anything more to be free of mineness? When I am simply Bhagwaan’s then these tendencies are not mine, this body, these sense organs, this life breath, this mind, this intellect all are not mine. But Oh Father! after surrendering everything to you, then too if this body at times appears to be mine; then please release me, save me from this grave mistake. After saying this – become worriless and at peace !

It was only due to considering these tendencies as mine, that I was not able to purify them; because considering these to be mine is itself the impurity – “mamta mal jari jaayi.” (Manasa 7:117:ka). Therefore now onwards, at no time will I consider these to be mine. When these natural tendencies, the conduct, the behavior, the habits are not mine at all, then what is the basis of my fear?

Now there is only grace and more grace of God !

From “Sharanagati” in Hindi by Swami Ramsukhdasji

Ram Ram

For ENGLISH WEBSITE please visit: http://www.swamiramsukhdasji.net
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BHAJ GOVINDAM – Narinder Bhandari March 20, 2009

BHAJ GOVINDAM

Pray, in which dimension is Awareness bound,
Gross, subtle or causal, are they It’s womb?
Or
Do they obeisance pay,
To the silent joy
Of the measureless void of Atma,
Awareness, the Eternal, the Infinite.

Existence as well as Non- existence,
Manifestation and Non-manifestation —
Thus did speak, my Lord Krishna,
Of the dimension-less Void, Awareness,
His home, His Being, His Non-being!

No word can bind or define Awareness,
The Light of lights, the Lord of lords, the God of gods
For
The Word is Krishna, whom only Krishna knows.
Awareness—-Creator, Sustainer, the Destroyer too,
Of aeons of Yugas, Time and Timeless-ness,
In which Universes are born to play and die!

Who,Sir, are you, seven stones and six?
What is your entity, what the dimension?
You roll your eyes, you flaunt your pride,
In varied possessions, your kith and kin!
To what realm do they belong?
To which Gods, their obeisance pay?
When all is not, where are they?
When Awareness is not, where are they?

Never in a million lifetimes,
Have you worshipped these thoughts.
O Friend! What will happen to you, when Awareness is not
While conciousness to you does Brahma gift
Hasten to a Guru, the dispeller of Darkness, and,
Old age, sickness, pain, of a thousand lives destroy.
Kith and kin, possessions, and grammar, will be of no avail,
When in the Fire of Sanchit, you will roll, weak and frail!

Thus did Shankara too, moan for you,
In his compassion, did Shankra endlessly wail
Bhaj Govindam, Bhaj Govindam, Bhaj govindam Moorh Mate.

Narinder Bhandari

Gita 2:46 – From Sadhak Sanjivani March 18, 2009

|| Shree Hari ||
Ram Ram

Gita 2:46 – From Sadhak Sanjivani

Link: — In the next verse, Lord Krishna explains what one achieves by transcending the three gunas (attributes).

yaavaanartha udapaane sarvatah samplutodake
taavaansarveshu vedeshu braahmanasya vijaanatah || 46 ||

As on obtaining a reservoir of water filled on all sides there is no use for a small tank of water, likewise a Brahmana, who realizes the ultimate reality (described in Vedas and other scriptures), has the same use for all the Vedas, or say no use at all of the Vedas. || 46 ||

Comment:—
‘Yavanartha udapane sarvatah samplutodake’ — On attaining a large reservoir, vast as an ocean and filled with clean, pure water, man no longer needs the small tanks at all. Moreover the small water tank becomes dirty and impure on washing your hands and feet and thereafter is not good enough for bathing; and if one bathes in it, then it is no longer suitable for washing clothes. And if clothes are washed in it, then it becomes unsuitable for drinking. But in a large reservoir where the water remains unaffected in spite of doing everything, in other words it remains clean, pure, untainted and as-is at all times.

Tavaansarveshu vedeshu braahmanasya vijaanatah’ — Likewise those illumed souls that have realized the ultimate reality (Paramatmatattva), the oblations, charities, penances and pilgrimages etc., and all other virtuous actions mentioned in the Vedas, have nothing to do with them. In other words virtuous actions become like little puddles of water. The same kind of comparison has been made, in the seventieth verse, that the emancipated great souls are unfathomable like the deep ocean, as several rivers fall into it but its magnitude remains the same, similarly the illumined souls remain undisturbed though several kinds of pleasure and enjoyment come in front of them.

A great soul who possesses knowledge of Paramatma (Supreme Consciousness, the Lord), the Vedas and the scriptures is called ‘Brahmanasya vijaanatah.’

