Chapter Three conclusion

Bhagavad-Gita Third Chapter

The Meaning of Sacrifice: Karma-yoga
Conclusion

by Michael Dolan/B.V. Mahayogi

Kṛṣṇa has spoken at length on ontology and the nature of the soul, while at the same time exhorting Arjuna to act, offering his in sacrifice to divinity while fixed in the wisdom of atma-yoga.

After listening carefully for some time to his friend and guide, Śrī Kṛṣṇa, Arjuna at last asked: “And what of sin? My dear Kṛṣṇa, what is it that draws us to sinful acts? It seems that we somehow attracted to sin almost against our will. We are impelled somehow as if by force to sinful acts. Why is this?

The Bhagavad Gita notes:

God Himself replied:

"False ego moves one to become involved with the passions of material nature.

"Desire blooms.

Unfulfilled desire sparks anger.

Anger devours all.

"It is the enemy of this world.

"Just as smoke covers a fire, the spark of life--The atma is covered by different levels of lust and desire. As an embryo is enveloped by the womb, the atma is covered by different degrees of this lust. Consciousness is originally pure, but it becomes more and more covered by different gradations of false ego, desire, and anger. Thus the impuse to sin is born.

"In this way, Arjuna, the atma, shrouded in the shadows of desire, forgets his own self-interest. Fired by a false self-interest, he becomes an enemy to his own self. The lust and desire which binds one to this world is like a fire that can never be satiated. Lust and desire make their home in the mind, senses. In this way the intelligence becomes baffled. Desire covers real self-knowledge.

"Matter appears to be real to the soul ensconced in such ignorance. But reality is far subtler than it appears to be. Superior to the material energy of time and space, is nervous sensation, sensory awareness and the conscious senses. The mind itself is superior to the mere sensory awareness; conscious intelligence is superior to emotional mental power; and the atma is superior to intelligence. The atma is higher than nervous stimulation, conscious awareness, the emotions of the mind and body, and even intelligence.

"The knowledge of the soul that I have explained to you is important.

By this wisdom, one may realize one’s self to be transcendental to material senses, mind and intelligence. By recognizing a higher power, one should control the lower self by the higher self.

In this way, with the help of action-in-sacrifice, or karma-yoga, through spiritual strength one may conquer the insatiable enemy: Desire. And so, O Arjuna, through knowledge, self-control, and sacrifice, conquer desire--the enemy of knowledge--and become self-realized."

