Srimad Bhagavat Gita commentary chapter 5 verse 26

Chapter 5 verse 26

“Absolute or eternal freedom exists on all sides for those self controlled ascetics, who are free from desires and anger, who have controlled the thoughts and who have realized the Self”

The seed of all desires is attachment to the body, mind, and intellect complex. Those who are able to control their senses and control their thoughts are able to gain control over desires and therefore anger doesn’t show its ugly head. When this happens, Self is realized and they become jivan mukta- realized beings right here on earth.

Srimad Bhagavat Gita commentary chapter 5 verse 25

Chapter 5 verse 25

“Those sages obtain absolute freedom or moksa whose sins are destroyed, whose dualities are torn asunder, who are self-controlled and intent on the welfare of all beings”

What are the criteria for eternal bliss? The person does not get swayed by the pair of opposites- there is no separation from divine and themselves. They have complete control of their senses and draw them inward away from the external stimuli and they look out always for the welfare of entire universe. This person then doesn’t grieve and finds eternal bliss.

Srimad Bhagavat Gita commentary chapter 5 verse 24

Chapter 5 verse 24

“He, who is happy within, who rejoices within, who is illuminated within, that yogi attains absolute freedom or moksa, himself becoming Brahman”

There is a beautiful insight captured in this verse. It says ‘yo anthaha ramaha bavati thatha sukham prapnoti- he who attains rama (eternal bliss-also referring to the avatara of Lord Rama) in his heart, gets eternal bliss’. I am taking this as another indication from the Lord to seat the divine in our hearts! The verse itself is self explanatory.

Srimad Bhagavat Gita commentary chapter 5 verse 23

Chapter 5 verse 23

“He who is able, while still here in this world to withstand, before the liberation from the body or death, the impulse born out of desire and anger, is a yogi, he is a happy man”

Desire is the root cause of all unhappiness. Anger arises from non-fulfillment of those desires. Desires originate from the attachment to ego. Hence if the person drops his “I” ness, they are able to feel eternal bliss even before leaving this impermanent world. They become yogis- Karma, Bhakti, Raja and Jnana yogis. The ultimate result of all these different paths enumerated in our scriptures is dropping of the ego and surrendering to the divine or your immutable Self.

Srimad Bhagavat Gita commentary chapter 5 verse 22

Chapter 5 verse 22

“The enjoyments that are born of contacts are only generators of pain, for they have a beginning and an end, the wise do not rejoice in them”

How does one distinguish between what is changing and changeless, what is permanent and impermanent, what causes eternal bliss and what gives momentary bliss? Anything which has a beginning and end is impermanent, changing and temporary irrespective how long it lasts! The process of negation of the impermanent is an approach Vedanta takes to realize the permanent immutable Self. All temporary enjoyments are borne of the contacts of the 5 organs of action and perception, mind and the intellect. Lord says that the real wise men do not attach themselves to these pleasures.

Srimad Bhagavat Gita commentary chapter 5 verse 21

Chapter 5 verse 21

“With the self unattached to external contacts, he finds happiness in the Self; with the self engaged in the meditation of Brahman, he attains endless happiness”

There are 2 methods to attain eternal happiness- first is to drop the ego and egoistic desires arising from the desire driven contact of the senses with the external world. This requires lot of self less work in the field of action without doer ship. The second approach is to meditate on the changeless and changing aspects of the universe and understand what is real and what is unreal. These 2 methods would reveal the true immutable Self to the individual and take them on the path of eternal bliss.

Srimad Bhagavat Gita commentary chapter 5 verse 19-20

Chapter 5 verse 19-20

“Even here in this world, everything including birth and rebirth is overcome by those whose minds rest in equality; Brahman is spotless indeed and equal; therefore they are established in Brahman. Resting in Brahman, with steady intellect and un-deluded, the knower of Brahman, neither rejoices on obtaining what is pleasant, nor grieves on obtaining what is unpleasant”

The state of Brahman or immutable Self makes the person equipoise in all situations and doesn’t have to go through birth death cycle again. Further the Lord declares that the pair of opposites do not affect the person who has realized Self and attained Brahman- pleasure/pain, fame/shame, praise/scorn, heat/cold, respect/disrespect and so on. The person becomes steadfast in the centered Self.

