Gita 4 – 3
sa evaayam mayaa te’dya yogahh proktahò puraatanah |
bhakto’si me sakhaa cheti rahasyam hyetaduttamam || (Gita 4/3)
“That same ancient Yoga has been imparted to you today by Me, as You are My
devotee and dear friend and because this Yoga is a Supreme Secret.” (Gita 4/3)
A Vital Fact
In beginning the of the gospel of Gita, The Lord had described, in Gita 2/11-13 (from the eleventh verse to the thirtieth verse of the second chapter), that every being experiences or realizes, `I am’. Even trees and mountains feel this, though they cannot express it. This can be clearly seen among animals and birds, because they fight with each other, as they are aware of their own existence; otherwise why should they fight? “I am distinct from the body and the world”—this is a common experience of every being. It is called discrimination. As far as a man is concerned, he has been specially endowed with discrimination by God. The pity is, that he does not respect it and use it appropriately.
Senses, mind and intellect, are the part of nature (prakrÌ£ti) and so whatever is known through these, is knowledge born of nature. The knowledge of scriptures that is acquired through the senses, mind and intellect is also born of nature. The knowledge of God, is far superior to this knowledge. Therefore, He can be known only by the knowledge of the Self. When a man attaches importance to the knowledge of the Self i.e., discrimination (wisdom, vivek), he develops the power to know `Who I am’, `What is mine’, `What is sentient and what is insentient’, `What is God and what is nature (prakrÌ£ti)’, and so on. The same discrimination, is applied for Karmayoga also—this is something vital.
In Karmayoga, two important factors predominate—(1) There is no doubt about one’s own existence, `I am’. (2) Whatever objects we possess are not ours, because these are acquired; these were neither ours in the past, nor will remain ours, in future. `I’ (the Self) remains the same while these objects—body, senses, mind, intellect etc., are changeable and perishable. As actions appear and disappear, so does their fruit. So actions and objects, have their affinity for the world, not for the self. When this discrimination (wisdom) is aroused, desire perishes. When desire perishes, self-evident actionlessness is revealed i.e., Karmayoga is accomplished.
Discrimination (wisdom) is enveloped by desire (Gita 3/38-39). A man motivated by selfish desires cannot discriminate between the right and the wrong, because he hankers after worldly prosperity and pleasures. Thus, he cannot decide what ought to be done and what ought not to be done. He wants to find out a solution, to the riddles of life through the body, senses, mind and intellect or by changing the circumstances. But circumstances cannot be changed by him. So he gets more and more entangled, and cannot decide his duty. But, when his discrimination (wisdom) is aroused, he gets rid of the desire for pleasure, prosperity and selfishness; and then he clearly sees his duty, and then all entanglements perish.
Actions bear fruit in the form of outward circumstances, such as riches and poverty, praise and blame, honour and dishonour, fame and defame, profit and loss, birth and death and health and sickness etc. He who becomes, either happy in favourable circumstances or sad in unfavourable circumstances, by accepting his affinity for them, is a fool. Why? The reason is, that he cannot change the circumstances, but he can rise above these i.e., can remain detached from them, by making proper use of them. In favourable circumstances he should render service to others, while under unfavourable conditions, he should neither feel sad nor should he desire favourable circumstance. Such an aspirant, easily gets liberated from worldly bondage.
Undesirable circumstances, are fruits of sinful actions. So, even in a dream sinful actions which hurt others should not be performed. But in unfavourable circumstances, which are the fruits of sinful actions of the past, worry, sadness and fear etc., automatically come to his mind, even though he does not commit new sins. An aspirant, should not be attached to these. He should believe that these come to his mind in the same way, as a cow whom he has sold visits his house, because of old habit. As the cow stops, coming to his house and starts living in the new place, similarly, when a striver does not get attached to these feelings, these stop coming to his mind.
Even when, discrimination (wisdom) is not fully aroused, a Karmayogi has a determinate intellect, and he has to renounce affinity for the perishable, which is not his and he has to render service to the world without enjoying worldly pleasures. It is because of his determinate intellect, that he ceases attaching importance to worldly pleasures. Then, he cannot be entangled in the mirage of pleasures. Thus his determinate intellect, leads him to salvation. Good company and the study of the scriptures strengthen this intellect. Therefore, every striver should have a firm intellect, that he has to attain salvation. Everyone is independent in having this determination, without seeking the least help, from anyone else.
From “The Bhagavad Gita – Sadhak Sanjivani” in English by Swami Ramsukhdasji
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