The Nectar of Gita…for you, me and all! Essay 24 - “You have a right to do action. But you never had a right to expect fruits from such actions” Chapter 2: Sankhya Yoga

Om Namo Bhagavathe Vaasudevaayaa!

Krishna now gets down to exhort the importance of staying in a state of experiencing Aatman at all times.

“Oh Arjuna! Vedas in the karma kanda part speak about the materialistic matters that are characterized by Trigunas – Satva, Rajas and Tamo. You need to rise beyond Trigunas and Dualistic nature (pleasure and pain; happiness and sadness; etc.) and stay put permanently in the state of Aatman or pure sattva, completely detached to acquisition (Yoga) and protecting (Kshema) material things and become an Aatma Gyani or one who realizes Self” (2/45)

As discussed earlier, the first part of Vedas deals with the ritualistic processes of begetting materialistic things that are characterized by Trigunas or the 3 qualities of Nature. Human behavior is governed by these 3 qualities of Sattva, Rajas and Tamas about which we have seen in the earlier essays. The later part of the Vedas deals with Gyana or Aatman - a state that is beyond the Trigunas. As long as one is in the play of Trigunas, one moves in the loop of actions, bondage and the cycle of birth and death. But a Gyani who is beyond Trigunas, is not affected by these bondages. Krishna exhorts Arjuna to reach this state of Gyani. Another aspect is rising beyond Yoga kshema – meaning getting things that were not there earlier (Yoga) and protecting those that are already there (Kshema). For someone who is in the state of Aatman or one who is an Aatma Gyani there is nothing that is desirable, nor does he have a desire to safe keep things.

Krishna now goes to explain the power of an Aata gyani:

“The water in a small Well that is available for bathing and drinking has the same usefulness for a person as that of a big river.  Similarly, the benefits that accrue to a person from following the karma Kanda portion as contained in Vedas, shall accrue equally to Aatma Gyani in his state of eternal bliss or Sat chit Ananda” (2/46)

This means, a Gyani benefits the same way in his state of Aatman as the one who performs Vedic rituals for material gains or for heavenly pleasures. Naturally a Gyani doesn’t hanker after rituals nor is he interested in the benefits that accrue from such rituals. He enjoys eternal bliss in his state of Aatman.

Now Krishna goes about explaining the most important tenet of Karma Yoga:

“Oh Arjuna! You have a right to do action. But you never had a right to expect fruits from such actions. You should never become the cause for such fruits; but you should never shy away from doing the actions” (2/47)

This is an oft quoted and quintessential shloka on Karma Yoga. Krishna explains that one has a right and duty to do actions. But he never had the right to expect fruits or results of such actions. That means, one should do actions without getting attached to the results of such actions. The desire for result influences the mind and it becomes impure. Unless one has a pure mind, one is not ready for realizing Self. Unless one is self-enlightened, one is not ready for Moksha or ultimate liberation from the cycle of births and deaths.

Detachment to results doesn’t imply that one should shy away from doing actions. It leads to lethargy and traps one in Tamo Guna. One cannot live without doing actions. But the right way to do actions is to stay detached to the results of such actions. This is the essence of karma Yoga – Doing actions without creating bondage. This process purifies the soul and leads one to become Aatma Gyani.

***

The Nectar of Gita…for you, me and all! Essay 23 - “Focused and discriminating intellect is the pre-requisite of a Karma Yogi” Chapter 2: Sankhya Yoga

Om Namo Bhagavathe Vaasudevaayaa!

Krishna having introduced the concepts of Sankhya Yoga or Cosmic Wisdom to Arjuna, now sets out to explain the nuances of Karma Yoga and the benefits that accrue to a practitioner of Karma Yoga.

“Oh Arjuna! Once started, karma Yoga never ceases to yield fruits. Even if it is stopped midway for any reason, the practitioner would not get to any loss. Even if one practices Karma Yoga a little bit, it would be good enough to protect him from the fearful cycle of births and deaths” (2/40)

Here Krishna means to say that, if one starts practicing karma yoga with full knowledge, it starts yielding fruits. Even if it gets stopped midway for any reason, no harm comes and it still helps the practitioner to cross the cycle of births and deaths. Here karma yoga is synonymous with doing actions with detachment-detachment to the fruits of such actions. This statement therefore encourages practitioners of karma yoga to keep working on it without fear of losing it midway.

