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 Bhagavad Gita Commentary–Sixteen
by Swami Nirmalananda Giri
Perspective on Scriptures
It has to be admitted: though only some human beings are physically lazy, most human beings are mentally lazy. We very actively seek out ways to circumvent serious thinking–especially in the realm of philosophy and religion, mostly because we don’t really think it is worth the trouble or perhaps even realistic. That is why Saint Paul urged people to examine and question themselves and make sure that in reality they did not have a “heart of unbelief.” Anyone who studies even a little bit in psychology knows that people are usually unaware of their inner mind, often hiding the truth of it from themselves even more than from others.
One of the most common–and worst–forms of spiritual laziness is the surrender of initiative and good sense to “spiritual authorities” in the form of human beings and books. In this way personal responsibility is virtuously circumvented. It is usual to censure or condemn the authorities for exploiting their adherents, but that is a mistake. Their dupes are equally at fault.
In the very beginning of my first trip to India I encountered an ashram in which the Western residents mistreated the Indian members and workers outrageously. Every day I was astounded by the contempt and cruelty–even physical violence–not to mention the fact that they had created a “jail room” in which they locked up offenders. (I am not exaggerating.) Being unable to do anything about the situation I did a very oriental thing: I left and never went back.
A few weeks later I was visiting with a saint in Delhi. I told her about the ashram, concluding with the words: “They treat the Indians like slaves!” Now this saint had been a close associate with Gandhi and had worked boldly for Indian independence. There was no mistaking that she had a definitely martial nature. So you can imagine my amazement when she responded: “I don’t feel sorry for those Indians. If they did not have the mind of slaves they could not be treated like slaves.” I was shocked at her words, especially because I realized they were true. Through the years I have never forgotten what she said, and her words apply to the matter of “bad people” who seem to prey on “the innocent.” The fact is–both are corrupt. It does “take two to tango” even in these matters.
How often are we amazed at the way intelligent people believe the silliest things they hear from the mouths of spiritual teachers or read off the page of “holy writ.” Even terrible evils are proclaimed by such authorities and dutifully carried out by the “faithful” whose inner evil is thereby revealed.
Later, in chapter sixteen, Krishna will assure Arjuna that he possesses a divine, not a demonic, nature. Hence he is teaching Arjuna accordingly, saying:
“The Vedas teach us about the three gunas and their functions. You, Arjuna, must overcome the three gunas. You must be free from the pairs of opposites. Poise your mind in tranquility. Take care neither to acquire nor to hoard. Be established in the consciousness of the Atman, always.
“When the whole country is flooded, the reservoir becomes superfluous. So, to the illumined seer, the Vedas are all superfluous.” The Vedas
By “the Vedas” Krishna means the ritualistic portion of the Vedas, the karma-kanda in contrast to the upanishads (the jnana-kanda) which embody the highest spiritual wisdom and vision ever set down by human beings. They are really two opposing poles, one external and material, the other internal and spiritual. The karma-kanda insists that ritual is the only way to spiritual attainment; the upanishads affirm exactly the opposite.
Krishna, continuing the theme of the previous verses, insists that however sacred the karma-khanda may claim its rituals to be, they really deal with nothing more than Prakriti, material nature, involvement with which produces only ignorance and bondage culminating in rebirth. The gunas
According to Sankhya philosophy, material energy behaves in three modes, or gunas. We will be considering them at length in chapter fourteen, which is entitled “The Yoga of the Division of the Three Gunas.” For now we need only think of them as three forms of material consciousness. Whereas the karma-kanda does nothing more than entangle its adherents in the three gunas, Krishna tells Arjuna that he must overcome the three gunas, that materiality must be transcended by entry into consciousness of the Self (Atman). But it is no easy matter, one of simply stepping away from the bonds of matter. Rather, the gunas must be overcome. This implies a struggle, and not an easy one, either, for Krishna later says to him: “How hard to break through is this, my Maya, made of the gunas!” The pairs of opposites
The dwandwas, the pairs of opposites, are also material phenomena, such as pleasure and pain, hot and cold, light and darkness, gain and loss, victory and defeat, love and hatred. Usually people think that the ideal is to eliminate one of the pairs and cultivate the other. This is the common attitude of religion throughout the world: seek the “good” and avoid the “bad.” But the sages of India discerned that real wisdom is to be established in the state in which the pairs of opposites cannot affect us. We neither seek one nor shun the other, but see them for the momentary appearances they really are, only mirages cast by our own mind. Tranquility
“Poise your mind in tranquility.” A simple sentence, but a profound concept. Later in this chapter it is elucidated by Krishna saying: “When he has no lust, no hatred, a man walks safely among the things of lust and hatred. To obey the Atman is his peaceful joy; sorrow melts into that clear peace: his quiet mind is soon established in peace.” The way to that clear peace is given in the very next verse: “The uncontrolled mind does not guess that the Atman is present: how can it meditate? Without meditation, where is peace? Without peace, where is happiness?” As always, meditation is the key.
