Bhagavadgeeta - Adhyaya 12
Bhagavadgeeta - Adhyaya 12
Chapter #: 12
Chapter #: 12
Chapter Name: Bhakti Yoga ( ಭಕ್ತಿಯೋಗಃ)
Total verses (slokas) in this chapter: 20
Adhyaya - 12, Bhakti Yoga Chapter of Gita (here after referred as BG) - This small chapter stresses on the super-excellence of the path of loving devotion over all other types of spiritual practices. DVG calls this chapter as : "Bhakti Sopana Yoga". After Vishwa roopa darsha, in the end of chapter 11, Krishna says, If anyone else wishes to see this "Viswaroopa" of him, it is only possible, through "unparalleled devotion or Ananya Bhakti". Arjuna realizes one sure thing, that everything is under Krishna's control. But he asks Krishna, for Bhakti, which is a better approach : " To be consistent in worshiping him for his 'Nirguna roopa' or to be consistent in worshiping him for his 'Saguna roopa'. That is the very first sloka for chapter 12 and the entire chapter delves around this question of Arjuna. A very understandable question because: From Chapter 2 to Chapter 9, Krishna talks about his Nirguna Roopa. Chapter 10 - he focuses on his Saguna Roopa while explaining his Vibhootis. Chapter 11 - He himself shows his Saguna roopa. Hence Arjuna is rightly confused, which one to stick to.
In this chapter, Krishna is seen explaining in a very step wise approach of the ways to reach him. We can reach him through unparalleled devotion (bhakti marga through abhyaasa), but if that becomes difficult to focus mind, then through performing karma with him in conscience, if that is also difficult, then just renouncing the fruits of our karma to him is also good enough.
BG:
Arjuna Inquired: "Between those who are steadfastly devoted to Your personal form and those who worship the formless Brahman, who do You consider to be more perfect in Yog?"
ಏವಂ ಸತತಯುಕ್ತಾ ಯೇ ಭಕ್ತಾಸ್ತ್ವಾಂ ಪರ್ಯುಪಾಸತೇ
ಯೇ ಚಾಪ್ಯಕ್ಷರಮವ್ಯಕ್ತಂ ತೇಷಾಂ ಕೇ ಯೋಗವಿತ್ತಮಾಃ .. | 12-1 |
MK: DVG ponders this at the very first poem in hsi Kagga. we are so tuned to perceiving things by seeing, but yet, we have a strong faith (nambike) that we accept there is a super power whom we cant see.
ಶ್ರೀ ವಿಷ್ಣು ವಿಶ್ವಾದಿ ಮೂಲ ಮಾಯಾಲೋಲ ।
ದೇವ ಸರ್ವೇಶ ಪರಬೊಮ್ಮನೆಂದು ಜನಂ ॥
ಆವುದನು ಕಾಣದೊಡಮಳ್ತಿಯಿಂ ನಂಬಿಹುದೊ ।
ಆ ವಿಚಿತ್ರಕೆ ನಮಿಸೊ – ಮಂಕುತಿಮ್ಮ ॥ 1 ॥
Shri Vishnu VishwAdi moola mAyAlOla
Deva sarvesha parabommnandu janam
Avudanu kANadoDamaLthiyam nambihudo
Aa vichitrake namiso- Mankuthimma
Oh! Mankutimma, salute to that strangeness that people believe in heavily without even seeing. They all describe it differently – Sri Vishnu, beginning of everything including this world, Weaver of this web of magic, Omnipotent God and the creator.
BG:
Krishna says: 'Who with steadfast faith (yedabidade) and utmost focus always engage in the devotion of saguna roopa of me, are best yogis"
The catch in this sloka is, it is not easy to even have utmost devotion despite worshiping him in saguna roopa (where eyes can see and perceive). It should only come through consistent practice.