Srimad Bhagavat Gita commentary chapter 5 verse 18

Chapter 5 verse 18

“Sages look with an equal eye upon a brahmana endowed with learning and humility, on a cow, on an elephant, and even on a dog and an outcaste”

A realized person who sees the divine resident in all sentient and insentient beings, does not discriminate between the entire spectrum of existence- highest order of men to lowest order of men classified by their behavior NOT birth as well the entire animal kingdom. People tend to be attracted to groups within ourselves driven by country, language, religion, caste, mental tendencies and get comfortable with that kind of company. The truly realized person does not have these narrow inclinations. They don’t meet any strangers in this world whether it is an animal or men of all hues and backgrounds. This is an important lesson to recognize one’s inherent unconscious biases and overcome them.

Srimad Bhagavat Gita commentary chapter 5 verse 17

Chapter 5 verse 17

“Intellect absorbed in That, their Self being That, established in That, with That for their supreme Goal, they go where there is no return, their sins dispelled by Knowledge”

Drawing inward the faculty of Mind, Intellect in contemplation of the Supreme Self, the person’s sanchita karma (karma whose effects have not yet come to fruition) are destroyed. That’s what Lord means by sins being dispelled by Knowledge.

Srimad Bhagavat Gita commentary chapter 5 verse 16

Chapter 5 verse 16

“But to those whose ignorance is destroyed by the knowledge of the Self, like the sun, to them Knowledge reveals the Supreme Brahman”

In the Vedas and other smritis, the sun is always related to brightness, knowledge and detachment. The reference may not even be to the sun in our solar system alone but several suns and bright objects in the vast universe. When a person’s ignorance or veiling of the maya of this world is removed by the knowledge of the Self and hence the brightness of the ever shining sun, then true bliss happens and Supreme Brahman state is attained.

Srimad Bhagavat Gita commentary chapter 5 verse 15

Chapter 5 verse 15

“The Lord takes neither the demerit nor event the merit of any; knowledge is enveloped by ignorance; thereby beings are deluded”

Continuing from his declaration in the previous verse that Lord doesn’t interfere in the laws of karma and nature takes its own course. The idea is to wade through all the workings of the universe and come out unscathed to realize the Self and knowledge that “we are that”.

Srimad Bhagavat Gita commentary chapter 5 verse 14

Chapter 5 verse 14

 

“Neither agency nor actions does the Lord create for the world, nor union with the fruits of action. But it is nature that acts”

 Once the universe has been created, it is being operated by the laws of karma for all sentient beings and the Lord does not interfere in this scheme of things since he doesn’t interfere in the laws he has ordained himself. Each being acts per its nature and the overall universe sustains itself per their laws. Therefore association with the body, mind, intellect complex or the actions performed by ourselves is unnatural and is a result of previous karma and vasanas. When this association is severed, then bliss happens. Lord has repeatedly said to surrender to him alone by giving up the doer ship. Self doesn’t act, our inherent tendencies make us perform actions in a particular way. If we act in the NOW and not worry about past and future, we will act per the will of GOD!

Srimad Bhagavat Gita commentary chapter 5 verse 13

Chapter 5 verse 13

“Mentally renouncing all actions and fully self-controlled, the embodied one rests happily in the city of nine gates, neither acting or causing body and senses to act”

Lord gets poetic in this verse by referring to the body as the one which has 9 gates- it is both poetic and scientific fact. He further says that acting without desires by controlling the body, senses leads one to a state of non-action while still acting. This state has to be experienced and cannot be theoretically understood.

Srimad Bhagavat Gita commentary chapter 5 verse 12

Chapter 5 verse 12

“The well poised or harmonized person having abandoned the fruits of action, attains eternal peace; the unsteady or unbalanced, impelled by desire and attached to the fruit, is bound”

A good exercise to be in meditative state all the time is to ‘drop the mind’ and center oneself to Self. This state is what Lord is referring to as well poised. The opposite of that state is unsteady and unbalanced. It is clear that desires and attachment to the fruit of action binds us and hence causes unhappiness and stress.

Srimad Bhagavat Gita commentary chapter 5 verse 11

Chapter 5 verse 11

“Yogis, having abandoned attachment, perform actions merely by the body, mind, intellect and senses, for the purification of the Self by elimination of ego”

There is a prayer of repentance/contemplation in the daily ritual ordained for a segment of Hindus which means that all actions of body, mind, intellect, senses and the inherent tendencies in oneself is all surrendered at the feet of divine narayana. ‘Kaayena vaacha…’. This verse in Bhagavat Gita must have been the inspiration or guide for that utterance. By detaching from the actions performed, the ego is slowly eliminated and the pure Self comes to light.