Krishna now explains the difference between the focused mind of a karma yogi and frittered attention of a someone caught in sensory matters.

“Oh Arjuna! A karma Yogi focuses his unwavering and discriminating intellect on the practice of karma yoga. As against this, one who is not focused, has his intellect frittered away on various sensory matters” (2/41)

The Karma Yogi has his discriminating intellect highly focused on Aatman or self-enlightenment. All actions of such karma yogi are channelized in this direction. With detachment, he continues to do actions to the best of his competence. As against this, one whose intellect is frittered away on various worldly matters, runs after them in pursuit of sensory pleasures that are transient in nature. To quote an example, the rays of the Sun if focused through a lens become highly energized and burn a hole to a paper. But the same Sun rays if not focused, but distributed on various items, do not exhibit this kind of power. So is the power of a karma yogi.

Now Krishna goes to explain the nature of people with an unfocused mind.

“Oh Arjuna! Those who are interested in that part of Vedas which lay out the path to heavenly pleasures and which emphasize on the greatness of attaining such heavenly pleasures, those who have sensory desires and thirst for worldly comforts, get easily trapped by their temptations and fail to focus on Aatman and the liberating self-enlightenment” (2/42,43,44)

In Vedas, there are 3 parts. The first one deals with karma kanda or the chapter of ritualistic actions with the objective of satisfying worldly desires. The second one is Upasana Kanda which deals with Dhyana and Tapas. The third one is Gyan Kanda or the section of ultimate knowledge.

The people referred above focus only on the first part and perform all such ritualistic actions that promise worldly comforts and heavenly pleasures. Gita doesn’t speak well of such people and considers them as the ignorant lot. These are not focused on Moksha or liberation.

Spirituality doesn’t give importance to Swarga or heaven. It is said that those who leave behind the desire for heaven, shall only get qualified to attain moksha. For the layman, heaven could be the ultimate objective and goal. But it is not so for a Gyani.

For a Gyani, even swarg is also destructible. A person is entitled to heaven till such time the fruits of his good deeds last. Once these are expended, he will fall down to earth for taking a rebirth. So, such desires take one away from Moksha or liberation from the cycle of births and deaths.

So ay action done with an underlying desire leads to bondage and traps him in the cycle of mortality. So, through karma yoga, Krishna exhorts doing Nishkama Karma or actions with detachment to the fruits of such actions. So, one desirous of moksha shall not get trapped by the sweet words of promise of heaven by the practitioners of karma kanda, but shall associate themselves in the company of Gyanis, karma Yogis and ascetics and shall stay focused on Aatman and self-enlightenment.

***

The Nectar of Gita…for you, me and all! Essay 22 - “Doing Actions (Karma) with Knowledge (Gyan) is the Liberator”

Om Namo Bhagavathe Vaasudevaayaa!

“Doing Actions (Karma) with Knowledge (Gyan) is the Liberator”

Chapter 2; Sankhya Yoga

Krishna briefly explained the concepts of Sankhya Yoga in regard to the theory and nature of Aatman to Arjuna and moved on to the virtues of keeping up his Swadharma as Kshatriya.

“Oh Arjuna, all those great warriors that are holding you in high esteem for your valor thus far, shall think light of you under the impression that you are a coward who fled from the battlefield” (2/35)

“Further, they will not only be critical of your lack of fighting skills but also start taking ill of you in various ways which would definitely get you to grief” (2/36)

“Oh Arjuna, in case you get killed in the battlefield, you will get heaven; if you win, you will get to enjoy the luxuries of ruling a great Empire. So, either way you tend to gain. So, get up and be ready for the battle” (2/37)

This is a very important message for all of us. In our efforts to achieve something, if we get bogged down due to lack of self-worth at any point in time, this gives us encouragement to keep our efforts and good work going. If we achieve, we get a sense of fulfilment. In case we don’t achieve the desired result, at least it would be remembered as a good attempt and the feeling would be gratifying. This statement therefore, encourages people not to leave their work in the midst but to keep working towards the goals.

Similarly, in the fight with Avidya or ignorance, the practitioner or Sadhaka, might get into so many demotivating road blocks. The above exhortation from Krishna serves as an encouragement to them not to lose faith but pursue their sadhana with devotion and commitment. Unflinching devotion is a necessary requirement otherwise, the practitioner may get trapped in the cosmic delusion and lose his way permanently.