ಮಯ್ಯಾವೇಶ್ಯ ಮನೋ ಯೇ ಮಾಂ ನಿತ್ಯಯುಕ್ತಾ ಉಪಾಸತೇ
ಶ್ರದ್ಧಯಾ ಪರಯೋಪೇತಾಃ ತೇ ಮೇ ಯುಕ್ತತಮಾ ಮತಾಃ .. | 12-2 |
MK: DVG explains through this poem - that anything which gets done continuously over a period of time, becomes a habit, and any habit pursued over a period of time, becomes an attitude.
ಉತ್ತಮತೆ ಇಂತೆಂದು ಮತಿಗೆ ತೋರ್ದೊಡೇನು!
ವೃತ್ತಿಯೋಳ್ ಅದು ಊರಿ ಸ್ವಭಾವಾಂಶವಾಗಲ್ ||
ಮತ್ತು ಮತ್ತೆ ಅನುವರ್ತಿಸುತ, ಭಂಗವಾದಂದು!
ಯತ್ನಿಸುತ್ತಿನ್ನುಂ ಮರಳಿ! – ಮಂಕುತಿಮ್ಮ ।। 697 ||
uttamamate intendu matige tordodenu
vruttiYoL adu oori svabhaava amshavaagal
mattu matte anuvartisuta bhangavaadandu
yatnisuttinum marali - Mankutimma || 697 ||
"What is use if mind knows what is good or one has better intellect. Unless it gets into becoming a part of your behavior so that it gets incorporated in your daily activities even at the behest of defeat. That good which gets rooted in mind shall be a habit and one should keep trying despite failures - Mankutimma"
ಸೃಷ್ಟಿರೂಪಂಗಳವತಾರದೊಳ್ ಕ್ರಮಲಕ್ಷ್ಯ ।
ಪುಷ್ಟವಾಗಿರ್ದೊಡೇನಿಲ್ಲದೊಡದೇನು? ॥
ಶಿಷ್ಟಮಾದುದು ಸತ್ತ್ವವದನು ಸೋಕದು ರೂಪ ।
ದೃಷ್ಟಿ ಸತ್ತ್ವದೊಳಿರಲಿ – ಮಂಕುತಿಮ್ಮ ॥ 114 ॥
Srushti roopa avataara krama lakshya
pushtavaagi irdodem illadodem?
Shishtamaadudu satva adanu sOkadu roopa
drushti satva doLu irali - Mankutimma
"We believe that the entire creation / universe is a form of the super power (his avatar). Whether such a creation follows an order or erratic is irrelevant. Such an outward appearence may or may not be disciplined or polite. But what is important, is the ultimate essence or source of this creation, the supreme power which is totally detached from creation on its impacts, but yet is the creation itself. Our ultimate seek or goal should be towards such essence or hidden source than the outward visible power - Mankutimma"
BG:
Krishna then goes on to say, those that worship him in formless nirguna roopa also can reach him in the next two slokas (3 - 4). "But those who worship the formless aspect of the Absolute Truth—the imperishable, the indefinable, the unmanifest, the all-pervading, the unthinkable, the unchanging, the eternal, and the immoveable—by restraining their senses and being even-minded everywhere, such persons, engaged in the welfare of all beings, also attain Me"
ಯೇ ತ್ವಕ್ಷರಮನಿರ್ದೇಶ್ಯಮವ್ಯಕ್ತಂ ಪರ್ಯುಪಾಸತೇ
ಸರ್ವತ್ರಗಮಚಿಂತ್ಯಂಚ ಕೂಟಸ್ಥಮಚಲಂಧ್ರುವಂ .. | 12-3 |
ಸನ್ನಿಯಮ್ಯೇಂದ್ರಿಯಗ್ರಾಮಂ ಸರ್ವತ್ರ ಸಮಬುದ್ಧಯಃ
ತೇ ಪ್ರಾಪ್ನುವಂತಿ ಮಾಮೇವ ಸರ್ವಭೂತಹಿತೇ ರತಾಃ .. | 12-4 |
Krishna further goes onto say, both are viable options, but its "how fast" or "how easy" factors that determine what path fits which person to choose based on his merit or capacity. sloka 5 says, nirguna roopa path - is most difficult and needs more effort to reach him via that path: "For those whose minds are attached to the unmanifest, the path of realization is full of tribulations. Worship of the unmanifest is exceedingly difficult for embodied beings"
ಕ್ಲೇಶೋಽಧಿಕತರಸ್ತೇಷಾಮವ್ಯಕ್ತಾಸಕ್ತಚೇತಸಾಂ
ಅವ್ಯಕ್ತಾ ಹಿ ಗತಿರ್ದುಃಖಂ ದೇಹವದ್ಭಿರವಾಪ್ಯತೇ .. | 12-5 |
Krishna then goes on to say, when one finds it difficult to fix the mind upon him on either of the paths, we should try and try practicing. "If you are unable to fix your mind steadily on Me, O Arjun, then practice remembering Me with devotion while constantly restraining the mind from worldly affairs."