The end of Chapter Three: Karma-yoga, ethics and sacrifice

अर्जुन उवाच

अथ केन प्रयुक्तोयं पापं चरति पूरुषः

अनिच्छन्न् अपि वार्ष्णेय बलाद् इव नियोजितः ३.३६

श्रीभगवान् उवाच

काम एष क्रोध एष रजोगुणसमुद्भवः

महाशनो महापाप्मा विद्ध्य् एनम् इह वैरिणम् ३.३७

धूमेनाव्रियते वन्हिर् यथादर्शो मलेन च

यथोल्बेनावृतो गर्भस् तथा तेनेदम् आवृतम् ३.३८

आवृतं ज्ञानम् एतेन ज्ञानिनो नित्यवैरिणा

कामरुपेण कौन्तेय दुष्पूरेणानलेन च ३.३९

इन्द्रियाणि मनो बुद्धिर् अस्याधिष्ठानम् उच्यते

एतैर् विमोहयत्य् एष ज्ञानम् आवृत्य देहिनम् ३.४०

तस्मात् त्वम् इन्द्रियाण्य् आदौ नियम्य भरतर्षभ

पाप्मानं प्रजहि ह्य् एनं ज्ञानविज्ञाननाशनम् ३.४१

इन्द्रियाणि पराण्य् आहुर् इन्द्रियेभ्यः परं मनः

मनसस् तु परा बुद्धिर् यो बुद्धेः परतस् तु सः

३.४२

एवं बुद्धेः परं बुद्ध्वा संस्तभ्यात्मानम्

आत्मना

जहि शत्रुं महाबाहो कामरूपं दुरासदम् ३.४३

arjuna uvāca

atha kena prayuktoyaṃ pāpaṃ carati pūruṣaḥ

anicchann api vārṣṇeya balād iva niyojitaḥ 3.36

śrībhagavān uvāca

kāma eṣa krodha eṣa rajoguṇasamudbhavaḥ

mahāśano mahāpāpmā viddhy enam iha vairiṇam 3.37

dhūmenāvriyate vanhir yathādarśo malena ca

yatholbenāvṛto garbhas tathā tenedam āvṛtam 3.38

āvṛtaṃ jñānam etena jñānino nityavairiṇā

kāmarupeṇa kaunteya duṣpūreṇānalena ca 3.39

indriyāṇi mano buddhir asyādhiṣṭhānam ucyate

etair vimohayaty eṣa jñānam āvṛtya dehinam 3.40

tasmāt tvam indriyāṇy ādau niyamya bharatarṣabha

pāpmānaṃ prajahi hy enaṃ jñānavijñānanāśanam 3.41

indriyāṇi parāṇy āhur indriyebhyaḥ paraṃ manaḥ

manasas tu parā buddhir yo buddheḥ paratas tu saḥ

3.42

evaṃ buddheḥ paraṃ buddhvā

saṃstabhyātmānam ātmanā

jahi śatruṃ mahābāho

kāmarūpaṃ durāsadam

3.43

Sacrificio

Bhagavad-Gita

Capítulo Tres

Karma: La Ética, El Sacrificio

Por Michael Dolan/ B.V. Mahāyogi

Traducido por Teresa Loret de Mola, Tapanandini DD

Karma, Ética y Sacrificio

Dado que Arjuna ha hecho referencia a los Vedas en sus argumentos para no actuar, Kṛṣṇa quiere examinar el fundamento de los Vedas. La palabra en sánscrito para sacrifico es  यज्ञ, yajña. (se pronuncia yag-ya). La palabra significa “devoción, adoración, ofrenda” y usualmente se refiere al ritual de ofrenda ante el fuego sagrado acompañado de mantras como se describe en los Vedas o antiguos libros sagrados de India, especialmente el Yura-Veda. Mientras que el cumplimiento adecuado de los rituales era el enfoque de algunas escuelas de karma yoga, Kṛṣṇa apunta hacia el corazón de la práctica. Finalmente todo sacrificio es para complacer al poder supremo.

Desde tiempo inmemorial, los humanos han llegado a la conclusión de que no estamos solos. Es supuesto natural. En todos lados de la creación encontramos distintos niveles de existencia, inteligencia y organización. Mientras que los humanistas discuten que la especie humana está en la cúspide de la existencia, otros no son tan optimistas. Desde los antiguos filósofos y teólogos hasta los modernos han sentido que tiene que haber niveles superiores o gradaciones en la existencia espiritual.

Sacrificio significa aceptar que un poder superior existe. Algún reconocimiento al poder supremo ennoblece la existencia humana y nos ayuda a enfrentarla. El sacrificio empieza con la caridad. Una existencia egocéntrica se condena aquí. Vivir como si fuera yo el único en el universo es egoísta. El sacrificio ennoblece nuestra vida.

La vida es un don. La tierra, el aire, el fuego y el agua son dones. El alimento que consumimos es producido por la lluvia. Vivimos al aceptar dones de un plano superior. Es adecuado ofrecer algo de vuelta a la tierra, la lluvia, el fuego y los dioses que producen tales dones.