This truth is illustrated by an incident from the life of Yogiraj Shyama Charan Lahiri Mahasaya. He continually expounded the idea that the goal of yoga is to be established in sthirattwa, in perfect tranquility.
“A group of spiritual leaders from Calcutta once conspired against Lahiri Mahasay. They invited him to join in an evening discussion on spiritual matters. Lahiri Mahasay accepted the invitation and accordingly attended the meeting.
“The conspirators had well prepared themselves to trap Lahiri Mahasay. For example, if Lahiri Mahasay were to express his preference for a particular deity, or Istadev, ‘desired Lord,’ then a particular leader would find exception to that choice.
“In fact, each member of the group selected a particular Devata, ‘deity’ such as Lord Vishnu, Lord Krishna, Lord Siva, the Goddess Kali (the Divine Mother) and prepared to debate and challenge Lahiri Mahasay’s choice.
“As soon as Lahiri Mahasay arrived, he was received in the traditional manner and shown proper courtesy. After a while one of the members of the group asked Lahiri Mahasay, ‘Upon which deity do you meditate?’
“Lahiri Mahasay looked at him but did not reply. Then another gentleman asked him, ‘Who is your Istadev, “desired deity?”’ Lahiri Mahasay turned his head towards him and looked at him in the same way, while keeping his peace.
“Finally, a third gentleman asked him, ‘Can you tell us upon which deity usually you meditate?’
“Lahiri Mahasay faced him and said very gently, ‘I meditate on Sthirattva (Tranquility).’
“The gentleman replied that he did not understand what was meant by this. Lahiri Mahasay continued to observe silence. After some time, another gentleman asked him, ‘Could you please explain this? I do not understand exactly what you are saying.’
“Lahiri Mahasay, as before, continued to maintain silence. Another gentleman asked, ‘Can you enlighten me as to what you mean by that? I do not understand at all!’ Lahiri Baba told him, ‘You will not be able to understand, and also I will not be able to make you understand (realize) through words.’
“The group was at a loss. All of their preparation and conniving had come to naught. Only silence prevailed. All kept silent.
“After a long time Lahiri Mahasay got up and silently prepared to leave the meeting. All showed him the traditional courtesy as he left.”
Here we see how to fulfil Krishna’s counsel: “Be established in the consciousness of the Atman, always.”
Material detachment
But before saying this, he uttered another simple sentence: “Take care neither to acquire nor to hoard.” Swami Swarupananda renders it: “[Be] free from [the thought of] getting and keeping.” Frankly, this is such a high ideal it is virtually impossible to comment on, except to say that it refers to intangibles as well as tangibles. To transcend the impulse to acquire or keep is itself liberation, for only a liberated consciousness is capable of such a condition (or non-condition). Practically speaking, the best policy is to immerse ourselves in sadhana that leads to liberation. Then we will attain the state Krishna has set forth to us. Scriptures
“When the whole country is flooded, the reservoir becomes superfluous. So, to the illumined seer, the Vedas are all superfluous.” The Vedas consist of both the karma-kanda, ritualistic expositions, and the jnana-kanda, expositions of the knowledge of the Self. The enlightened need neither of them, both being irrelevant, but for different reasons. The karma-kanda has been seen to be a force for bondage and therefore rejected by the liberated. The jnana-kanda, the upanishads, on the other hand, has not been rejected by them. Rather the liberated embody and prove the truth of the upanishads. For them the upanishads are like a user’s manual for a machine. Once the operation and maintenance of the machine is learned, the manual is no longer consulted. As long as they were learning, the upanishads were essential, but once they attained true Knowing, they had no more use. So the “uselessness” of the karma-kanda and jnana-kanda are of a vastly differing character. I point this out because the two should never be equated. For the jnani the karma-kanda is an obstacle, but the jnana-kanda is a valued through outgrown teacher, a door that is unnecessary because it has now been passed through.
Read the Bhagavad Gita online: The English text of the Gita posted on this Web Site is arranged according to the meter of the original Sanskrit text so it can be sung–as it is done every morning in our ashram and in most of the ashrams of India.
1) “Examine yourselves, whether ye be in the faith; prove your own selves” (II Corinthians 13:5). “Take heed, brethren, lest there be in any of you an evil heart of unbelief” (Hebrews 3:12). [Go back]
2) “The birthright of the divine nature leads to liberation. The birthright of the demonic nature leads to greater bondage. But you need not fear, Arjuna: your birthright is divine.” (Bhagavad Gita 16:5) [Go back]
3) Bhagavad Gita 2:45,46 [Go back]
4) Maya: The illusive power of Brahman; the veiling and the projecting power of the universe, the power of Cosmic Illusion. [Go back]
5) Bhagavad Gita 7:14 [Go back]
6) Bhagavad Gita 2:64,65 [Go back]
7) Bhagavad Gita 2:66 [Go back]
8) Bhagavad Gita 2:46 [Go back]
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