ಅಥ ಚಿತ್ತಂ ಸಮಾಧಾತುಂ ನ ಶಕ್ನೋಷಿ ಮಯಿ ಸ್ಥಿರಂ
ಅಭ್ಯಾಸಯೋಗೇನ ತತೋ ಮಾಮಿಚ್ಛಾಪ್ತುಂ ಧನಂಜಯ .. | 12-9 |
MK:
ಸಂತತದಶಿಕ್ಷೆಯಿಂ ದೀರ್ಘದಭ್ಯಾಸದಿಂ-।
ದಂತರಂಗದ ಕಡಲು ಶಾಂತಿಗೊಳಲಹುದು ।।
ಸಂತೃಪ್ತವೃತ್ತಿಯಿಂದೇಕಾಂತಸೇವೆಯಿಂ ।
ಸಂತಯಿಸು ಚಿತ್ತವನು – ಮಂಕುತಿಮ್ಮ ।। 705 ||
santatada shiksheyim deerghada abhyaasadim
antarangada kadalu shaanti goLalahudu
santrupta vrutti inda ekaanta seve im
santaisu chittavanu - Mankutimma
“One must punish the mind for straying always and resort to long term training on austerity. Only then one can attain inner tranquillity. Through self-introspection, One must placate his mind by being satisfied at work and serving (God) alone.” – Mankutimma
BG:
Krishna says, If you find Abhyasa yoga difficult when mind cannot focus with steadfast devotion (as it is chanchala), then perform karma with me in your conscience: "If you cannot practice remembering Me with devotion, then just try to work for Me. Thus performing devotional service to Me, you shall achieve the stage of perfection"
The catch in this phrase is, when we are doing karma, mind becomes less restless because it focuses on the task to be done instead of wandering on irrelevant thoughts. For ex: when we have to pass a thread to a needle's eye, we can hold our mind to focus on it and get it done without letting it wander for those few moments. Thus when we do such mundane tasks with god in our conscience (wishing well and good for all around), we are sure to reach him.