Krishna now explains how a person can avoid becoming a sinner if he performs actions in a certain way.

“Oh Arjuna, get ready for the battle with a stable mind that treats pleasure and pain; profit or loss; victory or defeat, with equanimity. Then you will not be guilty of sinning for whatever outcome that comes” (2/38)

Krishna is now getting into the secrets of karma yoga. He is about to explain the proper way of discharging actions so that one is not bound by the results of such actions. Here, balance of mind is the fundamental requirement. One should not get unduly elated on pleasures or get dejected on pain and suffering. Such a conduct prevents one from the bondage of actions. So, it is not doing karma that is the problem, but it is how we do karma which is the issue. Therefore, doing karma with ‘knowledge’ or intelligence is the liberator. That’s why Krishna first teaches Gyan or Knowledge and then gets into the Theory of Actions or Karma yoga.

Krishna having given some doses of Sankhya Yoga, now gets to introduce a bit of Karma Yoga to Arjuna in his efforts to lift him up from his quandary.

“Oh Arjuna, so far, I have revealed to you the concept of Aatman and its nature as propounded in the Sankhya Sastra. Now I am going to explain to you a few concepts of Karma Yoga contained in the Yoga Shastra. If you get that wisdom right, you will be free from the bondage of karma. Therefore, listen carefully” (2/39)

Any action or karma we do, brings a result which binds us. if we do a good action, some good result comes to us which we enjoy. Likewise, any bad action we do gets us a bad result which also binds us. For example, if we study hard for an exam, we get a good grade and we get into a good school or a job and we will be very excited about it. On the contrary, if we fail in the exam, we lose all such privileges and become very dejected. But Karma Yoga tells us a way that does not bind us to the resultant emotions of an action, if and only if we perform it in a certain laid down way. Krishna is going to tell us how to perform a karma in a non-binding way. So along with Arjuna, we should also pay utmost attention to this.

***

The Nectar of Gita…for you, me and all! Essay 21 - “Following one’s Swadharma opens gates to Heaven”

Om Namo Bhagavathe Vaasudevaayaa!

“Following one’s Swadharma opens gates to Heaven”

Chapter 2; Sankhya Yoga

Till now Krishna was trying to convince Arjuna why it is futile to get dejected about the battle or killing the large contingent of relatives, friends, teachers and elders who were up in arms against one another ready for a kill. Krishna was teaching the tenets of Sankhya Yoga to help Arjuna to come out of his misery. He explained about Aatman and its nature. Let us quickly summarise the main arguments put forward so far:

• Aatman is eternal. All these relatives and others are the manifestation of the same Aatman. So, no need for feeling sad about them.
• Aatman is detached and unaffected. It discards one physical form and takes up another just like how a person discards worn-out clothes and wears new ones. Again, no need for crying for them.
• Even if one argues that the Aatman is not permanent and dies with the body, then also no need for worry as anything that is born shall die and gets reborn.
• These physical forms were not there before birth and shall not be there after death. They appear for a brief period in between which is an illusion. So, no need for worrying about these illusions.
• Even if the physical forms die, the Aatman cannot be killed and hence no need for lamenting.

Having explained the concept of Aatman, Krishna proceeds to deal with the situation from another angle.

“Oh Arjuna, even if you consider your Kshatriya Dharma, fighting a righteous battle is the most glorified and noble duty of a Kshatriya. You cannot back away from this bounden duty of yours” (2/31)

For a Kshatriya, protecting Dharma in a righteous battle is the swadharma or the bounden duty. In the face of a battle for Dharma, a true Kshatriya cannot back away. It brings dishonor to him and his lineage. Therefore, Krishna reminds Arjuna that, he hails from a hallowed lineage of Kshatriyas, and in a battle for protecting Dharma, a great warrior like him should not become chicken-hearted and shy away from fighting.

“Oh Arjuna, this opportunity is God-given, it opens doors to heaven. A Kshatriya who gets this situation on a platter is really a blessed one” (2/32)

Krishna here is extolling the virtues of Kshatriya Dharma and encouraging Arjuna to pick up his bow and arrow and get ready to fight a righteous battle without fear or remorse.