By using the term ‘taavaan’, Lord Krishna means to say that the great soul after realizing Paramatma (God) transcends the three attributes (modes), rises above the pairs of opposites viz., becomes free from attachment and aversion, and becomes ever established in the Self and remains entirely unconcerned about provision and preservation. He always remains devoted and immersed in God.

Appendix—There is no end to worldly pleasures. There are endless universes and there are endless pleasures in them. But if they are renounced and one becomes detached from them, they come to an end. Similarly there are endless desires. However, if they are renounced, and if one becomes desire-less, then these desires come to an end.
From “Srimad Bhagavadgita – Sadhak Sanjivani” in English pg 175-176 by Swami Ramuskhdasji.

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Depression to Drop out! – SDA March 17, 2009

Today’s Thought: From Depression to Unlimited Bliss
uploaded en route to London, England

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One of our readers was so disturbed when we presented Krishna consciousness as the cure for depression that she dropped out from our course. This reader felt that we were being irresponsible and that our advice would hurt our readers. She feared that our advice would make those who are already depressed even more depressed.

One argument that supports this school of thought is that it is much more comfortable for a depressed person to think that his depression is due to a chemical imbalance in his brain rather than his having a wrong outlook on life. He may become more depressed if he thinks that his depression is his fault. And with increased depression he could even come to point of suicide.

Of course, in one sense we are all victims of the materialistic society which has so much misguided us. Due to our ignorance of the actual all-blissful, eternal nature of the self we have can easily become confused, frustrated, and depressed. So instead of blaming the individual for his depression we can guide how to him to see the blissful, harmonious existence of which he is an integral part.

But if we don’t make the truth available of how to completely conquer over depression by reharmonizing one’s self with the Supreme Person, we will cheating the suffering humanity out of the supreme benediction of Krishna consciousness. So we must dutifully carry on with our work even though we are sometimes misunderstood.

Sankarshan Das Adhikari

Srimad Bhagavadgita – Swami Ramuskhdasji March 16, 2009

|| Shree Hari ||
Ram Ram
Gita 2:45 – From Sadhak Sanjivani
traigunyavisayaa vedaa nistraigunyo bhavaarjuna
nirdvandvo nityasattvastho niryogaksema atmavan || 45 ||
O Arjuna, the Vedas deal with the three Gunas (attributes) and their evolutes. Be free from the three modes of nature, and rise above the polarity of opposites, remain balanced, do not desire any gain or preservation of what has been already attained and become established in the Self alone. 45

Comment: —
Traigunyavisaya veda — Here, the reference, is to the portions of the Vedas, which deal with the three gunas (attributes) and their evolutes, in the form of worldly and heavenly enjoyment. Here the purpose of the earlier verses is not to criticise or censure the Vedas, but to express the greatness and glory of the sentiments of selflessness. Just like while describing a diamond, if glass is also depicted, then the objective is not to undermine the glass, rather it is to eulogize the diamond. Similarly, here it is only to express the greatness of sentiments of selflessness that the sentiments of fulfilling desires as described in the Vedas has arisen, but not for criticising. It is also not that the Vedas only deal with the three modes of nature, and it’s evolutes. The Vedas also include description of the spriritual disciplines to realize Paramaatma (God).
‘Nistraigunyo bhavarjuna’ — O Arjuna ! be free from the evolutes of these attributes viz., relinquish worldly desires, rather become divine and not of this world,, it means rise above the mundane and worldly matters.
‘Nirdvandvah’ — To transcend beyond these worldly matters, it is essential to be free from the pairs of opposites such as attachment and aversion etc., because in reality these are the enemies of man. In other word, they entangle and entrap him (GIta 3/34).* Therefore become free from all pairs of opposites
Here, why is Bhagwaan Sri Krishna commanding Arjuna to rise above the pairs of opposites? Because through their deluding nature, arising from attachment and aversion, man becomes enveloped and entrapped in utter ignorance (GIta 7/27). When a striver is freed of this delusion of opposites, he can there after engage in worship of Bhagwaan with a firm resolve in everyway (GIta 7/28). By transcending these dualities (pairs of opposites), he is easily liberated from bondage (5/3), he becomes undeluded (15/5) and even on performing actions is not bound (4/22). The point is that a sadhak’s spiritual practice becomes firmly grounded only when when it is free from the pairs of opposites. Therefore Bhagwaan commands Arjuna to become free of all dualities.
Another aspect is that it is a rule that if a person develops attachment for one person or a thing, he is sure to develop aversion to other persons or things. By having such attachment to the world, an aspirant becomes indifferent towards God. This indifference is a sort of aversion. But when a sadhak develops true love and devotion for God, then he will not develop aversion for the world, but he will naturally be disinclined towards the world.
This total disinclination has three stages. In the first stage, the aspirant has no hatred in unfavourable circumstances, but there is ‘Upeksa (indifference) towards it, in the second stage, there is ‘Udaaseentaa’ (neutralness, detachment), while in the third stage, there is ‘Uparati’ total disinclination. In the last stage, (total disinclination), attachment and aversion, are totally wiped out. If this process is investigated minutely, we find that in ‘Upeksha’ there remain impressions of attachment and aversion, in ‘Udaaseenta’ the feelings of attachment and aversion subtlely exists, while in ‘Uparati’ there is total disinclination where neither impressions nor feelings of attachment and aversion remain. In this state, attachment and aversion are entirely non-existent..
‘Nityasattvasthah’—The way to rise above the pairs of opposites is to become established in the Omnipresent and Eternal One without a second Paramatma (Supreme Consciousness, God).