ಅಭ್ಯಾಸೇಽಪ್ಯಸಮರ್ಥೋಽಸಿ ಮತ್ಕರ್ಮಪರಮೋ ಭವ
ಮದರ್ಥಮಪಿ ಕರ್ಮಾಣಿ ಕುರ್ವನ್ಸಿದ್ಧಿಮವಾಪ್ಸ್ಯಸಿ .. | 12-10 |
MK:
ಬಡಗಿ ಬೇಸಾಯಿ ಕರ್ಮಿಗರೇನು ಯೋಗಿಗಳೊ ।
ಮುಡುಪವರ ಮನಸೆಲ್ಲ ಕೈಯ ದುಡಿತಕ್ಕೆ ।।
ಬಿಡುವಿರದು ಬಣಗು ಚಿಂತೆಗೆ, ಬುತ್ತಿ ಹಂಗಿರದು ।
ಕಡಿದಲ್ಲವರ್ಗೆ ಬಾಳ್ – ಮಂಕುತಿಮ್ಮ ।। 668 ||
baDagi bEsaayi karmigarEnu yOgigaLo
muDupu avara manasu ella kaiya duDitakke
biDuvu iradu baNagu chiMtege butti haMgu iradu
kaDididallavarige baalu - Mankutimma
"Carpenters, farmers, daily wage laborers are no less yogis. Their mind is immersed on work at hand; There is no time for futile thinking or fear of food, Life is never a hurdle for them! - Mankutimma"
BG:
Krishna further goes on to say, if you cannot even do Karma with him in conscience, then jsut offer all the results of your karma to him : "If you are unable to even work for Me in devotion, then try to renounce the fruits of your actions and be situated in the self"
ಅಥೈತದಪ್ಯಶಕ್ತೋಽಸಿ ಕರ್ತುಂ ಮದ್ಯೋಗಮಾಶ್ರಿತಃ
ಸರ್ವಕರ್ಮಫಲತ್ಯಾಗಂ ತತಃ ಕುರು ಯತಾತ್ಮವಾನ್ .. | 12-11 |
MK:
ನಾಸಿಕದೊಳುಚ್ಛ್ವಾಸ ನಿಶ್ವಾಸ ನಡೆವಂತೆ ।
ಸೂಸುತ್ತಲಿರಲಿ ನಿನ್ನಿರವು ಮಂಗಳವ ।।
ಆಶಿಸದೆ ಸಂಕಲ್ಪಯತ್ನಗಳನಿನಿತುಮಂ ।
ಸಾಜವಾಗಲಿ ಸಯ್ಪು – ಮಂಕುತಿಮ್ಮ ।। 712 ||
naasikadoLu uchvaasa nishvaasa nadevante
soosutta irali ninniravu maMgaLava
aashisade saMkalpa yatnagaLanu initu mum
saajavaagali saypu - Mankutimma
"Just as breathing in and out happens naturally without any conscious effort, let your presence exhale welfare and auspiciousness around; Without wishing, deciding or working for it. Let life become natural - Mankutimma"
DVG's above lines are a mirror to these below lines:
"In the beginning we all are unconsciously incompetent, but once we realize we are incompetent and work towards it, we become consciously incompetent, then we make an effort to become consciously competent. This when done over a period of time, makes us unconsciously competent".
BG:
Krishna then warns that while doing Karma, we need to have karma viveka (karthavya viveka). We will need to have an understanding on what MUST be done instead of just what CAN be done.To get this karthavya viveka , we will need 3 main causes / reasons:
1) Motivation (Shubha Prerane)
2) Tools / materials for work to be done
3) A question to ask: (Need Analysis): Is it necessary to do this task? we will need to introspect for whom are we doing, what are we doing it for?
Krishna says: "Better than mechanical practice (Abhyasa) is knowledge (Jnaana); better than knowledge is meditation (Dhyana). Better than meditation is renunciation of the fruits of actions (Karma Phala Tyaaga), for peace immediately follows such renunciation"