La tradición hindú acepta la intervención de poderes superiores en muchos niveles diferentes de existencia, y distintas personalidades que encarnan esos poderes. A estos seres superiores se les conoce como dioses. El sacrificio Védico se establece para propiciarlos. Pero Kṛṣṇa está dando un argumento superior. Por encima de las deidades provinciales como Śiva, Brahmā, Ganeśa, y otros, hay una personalidad suprema. Este es Viṣṇu o Kṛṣṇa. De hecho la palabra  यज्ञ o “sacrificio” es otro nombre para Viṣṇu o Kṛṣṇa. Como hemos señalado, el Bhagavad-Gīta es una discusión entre Kṛṣṇa el avatar y el guerrero Arjuna. Hablando como la Personalidad Suprema de Dios, Kṛṣṇa explica que incluso el propio Dios acepta alguna actividad.

Dice, “Arjuna, no hay trabajo prescrito para Mí en los tres mundos. Como el mismísimo Dios, no tengo ningún “deber” en particular.” Dios es para Sí mismo. No anhela nada. Todo es para Él.

Kṛṣṇa dice: “Puesto que no tengo necesidades, no necesito trabajar. Aún así, me ocupo en la acción. Pues si no lo hiciera, Arjuna, entonces todos seguirían mi ejemplo, diciendo “No hizo nada”.

Hablando como la Personalidad de Dios, Kṛṣṇa continúa; “Si evito trabajar, entonces la gente se arruinará, siguiendo la senda de la inacción. La inacción no es una senda apropiada para quien busca la perfección. No conduce sino a la destrucción.

“La inacción conduce a la fechoría. El ignorante trabaja con la mente puesta en los resultados. El apego es su ruina. El sabio actúa sin apego, no solo por su propio bien, sino para guiar a la gente en la senda correcta.

“Si abogamos por el desapego, la gente se confunde. Piensan que promovemos la inacción. Pero esta no es mi enseñanza. Trato de explicarte cómo actuar en sacrificio. El desapego no es pereza ni inacción. No me mal entiendas.

“En ocasiones es una pérdida de tiempo explicar esto al ignorante, como lanzar perlas a los cerdos. No es de extrañar que los sabios perturben las mentes de los tontos ignorantes quienes están apegados al resultado de su karma. La masa común de gente no ha de ser alentada hacia el dejar de trabajar. Se les ha de enseñar a trabajar en el espíritu de devoción y sacrificio. Como te enseño yo ahora.

“Esto no es fácil. Porque el alma está ilusionada. Bajo las tres influencias de las tres pasiones de la naturaleza material  el alma piensa. “yo soy el creador. Esto es ego falso.

“Oh Arjuna de brazos poderosos, los sabios que conocen la verdad, no son adictos a los placeres sensuales; saben bien la diferencia entre sacrificio, devoción y trabajo remunerado.

“Pero es ese el camino del mundo: confundidos por las pasiones materiales, las almas confundidas están absortas en las actividades y se apegan. Al final, el sabio no debe desestabilizarlas, a pesar de que sus actos egoístas y carentes de iluminación son inferiores al sacrificio.

“Ahora que entiendes todo esto, Oh Arjuna, entrega toda tu acción a Mí, con intención hacia mí. Medita en lo divino y actúa. Ten fe en Mí. Abandona esa pereza. Libérate del deseo de ganancia y egoísmo, lucha en sacrificio. Quien siguiendo estas enseñanzas realiza su trabajo de acuerdo a ellas, sin envidia ni odio, se libera para siempre de las ataduras de la existencia material.”