“Oh, Arjuna, if you shy away from fighting this righteous battle, you will be guilty of disrespecting your swadharma and your glory will be at stake and you will become a sinner” (2/33)

“People will talk of your infamous non-action for ages to come. For an honorable man death is preferable to an inglorious life” (2/34)

Now Krishna is emphasizing on the flipside of his quandary. Taken by dejection, if Arjuna backs away from the battle, he would be guilty of disrespecting his swadharma as a Kshatriya and will go down in history for the wrong reasons. Disowning swadharma tantamounts to sinning. People will talk of this infamous event for ages to come. He reminds Arjuna that leading an inglorious life is worse than death for an honorable man.

***

The Nectar of Gita…for you, me and all! Essay 20 - “Life is but a period of Illusion between Birth and Death”

Om Namo Bhagavathe Vaasudevaayaa!

“Life is but a period of Illusion between Birth and Death”

Chapter 2; Sankhya Yoga

Krishna after explaining that even if one considers Aatman as indestructible and eternal or on the contrary, considers Aatman as perishable which dies with the body, there is no need for one to grieve the dead. As in both cases the Aatman shall take birth again. He further assures Arjuna thus;

“Oh Arjuna, all beings are invisible before they are born; become visible when they are born into a form; and disappear or become invisible after they are dead. Why do you grieve for such beings?” (2/28)

This is a very loaded statement. This implies that, before being born one is invisible; becomes visible when one is born into a physical form; and disappears after death. So, one is visible only during a temporary period which is transitory. The whole creation follows this principle. This temporary phase of visibility is an illusion. Krishna questions the wisdom of Arjuna in lamenting for those who are just an illusion. 

This cosmic rule was well explained by Jagadguru Sri Adi Shankaracharya. He says, whatever was not there in the Beginning and whatever would not be there at the End and is only there in the interregnum, is nothing but an illusion. As a corollary, he says, the physical world which doesn’t exist before creation (Srusti) and after apocalypse (Maha Pralaya), but exists in between, is also a Cosmic Illusion (Maya).

To understand it even better, let us take the example of our dream experiences. The dream world does not exist when one is in a wakeful state and also does not exist when one is awake from sleep. It only exists in our sleep state and the whole dream world which gives us real like experiences, melts into oblivion when we wake up from sleep. We all know that the dream world is just an illusion and do not give much importance whatever good or bad happens there. One doesn’t generally lament about happenings in the dream. Krishna advises Arjuna not to grieve about such an illusion.

Krishna further explains how different people perceive Aatman in different ways thus;

“Someone may see Aatman as an ‘amazing’ thing; some other may talk about it as an ‘amazing’ thing; yet some other may listen to it as an ‘amazing’ thing. Even after seeing, telling and listening about it, the fact is, no one is able to understand Aatman properly” (2/29)

We can understand from the above that ‘Aatman’ is something which is not realized by seeing, talking or listening about it. It is something which can be understood by only contemplation, deep meditation, introspection and inward looking. It is realized only through intense ‘Saadhana’.

Krishna completes explaining about the nature of Aatman by concluding that even if the person is killed, the Aatman inside the person cannot be killed and therefore there is no need for Arjuna to grieve about the people who would die on the battlefield (2/30)

***

The Nectar of Gita…for you, me and all! Essay 19 - “One who is born shall die; one who is dead shall be born again”

Om Namo Bhagavathe Vaasudevaayaa!

“One who is born shall die; one who is dead shall be born again”

Chapter 2; Sankhya Yoga

Krishna by establishing the nature of Aatman as eternal and indestructible, further explains the characteristics of Aatman thus;

“Aatman cannot be known by the sensory organs. He is beyond the thought process of mind or consciousness and it doesn’t undergo any evolution. Oh Arjuna, realise this truth and come out of your grief” (2/25)

In the real world, we can see any physical object or understand it by either sound, taste, touch or feel. But all these do not help in the understanding of Aatman. It is beyond even thinking as we cannot know it by the sensory experiences. Everything in the world undergoes age related changes. But, Aatman is ancient and does not undergo changes due to passage of time.

The statement lays emphasis on realizing the true nature of Soul through a process of self-realisation that would help one to come out of worldly sorrows. Experiencing the true Self or Aatman through intelligent discrimination between what is permanent and what is transient takes one beyond all worldly miseries.

