Bhagavad-gita As It Is - Macmillan 1972 Edition -- Prabhupada Books (21 page)

bhogaiśvarya-prasaktānāṁ

tayāpahṛta-cetasām

vyavasāyātmikā buddhiḥ

samādhau na vidhīyate

SYNONYMS

bhoga-
material enjoyment;
aiśvarya-
opulence;
prasaktānām-
those who are so attached;
tayā-
by such things;
apahṛta-cetasām-
bewildered in mind;
vyavasāyātmikā-
fixed determination;
buddhiḥ-
devotional service of the Lord;
samādhau-
in the controlled mind;
na-
never;
vidhīyate-
does take place.

TRANSLATION

In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place.

PURPORT

Samādhi
means "fixed mind." The Vedic dictionary, the
Nirukti,
says,
samyag ādhīyate 'sminn ātmatattva-yāthātmyam:
"When the mind is fixed for understanding the self, it is called
samādhi. "Samādhi
is never possible for persons interested in material sense enjoyment, nor for those who are bewildered by such temporary things. They are more or less condemned by the process of material energy.

Bg 2.45

TEXT 45

TEXT

trai-guṇya-viṣayā vedā

nistrai-guṇyo bhavārjuna

nirdvandvo nitya-sattva-stho

niryoga-kṣema ātmavān

SYNONYMS

traiguṇya-
pertaining to the three modes of material nature;
viṣayāḥ-
on the subject matter;
vedāḥ-
Vedic literatures;
nistraiguṇyaḥ-
in a pure state of spiritual existence;
bhava-
be; arjuna-O Arjuna;
nirdvandvaḥ-
free from the pains of opposites;
nitya-sattva-sthaḥ-
ever remaining in
sattva
(goodness);
niryoga-kṣemaḥ-
free from (the thought of) acquisition and preservation;
ātmavān-
established in the Self.

TRANSLATION

The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.

PURPORT

All material activities involve actions and reactions in the three modes of material nature. They are meant for fruitive results, which cause bondage in the material world. The
Vedas
deal mostly with fruitive activities to gradually elevate the general public from the field of sense gratification to a position on the transcendental plane. Arjuna, as a student and friend of Lord Kṛṣṇa, is advised to raise himself to the transcendental position of
Vedānta
philosophy where, in the beginning, there is
brahma-jijñāsā,
or questions on the Supreme Transcendence. All the living entities who are in the material world are struggling very hard for existence. For them the Lord, after creation of the material world, gave the Vedic wisdom advising how to live and get rid of the material entanglement. When the activities for sense gratification, namely the
karma-kāṇḍa
chapter, are finished, then the chance for spiritual realization is offered in the form of the
Upaniṣads,
which are part of different
Vedas,
as the
Bhagavad-gītā
is a part of the fifth
Veda,
namely the
Mahābhārata.
The
Upaniṣads
mark the beginning of transcendental life.

As long as the material body exists, there are actions and reactions in the material modes. One has to learn tolerance in the face of dualities such as happiness and distress, or cold and warmth, and by tolerating such dualities become free from anxieties regarding gain and loss. This transcendental position is achieved in full Kṛṣṇa consciousness when one is fully dependant on the good will of Kṛṣṇa

Bg 2.46

TEXT 46

TEXT

yāvān artha udapāne

sarvataḥ samplutodake

tāvān sarveṣu vedeṣu

brāhmaṇasya vijānataḥ

SYNONYMS

yāvān-
all that;
arthaḥ-
is meant;
udapāne-
in a well of water;
sarvataḥ-
in all respects;
sampluta-udake-
in a great reservoir of water;
tāvān-
similarly;
sarveṣu-
in all;
vedeṣu-
Vedic literatures;
brāhmaṇasya-
of the man who knows the Supreme Brahman;
vijānataḥ-
of one who is in complete knowledge.

TRANSLATION

All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

PURPORT

The rituals and sacrifices mentioned in the
karma-kāṇḍa
division of the Vedic literature are to encourage gradual development of self-realization. And the purpose of self-realization is clearly stated in the Fifteenth Chapter of the
Bhagavad-gītā
(15.15): the purpose of studying the
Vedas
is to know Lord Kṛṣṇa, the primeval cause of everything. So, self-realization means understanding Kṛṣṇa and one's eternal relationship with Him. The relationship of the living entities with Kṛṣṇa is also mentioned in the Fifteenth Chapter of
Bhagavad-gītā.
The living entities are parts and parcels of Kṛṣṇa; therefore, revival of Kṛṣṇa consciousness by the individual living entity is the highest perfectional stage of Vedic knowledge. This is confirmed in the
Śrīmad-Bhāgavatam
(3.33.7) as follows:

aho bata śvapaco'to garīyān
yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te.

"O my Lord, a person who is chanting Your holy name, although born of a low family like that of a
cāṇḍāla
[dog eater], is situated on the highest platform of self-realization. Such a person must have performed all kinds of penances and sacrifices according to Vedic rituals and studied the Vedic literatures many, many times after taking his bath in all the holy places of pilgrimage. Such a person is considered to be the best of the Āryan family." So one must be intelligent enough to understand the purpose of the
Vedas,
without being attached to the rituals only, and must not desire to be elevated to the heavenly kingdoms for a better quality of sense gratification. It is not possible for the common man in this age to follow all the rules and regulations of the Vedic rituals and the injunctions of the
Vedāntas
and the
Upaniṣads.
It requires much time, energy, knowledge and resources to execute the purposes of the
Vedas.
This is hardly possible in this age. The best purpose of Vedic culture is served, however, by chanting the holy name of the Lord, as recommended by Lord Caitanya, the deliverer of all fallen souls. When Lord Caitanya was asked by a great Vedic scholar, Prakāśānanda Sarasvatī, why He, the Lord, was chanting the holy name of the Lord like a sentimentalist instead of studying
Vedānta
philosophy, the Lord replied that His spiritual master found Him to be a great fool, and thus he asked Him to chant the holy name of Lord Kṛṣṇa. He did so, and became ecstatic like a madman. In this age of Kali, most of the population is foolish and not adequately educated to understand
Vedānta
philosophy; the best purpose of
Vedānta
philosophy is served by inoffensively chanting the holy name of the Lord.
Vedānta
is the last word in Vedic wisdom, and the author and knower of the
Vedānta
philosophy is Lord Kṛṣṇa; and the highest Vedantist is the great soul who takes pleasure in chanting the holy name of the Lord. That is the ultimate purpose of all Vedic mysticism.