Srimad Bhagavat Gita commentary chapter 5 verse 10

Chapter 5 verse 10

“He, who does actions, offering them to Brahman, abandoning attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it”

I had used this metaphor in my commentary for verse 7 enumerating the attitude at varnashrama stage. Here Lord is reminding me that one doesn’t need to wait till varnashrama stage but whenever one can act without attachment; one can be that water on the lotus leaf. The power of ‘NOW’ is elucidated here.

Srimad Bhagavat Gita commentary chapter 5 verse 8-9

Chapter 5 verse 8-9

“’I do nothing at all’, thus would be harmonized knower of Truth think- seeing, hearing, touching, smelling, eating, going, sleeping, breathing, Speaking, letting go, seizing, opening and closing the eyes-convinced that the senses move among the sense objects”

5 organs of actions and 5 organs of perceptions constitute the sense organs and interacting with them helps us operate in this world but the person is supposed to break away from the attachment to the sense objects and know that they are not the doers of the action. Egocentric thoughts of the mind take us away from this realization of the Self within. Let us contemplate on the mantra ‘I do nothing at all’!

Srimad Bhagavat Gita commentary chapter 5 verse 7

Chapter 5 verse 7

“He, who is devoted to the path of action, whose mind is quite pure, who has conquered the Self, who has subdued his senses, who realizes his Self as Self in all beings though acting is not tainted”

Our ancestors and sages through their infinite wisdom and meditation arrived at the workings of Universe and understand the God principle and what sustains this universe. As a direct result of that understanding, they developed the guidelines on how to live one’s life. There are the 4 pursuits called purusharta- Dharma, Artha, Kama and Moksha and the 4 stages of life- Brahmacharya, Grihasta, Sanyasa and vanaprasta.  As one progresses in their life in the pursuit of desires from Knowledge gathering to living a householder’s life if lived within the constructs of righteous living (Dharma), they invariably with God’s grace turn away slowly from gathering of wealth, fulfilling desires to understanding their real life purpose. At this point, they may be ready for renunciation- Sanyasa not necessarily from the physical world but of the mind and senses. That person who has graduated from the householder’s life or worldly life to a life lived consciously through the conscious alone is no more affected by the results of the action. At this point, the final stage of life to be lived away from society in the forest in meditation and minimal wants/needs is also symbolic of living and working in the world as if water sits on lotus leaf. The water is there but does not stick to the leaf. Likewise the person who has reached the state of complete detachment lives in varnashrama as if living alone in the forest minimally. The 4 stage of life has a new dimension for me today! But all this begins with action. Even renunciates have to act! Just act without all the baggage associated with the action!

Srimad Bhagavat Gita commentary chapter 5 verse 6

Chapter 5 verse 6

“But, renunciation is hard to attain without yoga; the yoga-harmonized man of steady contemplation quickly goes to Brahman”

In fact not only do the path of renunciation of action and yoga of action lead to Self Knowledge, it is not possible to achieve the state of yoga of action (karma yoga) without reaching the state of renunciation of action. Thus having gained complete control over the senses through contemplation and meditation, the person who practices renunciation of action, reaches the state of eternal bliss which is the knowing that Self pervades everything, everybody and everywhere. There is nowhere to go but deep within.

Srimad Bhagavat Gita commentary chapter 5 verse 5

Chapter 5 verse 5

“That place which is reached by Saankyans/Jnanis (Knowledgeable) is also reached by karma-yogis (action oriented person). He ‘sees’ who ‘sees’ saankhya and yoga as one”

When one reaches the state of eternal immutable Self existence, they realize that all actions are getting done and nothing is accomplished by the body-mind-intellect complex. This state is Knowledge of the immutable Self. The person who does their action thinking they are not the doer and doesn’t expect fruits of the action is also in the same state of Self understanding. For this person, the body-mind-intellect complex doesn’t get in the way through egotistic desires. They have crossed the river of ego and got to the other side of eternal bliss. The Lord says there is no difference between how you get across the river as long as you are there. If you got there, that means you figured out a way!