Truly understanding the mental state of Arjuna which is representative of the thought process of any ordinary individual who cannot differentiate between the Soul and the Body, Krishna further says;

“Oh Arjuna, even if you think that Aatman is perishable and dies with the body and takes birth again into a new being, then also there is no need for you to grieve” (2/26)

Here Krishna is taking the role of the ‘devil’s advocate’ and is taking the argument into the camp of the detractors. A large number of people may think that, the Soul and the body are one and the same; and birth and death occur to the body and the soul at the same time. Even assuming it to be true, Krishna says that in such a situation also one does not need to grieve.

“Oh Arjuna, even if you assume that Aatman also is destructible and dies at the time of the death of the body and takes rebirth along with a new body, be known that anything born has to die and anything that dies shall be born again. Going by this cosmic rule also there is no need for you to lament” (2/27)

Here Krishna is talking from the state of a common man. For the one who has no knowledge of the true nature of Aatman, there is no differentiation between Soul and Body. For him both mean the same and undergo death or birth. Even if one believes in this hypothesis also, there is no need for one to grieve the dead as they shall be reborn again. Therefore, Krishna even covers that kind of thought process and comes out with a suitable response.

Here one should not misunderstand that Krishna has departed from his concept of Aatman. He is covering his doctrine discussing it from the opposite dimension also.

The Nectar of Gita…for you, me and all! Essay 18 - “Aatman is beyond Size, Place and Time”

Om Namo Bhagavathe Vaasudevaayaa!

“Aatman is beyond Size, Place and Time”

Chapter 2; Sankhya Yoga

Krishna explains the difference between the Soul or Aatman which is eternal and the Body which is destructible. He further says;

“Just as how a person discards old and torn clothes and gets into new clothes, the Aatman discards a worn-out body and gets into a new physical body” (2/22)

This statement needs closer understanding. In real life, we see evolution in Nature and take it in our stride. We see trees shedding leaves in Fall and sprout new leaves in another season. We look at them with optimism that the new leaves will sprout soon. Similarly, when our clothes are worn out, we throw them out and get in new clothes without any sense of regret. So, Krishna implies that, death is nothing but discarding of a worn-out body and getting into a new one and therefore it’s not a thing to lament about.

Here many would get a doubt that, in real life, it’s not necessary that one dies at a ripe old age. People die quite young and we see children and even infants dying. Then how could we accept the statement that death is about discarding worn-out bodies? Here we need to understand the theory of Karma which dictates that a person comes into life bringing his ‘Prarabdha Karma’ or Karma for this life. Basically, this is the quantity of past karma that has been given for a person to experience and expend in this birth. People live till their ‘Prarabdha Karma’ lasts. It can be for 100 years or 100 days or for even for 1 day. So, we need to understand Krishna’s statement in the light of this. It should be understood that death occurs when the person’s ‘Prarabdha Karma’ is worn-out or expended and Soul or Aatman discards this body and goes for another.

Explaining further, Krishna says, the Aatman is not affected by the forces of the Five Elements or by any weapons.

“Weapons cannot destroy Aatman; Fire cannot burn it; Water can not wet it; Air cannot dry it out” (2/23)

This is a very important statement describing the nature of Aatman. Any being has 3 main components – Body, Consciousness and Aatman. Body is the physical aspect, consciousness is subtler and Aatman is even subtler. The physical elements or weapons can only hurt the physical body and not the subtler elements.

Krishna further reiterates;

“Aatman cannot be cut by weapons, cannot be burnt; cannot be dampened; cannot be dried up. It is Eternal, Omnipresent, Stable, Unaffected and Ancient”

In the physical world, everyone and everything is bound by Size, Place and Time. Nothing on Earth is beyond these three dimensions of measurement. For example, a person has a specific size or physical dimension and stays at a specific place (he can’t be at two places at the same time) and lives in a particular time period. The size and the time period may vary for persons and things. But finally, everything falls within the ambit of these 3 dimensions.

Now let us look at Aatman. It is subtler and has no size; It is Omnipresent as it is present in everything on Earth. When it is everywhere, it has no place limitations and is said to be stable. As we have seen earlier, it’s not affected by anything including the 5 Elements of Nature. So, it is said it is unaffected. It has no birth or death so it is said to be ancient and is therefore beyond Time. Time consumes every physical entity on Earth. But Aatman is not bound by time.

By saying the foregoing, Krishna assures us that Aatman which is the actual ‘I’ as different from the body, is eternal and indestructible. So, there is no reason for human sorrow and fear of death.