‘Niryogaksema*’ — Do not desire even for the provision of the means required (Yoga) and the preservation of what has already been attained, because I provide for and preserve all for those who have exclusive devotion for Me. (Glta 9/22).
‘Aatmavaan’ — Having the exclusive aim of only God-realization. Become exclusively focused on this one and only aim of becoming established in the Self (Eternal existence or God), realization of Paramatma.
Appendix — ‘Nirdvandvah’ — In fact the discrimination between the insentient-sentient, real-unreal, eternal-transitory, perishable-imperishable etc., also has duality. The desire for gain and security is also a duality. Because of duality ‘All is God’ — this Truth is not realized. The reason is when all is God, then how can there remain a duality between the sentient (self) and the insentient (Matter) subsist? Therefore Bhagwaan (God) has declared Himself as both immortality as well as death, and ‘Sat’ (Real) as well as ‘Asat’ (unreal) — ‘amrtarh caiva mrtyusca sadasaccahamarjuna’ (Glta 9/19)

* ‘Dvandva’ means having opposite feelings for something as the feelings of attachment and aversion, pleasure and pain etc., for the world. This misleads an aspirant to bondage.
* ‘Yoga’ means providing unacquired things and ‘Ksema’ means preservation of the things procured.

From “Srimad Bhagavadgita – Sadhak Sanjivani” in English pg 173-175 by Swami Ramuskhdasji.

ચેત ચેત જીવ હજી સમજ! – રાજેન્દ્ર ત્રિવેદી March 13, 2009

પ્રભુએ પ્રેમથી પ્રૃથવી ઉપર જીવને મુક્યો.

હે માનવ……

સાથે –

પાણી,પાવક ને પવન પણ અમુલ્ય ભાવે આપ્યા.

પોષવા પ્રૃથવી પર અન્ન અને રહેવાની સગવડ પણ આપી.

જ્યારે જીવ એજ પ્રભુને જન્માન્તર સુંધી ભુલીને….

પેટ ભરવા કોલુના બેલની જેમ!

ઘાંચીની ઘાંણીએ બન્ધાયો.

આ સંસાર મા !

માયાના આંખે કાળા ડાબડા બાંધી ચક્કી ચલાવે જ રાખી ચલાવે જ રાખી.

જ્યારે છેલ્લા છુટતા સ્વાસે જીવને જીવનથી છોડતા દવાદારુના સહારા માંગ્યા,

પણ પ્રભુને યાદ ન કરી શક્યો! એ દુ:ખમાં !

ઓ ક્રુતઘ્ન માનવ – જીવ હજી સમજ.

આંખ ખોલ.

ચેત ચેત.

સમયનો સદઉપયોગ કર.

કાળથી ના ભાગતા કાળનો ઉપયોગ કર.

ને પ્રભુ ના સાથે મિલન.

રાજેન્દ્ર ત્રિવેદી

Equanimity – GITA 2: 41 March 12, 2009

|| Shree Hari ||
Ram Ram
II 2:41 II

vyavasayatmika buddhir, keha kuru-nandana
bahu-sakha hy anantas ca, buddhayo ‘vyavasayinam

“O Joy of Kurus (Arjuna), in this blessed path (attainment of equanimity), the intellect is determinate and one-pointed; whereas the intellect of the undecided (ignorant man moved by desires) is divided endlessly in many diverse directions.”