न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन

नानवाप्तम् अवाप्तव्यं वर्त एव च कर्मणि ३.२२

यदि ह्य् अहं न वर्तेयं जातु कर्मण्य् अतन्द्रितः

मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ३.२३

उत्सीदेयुर् इमे लोका न कुर्यां कर्म चेद् अहम्

संकरस्य च कर्ता स्याम् उपहन्याम् इमाः प्रजाः ३.२४

सक्ताः कर्मण्य् अविद्वांसो यथा कुर्वन्ति भारत

कुर्याद् विद्वांस् तथासक्तश् चिकीर्षुर् लोकसंग्रहम् ३.२५

न बुद्धिभेदं जनयेद् अज्ञानां कर्मसंगिनाम्

जोषयेत् सर्वकर्माणि विद्वान् युक्तः समाचरन् ३.२६

प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः

अहंकारविमूढात्मा कर्ताहम् इति मन्यते ३.२७

तत्त्ववित् तु महाबाहो गुणकर्मविभागयोः

गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ३.२८

प्रकृतेर् गुणसंमूढाः सज्जन्ते गुणकर्मसु

तान् अकृत्स्नविदो मन्दान् कृत्स्नविन् न विचालयेत् ३.२९

मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा

निराशीर् निर्ममो भूत्वा युध्यस्व विगतज्वरः ३.३०

ये मे मतम् इदं नित्यम् अनुतिष्ठन्ति मानवाः

श्रद्धावन्तोनसूयन्तो मुच्यन्ते तेपि कर्मभिः ३.३१

na me pārthāsti kartavyaṃ triṣu lokeṣu kiṃcana

nānavāptam avāptavyaṃ varta eva ca karmaṇi 3.22

yadi hy ahaṃ na varteyaṃ jātu karmaṇy atandritaḥ

mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ 3.23

utsīdeyur ime lokā na kuryāṃ karma ced aham

saṃkarasya ca kartā syām upahanyām imāḥ prajāḥ 3.24

saktāḥ karmaṇy avidvāṃso yathā kurvanti bhārata

kuryād vidvāṃs tathāsaktaś cikīrṣur lokasaṃgraham 3.25

na buddhibhedaṃ janayed ajñānāṃ karmasaṃginām

joṣayet sarvakarmāṇi vidvān yuktaḥ samācaran 3.26

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ

ahaṃkāravimūḍhātmā kartāham iti manyate 3.27

tattvavit tu mahābāho guṇakarmavibhāgayoḥ

guṇā guṇeṣu vartanta iti matvā na sajjate 3.28

prakṛter guṇasaṃmūḍhāḥ sajjante guṇakarmasu

tān akṛtsnavido mandān kṛtsnavin na vicālayet 3.29

mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā

nirāśīr nirmamo bhūtvā yudhyasva vigatajvaraḥ 3.30

ye me matam idaṃ nityam anutiṣṭhanti mānavāḥ

śraddhāvantonasūyanto mucyante tepi karmabhiḥ 3.31

Dharma and Karma: Nature and Work

Bhagavad-Gita Third Chapter

The Meaning of Sacrifice

by Michael Dolan/B.V. Mahayogi

Follow your own path

Kṛṣṇa told Arjuna:

"The envious and ignorant disregard these teachings. They are not interested in any sacrifice. Such selfish souls are doomed to ignorance and bondage. Pay attention, Arjuna: you cannot act against your nature. Inaction does not suit you. You are a man of action and you cannot avoid your nature. Even the enlightened must according nature; for everyone follows his nature. You cannot repress your nature. Even so, do not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization. Don’t be guided by attraction and repulsion to the sense objects.

Better do your duty, even imperfectly, than try to do someone else’s work. In fact, it is better to die, doing your own work according to your nature than to try to do someone else’s duties. Imitation is suicide; it is dangerous to leave your path to follow another's trail.

ये त्व् एतद् अभ्यसूयन्तो नानुतिष्ठन्ति मे मतम्

सर्वज्ञानविमूढांस् तान् विद्धि नष्टान् अचेतसः ३.३२
सदृशं चेष्टते स्वस्याः प्रकृतेर् ज्ञानवान् अपि
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ३.३३
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ
तयोर् न वशम् आगच्छ्हेत् तौ ह्य् अस्य परिपन्थिनौ ३.३४
श्रेयान् स्वधर्मो विगुणः परधर्मात् स्वनुष्ठितात्
स्वधर्मे निधनं श्रेयः परधर्मो भयावहः ३.३५