The Nectar of Gita…for you, me and all! Essay 17 - “Aatman is just a witness to the actions done by the Body”

Om Namo Bhagavathe Vaasudevaayaa!

“Aatman is just a witness to the actions done by the Body”

Chapter 2; Sankhya Yoga

After explaining what is Real (Aatman) and what is Unreal (The sensory world), Krishna begins to elaborate on Aatman.

“Oh Arjuna, whichever is pervading the whole world as cosmic energy (Aatman) is indestructible. No one can destroy it” (2/17)

The above statement implies that Aatman which is the cosmic energy, is present in everything in the world. It is an energy that is indestructible. It has no death. It can not be destroyed by anybody.

“Oh Arjuna, the Aatman which is eternal, indestructible and which can not be known by any physical standard, occupies a form or body which is mortal. Therefore, get ready to fight” (2/18)

In the above statement, Krishna says that though the Aatman is eternal, it occupies a body that is mortal. So, one is basically the Aatman and not the Body. There is no point in lamenting about either Aatman or the Body. So, Arjuna should come over this unnecessary grief and get ready to fight the enemy.

“Whoever thinks that this Aatman is killing somebody and whoever thinks that somebody is getting killed, both are considered ignorant. In reality, Aatman is neither killing nor getting killed” (2/19)

This statement on the face of it looks very confusing and disturbing. This requires further understanding that comes as we progress in this study. Krishna says, thinking that one is killing and the other is getting killed is in reality, a myth. Aatman does not do any action (Karma) and does not influence doing of any action (Karma). All actions are done or initiated by Budhhi or Intellect. Aatman stands witness to the actions done by Buddhi.

By emphasizing that Aatman is permanent, Krishna implies, one should realize that one is in reality immortal. Death occurs to the physical body only which is anyway destructible.  Throwing in more clarity, Krishna goes about saying why Aatman cannot be killed.

“This Aatman has no birth or death, it was never non-existent so that it can be said to be existing now. It is immortal, eternal and ancient. Even when the body dies, Aatman doesn’t die” (2/20)

This statement throws some light in the direction of clearing our confusion. It says that Aatman is just a witness to the actions done by the body. It’s a cardinal statement that goes to establish that Aatman is different from the body. One should not get unduly attached to the physical form which is anyway destructible; but should think oneself to be the manifestation of cosmic energy (Aatman)  which is immortal.

This helps one to stay detached, unperturbed, blissful and fearless. Then one will have no fear of death. Now Krishna hits the nail on the head by saying that the enlightened can never kill or arrange to kill others.

“Oh Arjuna, whoever realizes that Aatman is immortal and has no birth or death, indestructible and eternal, how could he resort to killing someone or arrange to kill someone?” (2/21)

This is the essence of truth. When this enlightenment dawns, one sees all as manifestation of the same cosmic energy in different forms. Such an enlightened person will have no desire to kill somebody.

The Nectar of Gita…for you, me and all! Essay 16 - “Brahma Satyam, Jaganmidhya” “The Aatman is True and the World is an Illusion”

Om Namo Bhagavathe Vaasudevaayaa!

“Brahma Satyam, Jaganmidhya”

“The Aatman is True and the World is an Illusion”

Chapter 2; Sankhya Yoga

Having introduced the concept and nature of ‘Aatman’, Krishna further explains about the sensory perceptions arising out of the play of sensory organs (Gyanedriyas) and the illusions they create and advises to stay balanced and poised.

Krishna speaks thus;

“Oh Arjuna, the sensory experiences arising out of the play of sensory organs create feelings of cold and heat; pleasure and pain. They keep occurring and are transient in nature. Hence, you need to stay resilient” (2/14)

In the world today, we keep experiencing the various contradictory experiences mentioned above due to the play of forces of nature. Our sensory organs translate these changes into experiences. But these are impermanent and are transient. Hence, it would be unwise to stay attached to these feelings. Cold weather turns into hot weather, pleasures and happiness may give way to pain and grief. These things keep happening in a loop. But the one, who thinks these feelings as permanent or real, falls into the vortex of misery. But the Wise, who realise their impermanence, stay calm, composed and unmoved to all these transient changes.