Srimad Bhagavat Gita commentary chapter 5 verse 4

Chapter 5 verse 4

“Children, not the wise, speak of Saankhya (Knowledge) and Yoga (Yoga of action) as distinct; he who is truly established even in one, obtains the fruits of both”

In Indian culture, the first 25 years of a 100 year life was supposed to be spent in learning as a bachelor under the guidance of a Guru. The child is entrusted in the hands of a Guru in their abode around the age of 5-7 years and this child is then groomed. The Lord is talking about the child who has not started their education with the Guru. The Lord has introduced that all paths to eternal happiness comes from Self Knowledge. That Knowledge can be obtained by either doing all action as an offering to Divine and drop the doer ship or being established in the firm Knowledge that Self is different from the body, mind, intellect complex. Both these paths are not different and even if one methodology is adopted, that will lead us to the same result of eternal bliss.

Srimad Bhagavat Gita commentary chapter 5 verse 3

Chapter 5 verse 3

“He should be known as a perpetual renunciate (Sanyasi) who neither hates nor desires; for, free from the pair of opposites, he is easily set free from bondage”

Lord clarifies the path of renunciation of action as the person who treats like and dislikes, heat and cold, happiness and sadness, and all other opposite feelings/tendencies with equanimity. The ability to detach themselves to the external environment which affects the body, senses, mind and intellect is the true attribute of an accomplished renunciate or Sanyasi. The person, who is able to achieve this detachment, is already free right here and right at the moment. The search is over and the answer was found inside oneself!

Srimad Bhagavat Gita commentary chapter 5 verse 2

Chapter 5 verse 2

“The blessed Lord said: Renunciation of action and yoga of action, both lead to the highest bliss; but of the two, yoga of action is superior to the renunciation of action”

There is a journey in psyche of man to graduate from ignorance to Self Knowledge. There are 3 steps- desire based actions, desire less actions and finally meditative state where man is constantly in control of their organs of action and perception. Here Krishna is saying that complete renunciation of action for a select few called karma sanyasa yoga is fine and is an equally right way to Self Knowledge. However for majority of the men in the world, moving from ignorance to Self Knowledge is best done through action but process of yoga of action- which is nothing but desire less action. As I reflect on my own spiritual journey, right now it is moving slowly back and forth between desire based actions and desire less actions while dabbling in meditative states for a few micro moments. God’s grace and man’s efforts are so necessary to ace this process. Let’s all keep at it. It is through divine grace that we are on this path and there is no turning back- that’s the great news!

Srimad Bhagavat Gita commentary chapter 5 verse 1

Chapter 5 verse 1

“Arjuna says- O Krishna! You praise renunciation of action and again yoga-performance of action. Tell me conclusively that which is better of the two”

In chapter 3, Krishna stresses on the need to perform action and enumerates how action is more important than not performing action. He does qualify the attitude with which one should perform these actions both in chapter 3 and 4. This attitude is of renunciation of result of the action to the divine. No wonder, Arjuna has developed a doubt in his mind about the subtle difference between the two. In our Santana dharma, the path to Knowledge is always obtained by contemplative inquiry, sincerity of the seeker and their devotion to the supreme Knowledge. The Guru always shows exemplary patience when they see this seeking in the other person and helps eliminate all doubts.

Srimad Bhagavat Gita commentary chapter 4 verse 41-42

Chapter 4 verse 41-42

“He who has renounced actions by yoga, whose doubts are shattered by Knowledge, who is poised in the Self as the Self, actions do not bind him. Therefore, with the sword of knowledge cut asunder the doubt of the Self, born of ignorance, residing in your heart, and take refuge in yoga. Arise, Awake!”

Thus Lord wraps up the chapter on the yoga of renunciation of action by Knowledge with a call and reminder that doubts from the person about their own Self arises only from ignorance and once we wake up from the ignorance, Knowledge washes over all of our actions and there is no effect of those actions. The key is to drop the doer ship of the actions.

Srimad Bhagavat Gita commentary chapter 4 verse 40

Chapter 4 verse 40

“The ignorant, the faithless, the doubting-self goes to destruction; there is neither this world, nor the other, nor happiness for the doubter”

We learnt what path leads us to eternal bliss. The Lord now talks about what path deviates from this Self Knowledge. Even though all beings over millions if not a billion lives eventually reach their original state of eternal bliss, people who in their present lives don’t pursue the Knowledge of the Self, who don’t attempt devotion to the supreme in thoughts and action goes down a vicious cycle of self destruction. Krishna talks about this world or other in order to clarify that there is no permanent other world of heaven or hell. Nothing is permanent outside the eternal Self. He says happiness or peace also eludes the person who is constantly in self doubt about the Self and Divine.