ಶ್ರೇಯೋ ಹಿ ಜ್ಞಾನಮಭ್ಯಾಸಾಜ್ಜ್ಞಾನಾದ್ಧ್ಯಾನಂ ವಿಶಿಷ್ಯತೇ
ಧ್ಯಾನಾತ್ಕರ್ಮಫಲತ್ಯಾಗಸ್ತ್ಯಾಗಾಚ್ಛಾಂತಿರನಂತರಂ ..| 12-12 |
MK:
ಹೊಸಹೊಸಬನಾಗುವನನುಕ್ಷಣಂ ಮಾನವನು ।
ವಸುಧೆಯಾ ಮೂಸೆಯಲಿ ಪುಟಪಾಕವಾಂತು ।।
ರಸಮೂರ್ತಿಯಾಗುವನು ಜಗದಾತ್ಮಮತಿ ಬೆಳೆಯೆ ।
ಕಸವೆಲ್ಲ ಕಳೆದವನು – ಮಂಕುತಿಮ್ಮ ।। 604 ||
hosa hosabanu aaguvanu anukshaNam maanavanu
vasudheya mooseyali puTa paakavaantu
rasa moorthi aaguvanu jagada aatma mati beLeye
kasavella kaLedu avanu - Mankutimma
"Man's upliftment process should happen through this world. Our mind should be more like flowing water (instead of stagnant water) by broadening / growing which implies changes to personality every moment. Every man's goal is either "Ananda or shanti". He is bound to grow / change because such is the earth hearth's fire recipe. The experiences, the sufferings, the joys, the learnings, the exploration on this earth - makes him more adaptable (fluid = rasa), more acceptable of all variations, more inclusive across varied creatures. In the end, he is bound to let go of his ego and identify one with the supreme - Mankutimma"
BG:
Remaining 13# - 20# slokas in this chapter are referred to as "Geeta ksheera Samudrada Amrutha KalashagaLu" loved most by Gandhiji and Lokamanya tilak. Around 36 character traits of a devotee is listed as a checklist in these slokas and an individual who posses this traits are often dear to Krishna. We will look at them in brief:
In below two verses, Krishna says: "Those devotees are very dear to Me who are free from malice toward all living beings, who are friendly, and compassionate. They are free from attachment to possessions and egotism, equipoised in happiness and distress, and ever-forgiving. They are ever-contented, steadily united with Me in devotion, self-controlled, firm in conviction, and dedicated to Me in mind and intellect"
ಅದ್ವೇಷ್ಟಾ ಸರ್ವಭೂತಾನಾಂ ಮೈತ್ರಃ ಕರುಣ ಏವ ಚ
ನಿರ್ಮಮೋ ನಿರಹಂಕಾರಃ ಸಮದುಃಖಸುಖಃ ಕ್ಷಮೀ .. | 12-13 |
ಸಂತುಷ್ಟಃ ಸತತಂ ಯೋಗೀ ಯತಾತ್ಮಾ ದೃಢನಿಶ್ಚಯಃ
ಮಯ್ಯರ್ಪಿತಮನೋಬುದ್ಧಿರ್ಯೋ ಮದ್ಭಕ್ತಃ ಸ ಮೇ ಪ್ರಿಯಃ .. | 12-14 |
"Those who are not a source of annoyance to anyone and who in turn are not agitated by anyone, who are equal in pleasure and pain, and free from fear and anxiety, such devotees of Mine are very dear to Me"
ಯಸ್ಮಾನ್ನೋದ್ವಿಜತೇ ಲೋಕೋ ಲೋಕಾನ್ನೋದ್ವಿಜತೇ ಚ ಯಃ
ಹರ್ಷಾಮರ್ಷಭಯೋದ್ವೇಗೈರ್ಮುಕ್ತೋ ಯಃ ಸ ಚ ಮೇ ಪ್ರಿಯಃ .. | 12-15 |
"Those who are indifferent to worldly gain, externally and internally pure, skillful, without cares, untroubled, and free from selfishness in all undertakings, such devotees of Mine are very dear to Me"
ಅನಪೇಕ್ಷಃ ಶುಚಿರ್ದಕ್ಷ ಉದಾಸೀನೋ ಗತವ್ಯಥಃ