ye tv etad abhyasūyanto nānutiṣṭhanti me matam

sarvajñānavimūḍhāṃs tān viddhi naṣṭān acetasaḥ 3.32

sadṛśaṃ ceṣṭate svasyāḥ prakṛter jñānavān api

prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati 3.33

indriyasyendriyasyārthe rāgadveṣau vyavasthitau

tayor na vaśam āgacchhet tau hy asya paripanthinau 3.34

śreyān svadharmo viguṇaḥ paradharmāt svanuṣṭhitāt

svadharme nidhanaṃ śreyaḥ paradharmo bhayāvahaḥ 3.35

Karma, Ethics, Sacrifice

Bhagavad-Gita Third Chapter

The Meaning of Sacrifice

by Michael Dolan/B.V. Mahayogi

Since Arjuna has made reference to the Vedas in his arguments for inaction, Kṛṣṇa wants to examine the foundation of the Vedas. The word for sacrifice in Sanskrit is यज्ञ, yajña. (pronounced yag-ya). The word means "devotion, worship, offering" and usually refers to ritual offerings before the sacred fire accompanied by mantras as prescribed by the Vedas or ancient holy books of India, especially the Yajur-Veda. While the proper completion of rituals was the focus of certain schools of karma-yoga, Kṛṣṇa is aiming to get at the heart of the practice. All sacrifice is ultimately meant to please a higher power.

Since time immemorial, humans have come to the conclusion that we are not alone. It is a natural assumption. Everywhere in the creation we find different levels of existence, intelligence, and organization. While humanists will argue that the human species is at the apex of existence, others are not so sanguine. Philosophers and theologians from the ancients to the moderns have felt that there must be higher levels of gradation in spiritual existence.

Sacrifice means accepting that a higher power exists. Some recognition of a higher power ennobles human existence, gives life meaning, and helps us to cope. Sacrifice begins with charity. An egocentric existence is here condemned. Living as if I am the only one in the universe is selfish. Sacrifice ennobles our life.

Life is a gift. Earth, air, fire and water are gifts. The food we eat is produced by the rain. We live by accepting gifts from a higher power. It is fitting to offer something back to the earth, the rain, the fire and the gods that produce such gifts.

The Hindu traditions accept the intervention of higher powers at many different levels of existence, and different personalities embody these powers. These higher beings are known as the gods. Vedic sacrifice was established to propitiate them. But Kṛṣṇa is offering a superior argument. Above the provincial deities such as Shiva, Brahma, Ganesh, and others, there is one supreme personality. This is Vishnu or Kṛṣṇa. In fact the word यज्ञ or “sacrifice” is another name for Vishnu or Kṛṣṇa. As we have pointed out, the Bhagavad-Gita is a discussion between the avatar Kṛṣṇa and the warrior Arjuna. Speaking as the Personality of Godhead, Kṛṣṇa explains that even God Himself accepts some action.
He says, “Arjuna, there is no work prescribed for Me within the three worlds. As God Himself, I have no particular “duty.” God is by Himself. He is in want of nothing. Everything is for Him.

Kṛṣṇa says, "Since I have no needs, I don’t need to work. Still, I engage in action. For, if I did not, Arjuna, then everyone would follow my example, saying, 'He did no work.'


Speaking as the Personality of Godhead, Kṛṣṇa continues: "If I avoid work, then people would be ruined, following the path of inaction. Inaction is not the proper path for one who seeks perfection. It leads not to peace but to destruction."

"Inaction leads to mischief. The ignorant work with the results in mind. Their attachment is their downfall. The wise act without attachment, not only for their own sake, but for the sake of leading people on the right path.

"If we advocate nonattachment, naturally people misunderstand. They think we are promoting inaction. But this is not my teaching. I am trying to explain to you how to act in sacrifice. Nonattachment is not laziness and inaction. Do not misunderstand.

"Sometimes it is a waste of time to explain this to the ignorant, like casting pearls before swine. It is not for the wise to disturb the minds of the ignorant fools who are attached to the results of their karma. The common mass of people should not be encouraged to stop working. They must be taught to do work in the spirit of devotion and sacrifice, as I am teaching you now.