Srimad Bhagavat Gita commentary chapter 4 verse 39

Chapter 4 verse 39

“The man who is full of faith, who is devoted to this Knowledge and who has subdued his senses, obtains this Knowledge; and having obtained Knowledge, before long he goes to supreme peace ”

The promise of this path is made amply clear. Complete faith, devotion to divine, pursuing the path of Self Knowledge controlling the senses will lead ultimately to eternal peace and happiness. There is nothing more to be said. The timeline is also stated- not long before we perform all these steps, does eternal peace occurs.

Srimad Bhagavat Gita commentary chapter 4 verse 38

Chapter 4 verse 38

“Certainly, there is no purifier in this world like Knowledge. He, who is himself perfected in yoga finds it in the Self in time”

Yoga is a generic word which stresses on the union of body, mind, intellect and consciousness. When the body, mind, intellect merge into supreme consciousness and acts in unison, Self Knowledge occurs. In this verse, Krishna focuses on Yoga of Knowledge or jnana yoga. One usually starts doing action, graduates to surrendering all actions to the divine and through this meditative state of action, gains faith and devotion to the supreme thereby gaining the ultimate Knowledge of Self. This method is time tested and history is testimony to multiple real life examples of this beautiful journey of the discovery of the Self by the self.  

Srimad Bhagavat Gita commentary chapter 4 verse 37

Chapter 4 verse 37

“As the blazing fire reduces fuel to ashes, so does the fire of knowledge reduce all actions to ashes”

One of the difficulties of studying and interpreting scriptures without the guidance of a realized master is the chance that it could be misinterpreted. This verse is uttered from a vantage point of Self realization reaching which no action affects the person since the ‘I’ or doer ship disappears completely. When the person has reached that state of Knowledge, effect of every action is burnt immediately and no vasanas associated with that action applies to that person. The laws of karma do not apply. For now, this can only be a logic point to understand and is not an experiential reality for me. This is when you lean forward and have faith in the words of the divine. ‘Purna ahuti- wholesome sacrifice’ is a Sanskrit term used in fire sacrifice which when adopted in our thoughts for all actions would ultimately lead us to the state of ultimate Knowledge.

Srimad Bhagavat Gita commentary chapter 4 verse 36

Chapter 4 verse 36

“Even if you are the most sinful of all sinners, yet you shall verily cross all sins by the raft of Knowledge”

Lord is talking about the ultimate Knowledge. When a person’s ignorance is removed and they realize that they are the Self which is in everything and everyone, they attain eternal bliss with the contemplation and effort it takes to get this highest Knowledge. Even if one has strayed very far from righteous action, they can get back on the right path and strive at any time. Sanatana dharma does not condemn “sinners” to eternal hell. It entrusts everything to the law of karma and even the divine cannot intervene in it without reason. Therefore any moment is the right moment to amend our ways and start on this quest for Knowledge. This is not an empty statement from the Lord. In different yugas (epochs or ages), there are multiple real examples of people who have strayed from righteous paths but redeemed themselves to this Knowledge. Sage Valmiki used to a highway robber before realizing the greatness of the divine and eventually wrote Ramayana praising the glories of the Rama avatar. All adversities can be overcome and the present moment is the only time available to us to make that change. Let’s do it!!!

Srimad Bhagavat Gita commentary chapter 4 verse 35

Chapter 4 verse 35

“Knowing that, you shall not, again get deluded like this; and by that, you shall see all beings in your Self, and also in Me”

Knowing what one shall not get deluded ever? The knowledge of the immutable Self! How does one attain it? So far we have learnt that doing all actions with an attitude of divine offering would result in the person drawing inward toward their own Self. This attitude of divine sacrifice could also show up as Bhakti-devotion and state of meditation every moment. This kind of meditative state could be experienced with one’s eyes open and senses drawn towards the Self and silencing the mind. When we reach this state, there is nothing to do, nothing to see, nothing to feel. No wonder it is said that everything is You and You are in everything! This state needs to be experienced and those who have experienced call it indescribable!