ಸರ್ವಾರಂಭಪರಿತ್ಯಾಗೀ ಯೋ ಮದ್ಭಕ್ತಃ ಸ ಮೇ ಪ್ರಿಯಃ .. | 12-16 |
"Those who neither rejoice in mundane pleasures nor despair in worldly sorrows, who neither lament for any loss nor hanker for any gain, who renounce both good and evil deeds, such persons who are full of devotion are very dear to Me"
ಯೋ ನ ಹೃಷ್ಯತಿ ನ ದ್ವೇಷ್ಟಿ ನ ಶೋಚತಿ ನ ಕಾಂಕ್ಷತಿ
ಶುಭಾಶುಭಪರಿತ್ಯಾಗೀ ಭಕ್ತಿಮಾನ್ಯಃ ಸ ಮೇ ಪ್ರಿಯಃ .. | 12-17 |
"Those, who are alike to friend and foe, equipoised in honor and dishonor, cold and heat, joy and sorrow, and are free from all unfavorable association; those who take praise and reproach alike, who are given to silent contemplation, content with what comes their way, without attachment to the place of residence, whose intellect is firmly fixed in Me, and who are full of devotion to Me, such persons are very dear to Me"
ಸಮಃ ಶತ್ರೌ ಚ ಮಿತ್ರೇ ಚ ತಥಾ ಮಾನಾಪಮಾನಯೋಃ
ಶೀತೋಷ್ಣಸುಖದುಃಖೇಷು ಸಮಃ ಸಂಗವಿವರ್ಜಿತಃ .. | 12-18 |
ತುಲ್ಯನಿಂದಾಸ್ತುತಿರ್ಮೌನೀ ಸಂತುಷ್ಟೋ ಯೇನ ಕೇನಚಿತ್
ಅನಿಕೇತಃ ಸ್ಥಿರಮತಿರ್ಭಕ್ತಿಮಾನ್ಮೇ ಪ್ರಿಯೋ ನರಃ .. | 12-19 |
"Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal, they are exceedingly dear to Me"
ಯೇ ತು ಧರ್ಮ್ಯಾಮೃತಮಿದಂ ಯಥೋಕ್ತಂ ಪರ್ಯುಪಾಸತೇ
ಶ್ರದ್ದಧಾನಾ ಮತ್ಪರಮಾ ಭಕ್ತಾಸ್ತೇಽತೀವ ಮೇ ಪ್ರಿಯಾಃ .. | 12-20 |
In this chapter, Krishna is seen explaining in a very step wise approach of the ways to reach him. We can reach him through unparalleled devotion (bhakti marga through abhyaasa), but if that becomes difficult to focus mind, then through performing karma with him in conscience, if that is also difficult, then just renouncing the fruits of our karma to him is also good enough.
BG:
Arjuna Inquired: "Between those who are steadfastly devoted to Your personal form and those who worship the formless Brahman, who do You consider to be more perfect in Yog?"
ಏವಂ ಸತತಯುಕ್ತಾ ಯೇ ಭಕ್ತಾಸ್ತ್ವಾಂ ಪರ್ಯುಪಾಸತೇ
ಯೇ ಚಾಪ್ಯಕ್ಷರಮವ್ಯಕ್ತಂ ತೇಷಾಂ ಕೇ ಯೋಗವಿತ್ತಮಾಃ .. | 12-1 |
MK: DVG ponders this at the very first poem in hsi Kagga. we are so tuned to perceiving things by seeing, but yet, we have a strong faith (nambike) that we accept there is a super power whom we cant see.
ಶ್ರೀ ವಿಷ್ಣು ವಿಶ್ವಾದಿ ಮೂಲ ಮಾಯಾಲೋಲ ।
ದೇವ ಸರ್ವೇಶ ಪರಬೊಮ್ಮನೆಂದು ಜನಂ ॥
ಆವುದನು ಕಾಣದೊಡಮಳ್ತಿಯಿಂ ನಂಬಿಹುದೊ ।
ಆ ವಿಚಿತ್ರಕೆ ನಮಿಸೊ – ಮಂಕುತಿಮ್ಮ ॥ 1 ॥
Shri Vishnu VishwAdi moola mAyAlOla
Deva sarvesha parabommnandu janam
Avudanu kANadoDamaLthiyam nambihudo
Aa vichitrake namiso- Mankuthimma
Oh! Mankutimma, salute to that strangeness that people believe in heavily without even seeing. They all describe it differently – Sri Vishnu, beginning of everything including this world, Weaver of this web of magic, Omnipotent God and the creator.
