[Advaita-l] gItA bhaashhya sudhaa bindavaH - 2

[V Subrahmanian]

On Sun, May 30, 2010 at 6:03 PM, Ramakrishna Upadrasta <
uramakrishna at gmail.com> wrote:

> shrii gurubhyoH namaH
> bhava shankara deshika me sharaNaM
>
> We continue with the series. The sanskrit text immediately is
> bhagavadpaada's commentary. The text enclosed by '##' and '##' is the
> English translation of the relevant portion from Swami
> Gambhirananda-ji's BGB translation.
>
> 7. na hi atra yuddhakartavyataa vidhiiyate\, yuddha pravR^itta eva hi
> asau shokamohapratibaddhaH tushhNiimaaste | ataH tasya
> pratibandhaapanayanamaatraM bhagavataa kR^iyate | tasmaat 'yudhyasva'
> iti anuvaadamaatram\, na vidhiH || 2.18 ||
>
>
> ##Here, there is no injunction to take up the war as a duty, because
> he (Arjuna), though he was determined for war, remains silent as a
> result of being overpowered by sorrow and delusion. Therefore, all
> that is being done by the Lord is the removal of the obstruction of
> his duty. "Therefore, join the battle" is only an approval, not an
> injunction.##
>

There is the Shaankara sUtra bhashya vaakyam:  shAstram jnApakam, na
kaarakam.  The scripture is playing the role of 'reminding' or  'informing'
the aspirant of a certain mode of action, its benefits, etc.  It does not
force him into doing it.  The ultimate decision is left to the individual.
This is where free will plays a great role. In this process, since the
Shaastra is aiming at our 'hitam', ultimate good, it provides all help in
seeing that we are equipped, enabled, in treading the path it holds out as
being supremely benefical to us.

>
> 8. vidushhaH karmaasaMbhavavachanaat yaani karmaaNi shaastreNa
> vidhiiyante taani avidushho vihitaani iti bhagavato
> nishchayo.avagamyate || 2.21 ||
>
>
> ## From the statement that action is impossible for a man of
> realization it is understood that the conclusion of the Lord is that,
> actions enjoined by the scriptures are prescribed for the
> unenlightened. ##
>

The Jnani goes beyond the realm of the shAstram:  the word 'shAstram' is
derived thus: shaastrasya hita-shaasanaat, shAsti iti shAstram.  Since the
ShAstram has for its aim the teaching, pointing out, of what is hitam to us,
and since the Jnani has already attained that supreme hitam, naiShkarmyam,
the do's and don'ts are applicable only for the others, so that by following
these they too can attain the supreme.

>
>
> 9. shaastraachaaryopadeshashamadamaadisaMskR^itaM manaH aatmadarshane
> karaNam.h || 2.21 ||
>
> ## [In reply to an objection that the Self is beyond any scope of
> means of knowledge.] The mind that is purified by the instructions of
> the scriptures and the teacher, control of the body and organs, etc.
> becomes the instrument for realizing the Self.##
>

Although Atma Jnanam is not a produced effect, yet in knowing, apprehending,
realizing it, the appropriate instrument, pramaanam, is required.  One
meaning of pramaanam is instrument -  pramaa-karaNam, that which brings
about the knowledge of what is intended to be known.

>
>
> 10. naiteshhaaM shlokaanaaM paunaruktyaM chodaniiyam.h\, yataH
> ekenaiva shlokena aatmanaH nityatvamavikriyatvaM choktam.h ##'##na
> jaayate mriyate vaa##'## ityaadInaa | tatra yadeva aatmavishhayaM
> kiMchiduchchate tadetatsmaat shlokaarthaannaatirichyate\;
> kiMchichchhabdataH punaruktam.h kiMchidarthataH iti | durbodhatvaat.h
> aatmavastunaH punaH punaH prasa~Ngamaapaadya shabdaantareNa tadeva
> vastunirUpayati bhagavaan.h vaasudevaH kathaM nu naama
> saMsaariNaamasaMsaaritvabuddhi\- gocharataamaapannaM sat avyaktaM
> tattvaM saMsaaranivR^ittaye syaat.h iti || 2.24 ||
>
>
> ##It is not to be argued that 'these verses are repetitive since
> eternality and changelessness of the Self have been stated in a single
> verse itself, "Never is this One born, and never does It die," etc.
> (20). Whatever has been said there (in verse 19) about the Self does
> not go beyond the meaning of this verse. Something is repeated with
> those very words, and something ideologically.' Since the object, viz
> the Self, is inscrutable, therefore Lord Vasudeva raises the topic
> again and again, and explains that very object in other words so that,
> somehow, the unmanifest Self may come within the comprehension of the
> intellect of the transmigrating persons and bring about a cessation of
> their cycles of births and deaths.##
>

Oh! How compassionate the Lord is!!  It looks like His concern that we
should come out of samsara is greater than that of our's.  He takes every
opportunity to reiterate the Truth, by the same words or by means of other
words.  This is called 'abhyAsa', repitition, a tAtparya lingam.

>
> 11. yogasthaH san.h kuru karmaaNi kevalamIshvaraarthaM\; tatraapi
> 'iishvaropi me tushhyatu' iti sa~NgaM tyaktvaa || 2.48 ||
>
>
> ##yogasthaH, by becoming established in yoga; O dhananjaya, kuru,
> undertake; karmaaNi action, for the sake of God alone; even there,
> tyaktva, casting off, sangam, attached in the form, 'God will be
> pleased with me'. Undertake work for pleasing God, but not for
> propitiating Him to become favorable towards yourself.##
>

This is the height of desirelessness, the hallmark of karma yoga.  The
attachment of the formi 'Let Ishwara be pleased and be favourable towards
me' is indeed an obstacle.  It is the concern of Bhagavatpada that even this
desire, hankering, to the fruit of karma yoga, is a blemish in true
devotion, true karma yoga.  Such is His 'demand' from an aspirant.  And the
benefit of this is indeed immense.  Such a fine yogi will develop supreme
strength and poise in remaining 'sama', unperturbed, in the face of
situations of varied, of opposed, nature which life brings him: samatvam
yoga uchyate.

Om Tat Sat
subrahmanian.v

>
>
>
> (To be continued.)
> praNAms to all advaitins
> Ramakrishna
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