"This is not so easy. This is because the soul is illusioned. Under the influence of the three passions of material nature the soul thinks “I am the creator.” This is all false ego.

"O mighty-armed Arjuna, the wise who know the truth, are not addicted to sensual pleasure; they know well the difference between sacrifice, devotion and working for results.

"But such is the way of the world: confused by materialistic passions, the bewildered souls are absorbed in material activities and become attached. In the end, the wise should not unsettle them, even though their selfish and unenlightened acts are inferior to sacrifice.

"Now that you understand all this, O Arjuna, surrendering all your works unto Me, with mind intent on Me. Meditate on the divine and act. Have faith in Me. Give up this laziness. Free from desire for gain and egoism, fight in sacrifice. One who follows this teaching does his work according to this understanding, with no envy and hate, becomes forever free from the bondage of material existence."


न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किंचन
नानवाप्तम् अवाप्तव्यं वर्त एव च कर्मणि ३.२२
यदि ह्य् अहं न वर्तेयं जातु कर्मण्य् अतन्द्रितः
मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ३.२३
उत्सीदेयुर् इमे लोका न कुर्यां कर्म चेद् अहम्
संकरस्य च कर्ता स्याम् उपहन्याम् इमाः प्रजाः ३.२४
सक्ताः कर्मण्य् अविद्वांसो यथा कुर्वन्ति भारत
कुर्याद् विद्वांस् तथासक्तश् चिकीर्षुर् लोकसंग्रहम् ३.२५
न बुद्धिभेदं जनयेद् अज्ञानां कर्मसंगिनाम्
जोषयेत् सर्वकर्माणि विद्वान् युक्तः समाचरन् ३.२६
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः
अहंकारविमूढात्मा कर्ताहम् इति मन्यते ३.२७
तत्त्ववित् तु महाबाहो गुणकर्मविभागयोः
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ३.२८
प्रकृतेर् गुणसंमूढाः सज्जन्ते गुणकर्मसु
तान् अकृत्स्नविदो मन्दान् कृत्स्नविन् न विचालयेत् ३.२९
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा
निराशीर् निर्ममो भूत्वा युध्यस्व विगतज्वरः ३.३०
ये मे मतम् इदं नित्यम् अनुतिष्ठन्ति मानवाः
श्रद्धावन्तोनसूयन्तो मुच्यन्ते तेपि कर्मभिः ३.३१


na me pārthāsti kartavyaṃ triṣu lokeṣu kiṃcana

nānavāptam avāptavyaṃ varta eva ca karmaṇi 3.22

yadi hy ahaṃ na varteyaṃ jātu karmaṇy atandritaḥ

mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ 3.23

utsīdeyur ime lokā na kuryāṃ karma ced aham

saṃkarasya ca kartā syām upahanyām imāḥ prajāḥ 3.24

saktāḥ karmaṇy avidvāṃso yathā kurvanti bhārata

kuryād vidvāṃs tathāsaktaś cikīrṣur lokasaṃgraham 3.25

na buddhibhedaṃ janayed ajñānāṃ karmasaṃginām

joṣayet sarvakarmāṇi vidvān yuktaḥ samācaran 3.26

prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ

ahaṃkāravimūḍhātmā kartāham iti manyate 3.27

tattvavit tu mahābāho guṇakarmavibhāgayoḥ

guṇā guṇeṣu vartanta iti matvā na sajjate 3.28

prakṛter guṇasaṃmūḍhāḥ sajjante guṇakarmasu

tān akṛtsnavido mandān kṛtsnavin na vicālayet 3.29

mayi sarvāṇi karmāṇi saṃnyasyādhyātmacetasā

nirāśīr nirmamo bhūtvā yudhyasva vigatajvaraḥ 3.30

ye me matam idaṃ nityam anutiṣṭhanti mānavāḥ

śraddhāvantonasūyanto mucyante tepi karmabhiḥ 3.31