Category Archives: buddhiyuktaha

Bhagavad Gita Verse 51, Chapter 2

17 Thursday Nov 2011

Posted by in 2.51, anaamayam, buddhiyuktaha, chapter 2 verse 51, gacchanti, hi, janmabandhavinirmuktaahaa, karmajam, maneeshinaha, padam, phalam, tyaktvaa

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karmajam buddhiyukta hi phalam tyaktvaa maneeshinaha |
janmabandhavinirmuktaahaa padam gacchantyanaamayam || 51 ||

Thus, the wise individual who performs actions with equanimity is liberated from the entanglements of birth, and attains the immaculate state.

karmajam : of action
buddhiyuktaha : with equanimity
hi : thus
phalam : result
tyaktvaa : give up
maneeshinaha : wise individual
janmabandhavinirmuktaahaa : liberated from entanglements of birth
padam : state
gacchanti : attains
anaamayam : immaculate

With this shloka, Shri Krishna concludes the introduction to Karmayoga in this chapter. Here, he tells us that one who continually practices Karmayoga frees himself from the entanglements of birth. Let’s look at this in more detail.

Our experience tells us that desires are never ending. Most material desires, once fulfilled, give rise to new ones. For instance, most immigrants to a country such as the US usually arrive with modest means. They rent a flat till they know where they plan to settle long term. And then the desires begin to manifest.

In a few years they take out a loan to buy a house. A house usually has a lawn. So you need a lawnmover, a leafblower, fertilizer, sprinkler system and so on to take care of the lawn. In addition, you need a car to get around. In time, one car is not enough – you need two. And since the neighbour has a Mercedes, you need to get one as well. Similarly with a TV – you start with 32 inch, then 60 inch, then 3D capability, home theatre system etc. Each desire, once fulfilled, gives birth to a new one.

So the shloka here says that this endless cycle of desire after desire entangles us in the material world. And therefore, one uses the discipline of Karmayoga to break out of it so that you reach that state where there are no desires or blemishes in one’s personality – what is termed here as the immaculate state.

Let’s summarize the key points of Karmayoga that we have seen in this chapter. Karmayoga is the performance of actions with equanimity of mind. We also looked at a 3-step toolkit to implement Karmayoga in our lives:
1. Reduce unnecessary thoughts of material objects that do not pertain to our svadharma
2. Improve quality of necessary thoughts by removing extreme attachment and hatred
3. Perform actions focusing on the present moment, without attachment to the result of action

Bhagavad Gita Verse 50, Chapter 2

16 Wednesday Nov 2011

Posted by in 2.50, buddhiyuktaha, chapter 2 verse 50, iha, jahaati, karmasu, kaushalam, sukritadushkrite, tasmaat, ubhe, yogaaya, yogah

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buddhiyukto jahaateeha ubhe sukritadushkrite |
tasmaadyogaaya yujyasva yogah karmasu kaushalam || 50 ||

One who is equipped with equanimity in this life discards both merit and sin. Therefore remain established in yoga; yoga results in perfect action.

buddhiyuktaha : with equanimity
jahaati : give up
iha : here, in this life
ubhe : both
sukritadushkrite : merit and sin
tasmaat : therefore
yogaaya : in yoga
yujyasva : established
yogah : yoga
karmasu : in action
kaushalam : perfect

In the last chapter, Arjuna raised several concerns to Shri Krishna while debating whether or not to fight the Kaurava army. One of the concerns was that he would incur sin if he killed his kinsmen. Having given the overview of the topic of Karmayoga, Shri Krishna wanted to now address Arjuna’s concern around sin.

In this shloka, Shri Krishna told Arjuna that if one follows the path of Karmayoga, i.e. performs svadharma with equanimity, one doesn’t have to constantly ponder whether an action will beget merit or sin. In fact, one goes beyond the accumulation of merit or sin. Why is that the case? If we begin to detach ourselves from the results or fruits of our actions, we will also not get attached to merit and sin. Both merit and sin, like results of an action, are future-oriented expectations, and have no place in Karmayoga.

For instance, consider a grapevine that produces grapes. It fully carries out its svadharma, which is to produce tasty grapes. But it is upto the one who processes the grapes to make grape juice out of those grapes, or to produce alcohol that probably ends up ruining an alcoholic’s family. The grapevine does not incur merit or sin, it simply performs its svadharma.

There is another important point in this shloka. Earlier, we came across the definition of yoga as “yoga is equanimity of mind during the performance of action”. Now, Shri Krishna instructed Arjuna on another benefit of yoga. If one maintains equanimity of mind at all times, one’s actions become perfect since they will be performed with total attention and dexterity, without any distractions. Therefore, there is no need worry about the result. The result will, without question, be beneficial.

Earlier, we had discussed trying Karmayoga using a simple exercise: washing dishes while giving complete and undivided attention to the task at hand. If you tried it, you may have noticed that it is almost impossible to focus the mind on the task. The mind, much like a child, darts either into the future or into the past. For now, let’s continue to practice Karmayoga by doing simple household chores like washing dishes, but with focused attention. In the forthcoming shlokas, we will encounter more tools to bring equanimity to the mind.