BG:
Krishna says: 'Who with steadfast faith (yedabidade) and utmost focus always engage in the devotion of saguna roopa of me, are best yogis"
The catch in this sloka is, it is not easy to even have utmost devotion despite worshiping him in saguna roopa (where eyes can see and perceive). It should only come through consistent practice.
ಮಯ್ಯಾವೇಶ್ಯ ಮನೋ ಯೇ ಮಾಂ ನಿತ್ಯಯುಕ್ತಾ ಉಪಾಸತೇ
ಶ್ರದ್ಧಯಾ ಪರಯೋಪೇತಾಃ ತೇ ಮೇ ಯುಕ್ತತಮಾ ಮತಾಃ .. | 12-2 |
MK: DVG explains through this poem - that anything which gets done continuously over a period of time, becomes a habit, and any habit pursued over a period of time, becomes an attitude.
ಉತ್ತಮತೆ ಇಂತೆಂದು ಮತಿಗೆ ತೋರ್ದೊಡೇನು!
ವೃತ್ತಿಯೋಳ್ ಅದು ಊರಿ ಸ್ವಭಾವಾಂಶವಾಗಲ್ ||
ಮತ್ತು ಮತ್ತೆ ಅನುವರ್ತಿಸುತ, ಭಂಗವಾದಂದು!
ಯತ್ನಿಸುತ್ತಿನ್ನುಂ ಮರಳಿ! – ಮಂಕುತಿಮ್ಮ ।। 697 ||
uttamamate intendu matige tordodenu
vruttiYoL adu oori svabhaava amshavaagal
mattu matte anuvartisuta bhangavaadandu
yatnisuttinum marali - Mankutimma || 697 ||
"What is use if mind knows what is good or one has better intellect. Unless it gets into becoming a part of your behavior so that it gets incorporated in your daily activities even at the behest of defeat. That good which gets rooted in mind shall be a habit and one should keep trying despite failures - Mankutimma"
ಸೃಷ್ಟಿರೂಪಂಗಳವತಾರದೊಳ್ ಕ್ರಮಲಕ್ಷ್ಯ ।
ಪುಷ್ಟವಾಗಿರ್ದೊಡೇನಿಲ್ಲದೊಡದೇನು? ॥
ಶಿಷ್ಟಮಾದುದು ಸತ್ತ್ವವದನು ಸೋಕದು ರೂಪ ।
ದೃಷ್ಟಿ ಸತ್ತ್ವದೊಳಿರಲಿ – ಮಂಕುತಿಮ್ಮ ॥ 114 ॥
Srushti roopa avataara krama lakshya
pushtavaagi irdodem illadodem?
Shishtamaadudu satva adanu sOkadu roopa
drushti satva doLu irali - Mankutimma
"We believe that the entire creation / universe is a form of the super power (his avatar). Whether such a creation follows an order or erratic is irrelevant. Such an outward appearence may or may not be disciplined or polite. But what is important, is the ultimate essence or source of this creation, the supreme power which is totally detached from creation on its impacts, but yet is the creation itself. Our ultimate seek or goal should be towards such essence or hidden source than the outward visible power - Mankutimma"
BG:
Krishna then goes on to say, those that worship him in formless nirguna roopa also can reach him in the next two slokas (3 - 4). "But those who worship the formless aspect of the Absolute Truth—the imperishable, the indefinable, the unmanifest, the all-pervading, the unthinkable, the unchanging, the eternal, and the immoveable—by restraining their senses and being even-minded everywhere, such persons, engaged in the welfare of all beings, also attain Me"
ಯೇ ತ್ವಕ್ಷರಮನಿರ್ದೇಶ್ಯಮವ್ಯಕ್ತಂ ಪರ್ಯುಪಾಸತೇ
