Gita essays 35
After concluding the guna-wise analysis of various
topics with a declaration emphasising the point that there is nothing in the creation which is free from the influence of the three guṇas, Satvam, Rajas and Tamas that constitute Prakrithi, Lord Krishna applies the characteristics of various gunas
to the social fabric and classifies the entire mankind under four different
heads viz. Brahmanas, Kshatriyas, Vaisyas and Sudras.
Lord Krishna has stated earlier (ch.4-ver.13) that human society is divided
fourfold, based on duties and gunas. Now He elaborates further stating that
different kinds of duties are assigned to each of these categories of
individuals depending on their nature (Swabhava) which in turn depends
on the gunas predominant in them. This
classification is based on the quality of the inner personality of the
individuals and not on the accident of their birth. The emphasis on Swabhava
indicates that human beings are to be treated as individuals and not as
types. Predominating guna-wise classification is as follows:
2. Kshatriyas - predominantly Rajas (75%) with some Satva (15%) and a little Tamas (10%).
3. Vaisyas - predominantly Rajas (75%), some Tamas (15%) and a little Satva (10%).
4. Sudras - - predominantly Tamas (75%) some Rajas (15%) and a little Satva (10%).
The various duties of each of these categories of the individuals
depending on their own nature (swabhavajam) are listed by
the Lord as follows in verses 42, 43 & 44:
The control of mind
and senses, austerity, external and internal purity, forgiveness, straightforwardness,
jnanam, vijnanam, and faith in God and Vedas constitute the natural
duties of the brahmaṇas born of their own nature. (18-42)
Valour, boldness, fortitude, resourcefulness, not running
away from battle, generosity and overlordship are the duties of kshatriyas,
born of their own nature.(18-43)
Agriculture, cattle rearing and trade are the duties of
the Vaisya class born of their own nature; action consisting of service
is the duty of the Sudra class born of their own nature. (18-44)
A particular combination of gunas arise in a human
being not because he is born in a particular group or community but because he
is a product of his previous actions performed in his previous lives. Given the
faculty of freewill, each human being performs different actions. These actions
produce results, some of which are immediate and visible while some are
invisible and carried forward as a residue. That which is immediate is enjoyed in that birth itself while the residual results come to fruition as vasanas in some future life. When each one works
according to vasanas in him and fully devotes himself to the prescribed duties,
he develops within himself and attains gradually the state of spiritual perfection.
Lord Krishna says all these four professions
are equally sacred; they are like the four organs of the body called the
society; just as every organ is equally sacred in the body every profession is
equally sacred. Lord Krishna points out
that karma yoga consists of worship of the Lord through any profession that a
person undertakes. Through any profession a person chooses, he directly
contributes to the world by way of benefit to the society. Social benefit is
the direct outcome; but to convert it into an act of worship one should have
the attitude of offering that action to the Lord. When one learns to work and achieve in a
spirit of surrender to God, work becomes worship free from ego and egocentric
desires. Lord Krishna says by so performing one's own duties, svadharma,
one can evolve into higher state of self-unfoldment.
Lord is not tired of repeating that sense-control and
freedom from desire are essential to spiritual perfection, which Lord calls as “Supreme
state of freedom from action (naishkarmya siddhi)”. Attachments to objects, a sense of ego, are
the characteristics of our lower nature. If we are to rise to gain knowledge of
our true Self, we must conquer our lower nature with its ignorance and inertia,
its love of worldly possessions, etc. The
state of actionlessness or transcending all work does not mean complete
withdrawal from all work. Such a question is not possible so long as we live in
the body. What Lord advocates is the
state of inner renunciation only. For attaining Brahman from this state of naishkarmya
siddhi, Lord highlights nitidyasanam, Vedantic meditation, as the path in verses 51 to 53 thus:
Endowed with a clear
intellect, controlling the mind by will, renouncing the sense-objects like
sound etc., one should give up likes and dislikes. (18-51)
Resorting to a
secluded place, taking limited food, controlling the speech, the body and the
mind, taking to detachment, one should be ever devoted to dhyana yoga.(18-52)
Having given up
egoism, power, arrogance, desire, anger, and possession, being free from ‘Mine’
notion, (and) remaining tranquil, one becomes fit for becoming Brahman. (18-53)
When
our intellect becomes free from its attachments and thus controls our mind and
body, then alone we are fit for renunciation of the lower ego-sense and reach
for the Infinite Self which is the process of meditation. Vedantic meditation involves sravanam, mananam as well besides nitidyasanam that involves meditation of the fact that I am akartha and abogtha athma which is different from the body and whose identity is Supreme Brahman. Lord Krishna
after summarising karma yoga as purification of mind for spiritual
self-unfoldment, summarises jnana yoga as the means of
liberation,
highlighting the nitidyasanam. The
qualities required for successful meditation are summarised as
1) An
intellect without tendencies to acquire, possess and enjoy sense objects.
2) Mind
and sense-organs firmly brought under the control of such purified intellect
3) Sense-organs
restrained in their contacts with sense-objects
4) Mind
freed from the influence of likes and dislikes.
Further
the true spiritual seeker of higher life must
1) Seek
a quiet place and solitude for sadh ana
2) Have
temperate eating habits
3) Exercise
control over his body, mind and speech
4) Engage
in continuous contemplation of Lord
5) Lead
a life of dispassion.
6) Give
up egoism, power, arrogance, desire, anger, covetousness and the notion of
‘mine’ness
Equipped with the
above do’s and don’t’s, the spiritual seeker is fit for becoming Brahman,
Lord says. Becoming Brahman is to
get firmly established in Self-knowledge that spells out the identity of one’s Athma
with Supreme Brahman. To know
Brahman truly is to know that Brahman is devoid of all names and
forms which are caused by maya and He is of the nature of the Absolute. It
is also to know that Brahman alone is the essence of the diverse
manifestations caused by His maya and He is non-dual, unborn,
undecaying, unchanging and of the nature of Pure Consciousness. Entering Brahman
is to own up the fact that this Brahman is one’s true Self as Athma
and to say comfortably “Aham Brahmasmi”.
The acts of knowing and entering are not two separate and consecutive
actions. For such a person the ego is
replaced by God Consciousness, the conception of individuality or `I-ness' ends
and he is said to have attained the state of Brahman, oneness with Brahman
or Brahma-Ikyam.
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