Comment
Equanimity is attained by the one who has only one and single goal. Many goals are due to the presence of desires only.

From Gita Prabodhani in Hindi pg. 45 by Swami Ramsukhdasji

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Chapter 2, Verse 41 is as follows;

Vyavasaayaatmikaa = resolute
BuddhiH = determination / intellect
Ekaa = single
Iha = here
Kuru-nanadan = O joy of Kurus! / O Arjuna!
Bahu-ShaakhaaH = many branched
Hi = indeed
AnantaaH = endless
Cha = and
Buddhayah = thoughts
A-Vyavasaayinaam = of an irresolute
English translation:-
O joy of the Kurus! For the one who is resolute in mind and intellect, there is only one decision to make, which is gradual progression to the realisation of the Self. However, many branched and endless are the thoughts of an irresolute.
Our science teacher, while performing an experiment in Optics, had once demonstrated us that by focusing of Sun-rays through a convex lens one can burn a piece of paper. Then he suddenly made a startling but a very subtle comment, “If you focus your mind and intellect, then see what you can achieve in life.” It had a lasting impression on many of us.
Later on, I came across a matching verse 37 in chapter 4 in Shreemad Bhagawad Geeta, wherein Lord Krishna has advised Arjuna, “As a blazing fire reduces fuel to ashes, O Arjuna, so does the fire of knowledge reduces all actions to ashes.”
Knowledge and ignorance seem to co-exist in every human being. When knowledge is invoked, ignorance automatically recedes. `Sattvaat Sanjaayate Gnyaanam’ i.e. from `Sattva’ Guna knowledge arises. The awakening of the knowledge of the Self completely eradicates ignorance. Thus knowledge destroys all unfulfilled residual desires and all actions driven by unending desires in search of earthly acquisitions and enjoyments.
A person, who is competent with many skills but is not outstanding in any one, is treated as `A jack of all trades, but master of none’. He is normally called as a `handyman’ i.e. a man who does odd jobs or various small tasks but nothing so concrete and praise-worthy.
Due to his extra-ordinary ability to concentrate on any object and on any given task, Arjuna is renowned to be the best archer and the best disciple of Guru Dronaachaarya. Lord Krishna reminds Arjuna of his brilliant track record. The use of word `Kurunandana’ in this verse implies that Arjuna would lose the very joy of his life, if all his future actions are motivated by the unfocussed irresolute mind rather than being propelled by the well focussed resolute intellect.
In essence, Lord Krishna communicates to Arjuna that all his actions should no longer be dictated by the whims and fancies of his mind. The unfulfilled desires of his mind will certainly drive his physical body to action; however, every such action initiated by Arjuna must have a prior sanction of his intellect, otherwise it is bound to result into unpredictable, undesirable and unpleasant consequences for him.
In Upanishad there is a nice illustration in the following verse;
“Mano Hi Dvividham Proktam, Shuddham Cha A-Shuddham Eva Cha;
A-Shuddham Kaama-Sankalpam, Shuddham Kaama-Varjitam”
It means, a human mind is of two types. One is pure that is devoid of any selfish desires, while the other one is impure that is in constant pursuit of ad infinitum desires.
Such a pure mind devoid of any selfish desire is a pre-requisite for the activation of well focussed resolute intellect. Obviously the intellect cannot be focussed on any mundane goal.
Then how to focus your intellect? This has been nicely illustrated in verse 8 of chapter 8, wherein Lord Krishna has clarified, “With the mind not wandering after anything else, made steadfast in the constant practice of unity with the Self, he who meditates on the Resplendent Supreme, Being, finally reaches Him.”
Thanks & Best Regards,
Shrikant Joshi
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Note:
Is it important to learn by rote the Bhagavath Geetha? I think that is meant for a practice. It is verily the user manual of our life. I have not seen anyone learning any user manual by rote or even try to do so; however expensive the item may be. What you say Sadhaks?