“Oh Arjuna, whosoever is unaffected by these sensory experiences and who maintains equanimity and looks at these with equal detachment, becomes eligible for Moksha or Enlightenment” (2/15)

Here, Krishna clearly mentions the qualification for Moksha or attainment of ultimate bliss. So, for becoming eligible for the journey of enlightenment, one needs to conquer the illusions created by the play of sensory experiences. Such a person doesn’t get  elated at happiness or pleasure or get unnerved  by the happening of sorrow and grief. He stays detached to all such feelings.

“The name and form are unreal and perishable, the Aatman is real and eternal. The Wise or the Gyanis decisively know this” (2/16)

Krishna says that the Wise who can discriminate between what is real and what is unreal, have experienced this through Sadhana and introspection. They consider the visual world as an illusion created by the play of senses. Through contemplation and discrimination, they also understand the permanence of Aatman.

To put it in a nutshell, Krishna propounds that eternal bliss and alternatively the loop of misery are created by two things:

• Ignorance about what is Real that is Aatman and
• Belief in the Unreal that is the illusion created by Avidya (lack of discrimination)

The first one takes a person away from the Real and Eternal Bliss and the second one ties him down to the Unreal illusion created by the play of the physical world and causes misery and discontent.

In this sloka, Bhagavan Krishna lays the foundation for the great philosophical non-dualistic (Advaita) tenet called “Brahma Satyam, Jaganmidhya” or “The Aatman is True and the World is an Illusion”

***

The Nectar of Gita…for you, me and all! Essay 15 - 'Sat Chit Ananda’ – the Real Eternal Bliss (The Theory and Nature of Aatman)

Om Namo Bhagavathe Vaasudevaayaa!

“Sat Chit Ananda’ – the Real Eternal Bliss

(The Theory and Nature of Aatman)

Chapter 2; Sankhya Yoga

Looking at Arjuna’s quandary,with a kind and gentle smile on his face, Krishna speaks thus;

“Arjuna, you are lamenting for those who do not deserve it. Moreover, you are substantiating your stance with your intellectual reasoning. But remember one thing; those who are wise do not become sorrowful either about those who are dead or about those who are still alive”

If you look at this statement closely, you can find that Krishna is a little amused about the unnecessary suffering Arjuna was undergoing as also about the reasoning propounded by him in support of his stance. He subtly mocks him by saying that the reasoning was supported just by his ‘intellect’ which is by nature limited. Krishna was suggesting that in the matters of ‘Aatman’, the intellect has only a limited role to play.

In the physical world, every being is made of 5 things- Asthi(Sat), Bhathi(Chit), Priya(Ananda), Nama(Name) and Roopa(Form). The first three together called Sat Chit Ananda – ‘The Real and Eternal Bliss’ is the one which is indestructible and the real Self…which is otherwise known as the ‘Aatman’. The rest two - Name and Form are acquired in this physical world and die in this world. To put it simply, the Real and Eternal Bliss when it comes into the physical world, becomes known by a particular physical form and by a name, that disappear in this world itself.

Here, the import of Krishna’s statement was that, Arjuna was lamenting about something which is impermanent like a few Forms and Names and was completely ignorant to the eternal existence of the ‘Sat Chit Ananda’ or the ‘Atman’ which is indestructible. Arjuna’s grief was therefore caused by this ignorance, as he was caught in the trap of delusion or ‘Moha’

Krishna continues;

“Arjuna, know that either you, me or the kings lined up in the battlefield, all were there in the past and will be there in the future”

Krishna by the above statement, implies that everyone on this earth shall always be there in the pristine form of ‘Aatman’. This establishes three things:

• ·         ‘Aatman’ is eternal
• ·         Everyone in reality is not the body but Aatman’
• ·         The same Aatman shines forth in each and every being.

Krishna further says;

“The Aatman which takes the form of a person goes through the stages of childhood, youth and old age and on death assumes another form or body. So, the wise do not mourn the dead”

This statement propounds that the various evolutionary stages of aging happen only to the body but not to ‘Aatman’ who is the occupant of the body. All of us know that, when a child becomes a youth and when the youth becomes an aged person, nobody undergoes grief. But when the person dies, people become grief-stricken. Because, ordinary people only know about the four stages and are not aware of the fifth stage that is, Aatman taking another form in a rebirth.

Krishna by this statement indicates about the existence of the fifth stage and advises that people should not unnecessarily grieve about the dead but should remain calm and composed. Wise men who are aware of this fifth stage stay calm and composed when death of their near and dear occurs.

***