Bg 2.47

TEXT 47

TEXT

karmaṇy evādhikāras te

mā phaleṣu kadācana

mā karma-phala-hetur bhūr

mā te saṅgo 'stv akarmaṇi

SYNONYMS

karmaṇi-
prescribed duties;
eva-
certainly;
adhikāraḥ-
right; te-of you;
mā-
never;
phaleṣu-
in the fruits;
kadācana-
at any time;
mā-
never;
karma-phala-
in the result of the work;
hetuḥ-
cause;
bhūḥ-
become;
mā-
never;
te-
of you;
saṅgaḥ-
attachment;
astu-
be there;
akarmaṇi-
in not doing.

TRANSLATION

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.

PURPORT

There are three considerations here: prescribed duties, capricious work, and inaction. Prescribed duties refer to activities performed while one is in the modes of material nature. Capricious work means actions without the sanction of authority, and inaction means not performing one's prescribed duties. The Lord advised that Arjuna not be inactive, but that he perform his prescribed duty without being attached to the result. One who is attached to the result of his work is also the cause of the action. Thus he is the enjoyer or sufferer of the result of such actions.

As far as prescribed duties are concerned, they can be fitted into three subdivisions, namely routine work, emergency work and desired activities. Routine work, in terms of the scriptural injunctions, is done without desire for results. As one has to do it, obligatory work is action in the mode of goodness. Work with results becomes the cause of bondage; therefore such work is not auspicious. Everyone has his proprietory right in regard to prescribed duties, but should act without attachment to the result; such disinterested obligatory duties doubtlessly lead one to the path of liberation.

Arjuna was therefore advised by the Lord to fight as a matter of duty without attachment to the result. His nonparticipation in the battle is another side of attachment. Such attachment never leads one to the path of salvation. Any attachment, positive or negative, is cause for bondage. Inaction is sinful. Therefore, fighting as a matter of duty was the only auspicious path of salvation for Arjuna.

Bg 2.48

TEXT 48

TEXT

yoga-sthaḥ kuru karmāṇi

saṅgaṁ tyaktvā dhanañjaya

siddhy-asiddhyoḥ samo bhūtvā

samatvaṁ yoga ucyate

SYNONYMS

yoga-sthaḥ-
steadfast in
yoga; kuru-
perform;
karmāṇi-
your duty;
saṅgam-
attachment;
tyaktvā-
having abandoned;
dhanañjaya-
O Dhanañjaya;
siddhi-asiddhyoḥ-
in success and failure;
samaḥ-
the same;
bhūtvā-
having become;
samatvam-
evenness of mind;
yogaḥ-yoga; ucyate-
is called.

TRANSLATION

Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.

PURPORT

Kṛṣṇa tells Arjuna that he should act in
yoga.
And what is that
yoga? Yoga
means to concentrate the mind upon the Supreme by controlling the ever-disturbing senses. And who is the Supreme? The Supreme is the Lord. And because He Himself is telling Arjuna to fight, Arjuna has nothing to do with the results of the fight. Gain or victory are Kṛṣṇa's concern; Arjuna is simply advised to act according to the dictation of Kṛṣṇa. The following of Kṛṣṇa's dictation is real
yoga,
and this is practiced in the process called Kṛṣṇa consciousness. By Kṛṣṇa consciousness only can one give up the sense of proprietorship. One has to become the servant of Kṛṣṇa, or the servant of the servant of Kṛṣṇa. That is the right way to discharge duty in Kṛṣṇa consciousness, which alone can help one to act in
yoga.

Arjuna is a
kṣatriya,
and as such he is participating in the
varṇāśrama-dharma
institution. It is said in the
Viṣṇu
Puraṇa
that in the
varṇāśrama-dharma,
the whole aim is to satisfy Viṣṇu. No one should satisfy himself, as is the rule in the material world, but one should satisfy Kṛṣṇa. So, unless one satisfies Kṛṣṇa, one cannot correctly observe the principles of
varṇāśrama-dharma.
Indirectly, Arjuna was advised to act as Kṛṣṇa told him.

Bg 2.49

TEXT 49

TEXT

dūreṇa hy avaraṁ karma

buddhi-yogād dhanañjaya

buddhau śaraṇam anviccha

kṛpaṇāḥ phala-hetavaḥ

SYNONYMS

dūreṇa-
by discarding it at a long distance;
hi-
certainly;
avaram-
abominable;
karma-
activities;
buddhi-yogāt-
on the strength of Kṛṣṇa consciousness;
dhanañjaya
-O conqueror of wealth;
buddhau-
in such consciousness;
śaraṇam-
full surrender;
anviccha-
desire;
kṛpaṇāḥ-
the misers;
phala-hetavaḥ-
those desiring fruitive action.

TRANSLATION

O Dhanañjaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.