Siva
In response to the above question, I have the following observations;
In ancient times, when there was no Internet, no mobile telephones, no wired land-line telephones and no printed books, the only way to communicate and pass on the accumulated knowledge from one generation to the next, was by means of Shruti i.e. by carefully listening and Smruti i.e. by memorising. Therefore, learning by rote was the only option in those times.
The obvious question is, `Do you need to learn anything by heart in the 21st century’?
Certainly it is no longer mandatory. However, it does not negate memorising. A song that you like and enjoy listening to, you end up in memorising it. Why? Simply because it gives you immense pleasure and it enriches your life. It goes without saying that the poem, on which the song has been composed, has to be an outstanding one.
In contrast, a User Manual or a Standard Operating Procedure (SOP) is written by a supervisory level person, who is not expected to motivate or energise a user beyond basic information and utility of the device.
From my personal experience, I can guarantee that the Song of Lord Krishna is indeed worth memorising. A verse well recited with `Shraddhaa Bhaava’ certainly acts like an amplifier that generates the deep `Bhaava’ intended behind the written text and offers you an elevated understanding that is coupled with a satisfaction much beyond words.
What I want to communicate, has been very nicely conveyed in a famous Marathi song sung by Pandit Jitendra Abhisheki, “Shabdaa Vaachuna KaLale Saare, Shabdaanchyaa Pali Kadale” i.e. I have understood all that is beyond description of words from you, without you spelling out a single word to me.
I hope and trust that it helps to remove the stigma and blemish of learning by heart and may God bless all of us!
With Best Wishes,
Shrikant Joshi
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ભુતલ ભક્તિ પદારથ મોટુ, બ્રહ્મ લોકમાં નાહીં રે..– નરસિંહ મહેતા March 12, 2009

ભુતલ ભક્તિ પદારથ મોટુ, બ્રહ્મ લોકમાં નાહીં રે,
પુણ્ય કરી અમરાપુરી પામ્યા, અંતે ચોરાશી માંહી રે … ભુતલ

હરીના જન તો મુક્તિ ન માગે, જનમો જનમ અવતાર રે,
નિત સેવા નિત કિર્તન ઓચ્છવ, નિરખવા નંદકુમાર રે … ભુતલ

ભરત ખંડ ભુતલમાં જન્મી જેણે ગોવિંદના ગુણ ગાયા રે,
ધન ધન રે એના માત પિતાને, સફળ કરી જેણે કાયા રે … ભુતલ

ધન વૃંદાવન ધન એ લીલા, ધન એ વ્રજના વાસી રે,
અષ્ટ મહાસિદ્ધિ આંગણીયે ઉભી, મુક્તિ છે એમની દાસી રે … ભુતલ

એ રસનો સ્વાદ શંકર જાણે, કે જાણે શુક જોગી રે,
કંઇ એક જાણે પેલી વ્રજની ગોપી, ભણે નરસૈંયો જોગી રે … ભુતલ

- નરસિંહ મહેતા

સમય મારો સાધજે વ્હાલા, કરું હું તો કાલાવાલા.-સંત ‘પુનીત’ March 12, 2009

સમય મારો સાધજે વ્હાલા, કરું હું તો કાલાવાલા.

અંત સમય મારો આવશે ત્યારે, નહીં રહે દેહનું ભાન,
એવે સમય મુખે તુલસી દેજે, દેજે જમના પાન….. સમય મારો.

જીભલડી મારી પરવશ થાશે, ને હારી બેસું હું હામ,
એવે સમય મારી વ્હારે ચડીને રાખજે તારું નામ…… સમય મારો.

કંઠ રુંધાશે ને નાડીઓ તુટશે, તુટશે જીવનદોર,
એવે સમય મારા અલબેલાજી, કરજે બંસરીશોર. ….. સમય મારો.

આંખલડી મારી પાવન કરજે, ને દેજે એક લ્હાણ,
શ્યામસુંદર તારી ઝાંખી કરીને, ‘પુનીત’ છોડે પ્રાણ. ….. સમય મારો.

સંત ‘પુનીત’

Supreme Reality that lies far beyond this materialistic world. March 12, 2009

|| Shree Hari ||
Ram Ram
II 2:42-43 II

yaam imaam pushpitaam vaacham, pravadanti avipaschitah
veda-vada-rataah paarth, naanyad asteeti vaadinah
kaamaatmaanah svarga-paraa, janma-karma-phala-pradaam
kriyaa-visesa-bahulaam, bhogaishvarya-gatim prati
“O Partha (Arjuna), those who are obsessed by desires, who look upon heaven as the supreme goal, and they are devoted to the letter of the Vedas, performing many rites for fulfilling desires. They argue that there is nothing else (except to enjoy the pleasures). These unwise people utter flowery (show-off type, pleasant) speeches, recommending many rituals of various kinds for the attainment of pleasure and prosperity, with rebirth as the fruit of their actions.”

From Gita Prabodhani in Hindi pg. 45 – 46 by Swami Ramsukhdasji

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Chapter 2, Verse 42 is as follows;

Yaam = which
Imaam = this
PuShpitaam = flowery
Vaacham = speech
Pravadanti = utter
A-vipashchitaH = the unwise
Veda-Vada-RataaH = rejoicing in the words of the Vedas
Paartha = O Arjun!
Na = not
Anyat = other
Asti = is
Iti = thus
VaadinaH = saying
English translation:-
The unwise take delight in mere letters and not the spirit of the Vedas and utter in flowery language that, there is nothing else other than the rituals in the Vedas.
In Sanskrit language, a wise person is called `Vipashyachit’ (YaH VisheSheNa Pashyan Chintayate SaH = one who carefully observes everything and thinks independently), while an unwise is called as `A- Vipashyachit’.
In animal kingdom, there is nothing beyond next meal, next mate and next sleep. However, in human kingdom, a man is endowed with an ability to think independently beyond mere mundane existence and seek unity with the Self.
In this verse, Lord Krishna makes a clear distinction between a true `Karma’ an action abiding in obligatory duty and `Karma-Kaanda’ i.e. mere ritualistic piety.
Maharshee Veda Vyaasa, whom Lord Krishna has referred to as one of His special manifestations in verse 37 in chapter 10 in Shreemad Bhagawad Geeta, created proper classification and compilation of the so far accumulated knowledge in the four Vedas namely, Rig-Veda, Yajur-Veda, Sama-Veda and Atharva-Veda. Each of these Vedas is elaborate in Mantras (lyrical chants praising the beauty of nature created by God), Brahmanas (description of various rituals), Aranyakas (various styles of subjective worship) and Upanishads (philosophical teachings for the knowledge of the Self).
The Brahmanas form a major part of the Vedas which deal with `Karma-Kaanda’ i.e. the elaborate rituals and sacrifices for `Ishta-Praapti and Poorti’ i.e. fulfillment of individual desires for worldly acquisitions and enjoyments. No doubt many are motivated to perform such rituals and this has been fully exploited by `Brahmana VarNa’ i.e. a people of priest class even today, which has been resented by people belonging to the other three VarNas in the system of Chaatur-VarNa.
In Mundaka Upanishad I, 2-10 there is a heavy criticism of such people who indulge in mere rituals for the sake of attainment of the Heaven, “These fools, who believe that only the performance of `Ishta-Purtam’ i.e. sacrificial ritual is meritorious and nothing else is meritorious, return to the mortal world after having enjoyed the limited pleasures in the `Swarga’ i.e. the kingdom of the gods, which is deemed to be inferior to the abode of the Paramatman, the Supreme Being.”
Please refer verses 20 and 21 of chapter 9 in Shreemad Bhagawad Geeta, where Lord Krishna talks about rituals for purely selfish motives, “The knowers of three Vedas, who drink `Soma-Rasa’ i.e. juice of a special herbal plant found in the Himalayas and are cleansed of sin, worshipping Me with sacrifices, pray for their passage to the Heaven, while living in this mortal Earth. They manage to reach the holy world of the God Indra and enjoy the limited set of pleasures of the gods. However, when their `Punya-Karma’ i.e. meritorious action is exhausted, having enjoyed the spacious world of the Heaven, they finally attain the changeable i.e. the unending cycle of birth and death. This is in total conformity with the doctrines enjoined in the three Vedas.”
Please note that the fourth Veda i.e. `Atharva-Veda’ has been deliberately ignored by Lord Krishna, as it encourages additional desires based on purely monetary transactions.
The verses 42, 43 and 44 have been created by Maharshee Veda Vyaasa, as a satire on obsessive ritualism that was then practised by both the masses and the classes. These three verses depict and deplore the state of deterioration in the religious practices only for attainment fifty six `Bhogas’ i.e. materialistic and sensual pleasures; as if they were the only means to the end of `Swarga-Praapti’ i.e. attainment of the final pursuit of the Heavenly pleasures.
Indeed rare and fortunate are those, who are able to avoid the ills of the `Karma-Kaanda’ even today.
In essence, what Lord Krishna is trying to communicate to Arjuna is that the concepts of `Paapa and Punya’ i.e. sins and meritorious deeds have nothing to do with mere rituals based on pure selfish motives. Therefore, O Arjuna, please look for the Supreme Reality that lies far beyond this materialistic world.

Shrikant Joshi