ಸರ್ವತ್ರಗಮಚಿಂತ್ಯಂಚ ಕೂಟಸ್ಥಮಚಲಂಧ್ರುವಂ .. | 12-3 |
ಸನ್ನಿಯಮ್ಯೇಂದ್ರಿಯಗ್ರಾಮಂ ಸರ್ವತ್ರ ಸಮಬುದ್ಧಯಃ
ತೇ ಪ್ರಾಪ್ನುವಂತಿ ಮಾಮೇವ ಸರ್ವಭೂತಹಿತೇ ರತಾಃ .. | 12-4 |
Krishna further goes onto say, both are viable options, but its "how fast" or "how easy" factors that determine what path fits which person to choose based on his merit or capacity. sloka 5 says, nirguna roopa path - is most difficult and needs more effort to reach him via that path: "For those whose minds are attached to the unmanifest, the path of realization is full of tribulations. Worship of the unmanifest is exceedingly difficult for embodied beings"
ಕ್ಲೇಶೋಽಧಿಕತರಸ್ತೇಷಾಮವ್ಯಕ್ತಾಸಕ್ತಚೇತಸಾಂ
ಅವ್ಯಕ್ತಾ ಹಿ ಗತಿರ್ದುಃಖಂ ದೇಹವದ್ಭಿರವಾಪ್ಯತೇ .. | 12-5 |
Krishna then goes on to say, when one finds it difficult to fix the mind upon him on either of the paths, we should try and try practicing. "If you are unable to fix your mind steadily on Me, O Arjun, then practice remembering Me with devotion while constantly restraining the mind from worldly affairs."
ಅಥ ಚಿತ್ತಂ ಸಮಾಧಾತುಂ ನ ಶಕ್ನೋಷಿ ಮಯಿ ಸ್ಥಿರಂ
ಅಭ್ಯಾಸಯೋಗೇನ ತತೋ ಮಾಮಿಚ್ಛಾಪ್ತುಂ ಧನಂಜಯ .. | 12-9 |
MK:
ಸಂತತದಶಿಕ್ಷೆಯಿಂ ದೀರ್ಘದಭ್ಯಾಸದಿಂ-।
ದಂತರಂಗದ ಕಡಲು ಶಾಂತಿಗೊಳಲಹುದು ।।
ಸಂತೃಪ್ತವೃತ್ತಿಯಿಂದೇಕಾಂತಸೇವೆಯಿಂ ।
ಸಂತಯಿಸು ಚಿತ್ತವನು – ಮಂಕುತಿಮ್ಮ ।। 705 ||
santatada shiksheyim deerghada abhyaasadim
antarangada kadalu shaanti goLalahudu
santrupta vrutti inda ekaanta seve im
santaisu chittavanu - Mankutimma
“One must punish the mind for straying always and resort to long term training on austerity. Only then one can attain inner tranquillity. Through self-introspection, One must placate his mind by being satisfied at work and serving (God) alone.” – Mankutimma
BG:
Krishna says, If you find Abhyasa yoga difficult when mind cannot focus with steadfast devotion (as it is chanchala), then perform karma with me in your conscience: "If you cannot practice remembering Me with devotion, then just try to work for Me. Thus performing devotional service to Me, you shall achieve the stage of perfection"
The catch in this phrase is, when we are doing karma, mind becomes less restless because it focuses on the task to be done instead of wandering on irrelevant thoughts. For ex: when we have to pass a thread to a needle's eye, we can hold our mind to focus on it and get it done without letting it wander for those few moments. Thus when we do such mundane tasks with god in our conscience (wishing well and good for all around), we are sure to reach him.
ಅಭ್ಯಾಸೇಽಪ್ಯಸಮರ್ಥೋಽಸಿ ಮತ್ಕರ್ಮಪರಮೋ ಭವ
ಮದರ್ಥಮಪಿ ಕರ್ಮಾಣಿ ಕುರ್ವನ್ಸಿದ್ಧಿಮವಾಪ್ಸ್ಯಸಿ .. | 12-10 |
MK:
ಬಡಗಿ ಬೇಸಾಯಿ ಕರ್ಮಿಗರೇನು ಯೋಗಿಗಳೊ ।
ಮುಡುಪವರ ಮನಸೆಲ್ಲ ಕೈಯ ದುಡಿತಕ್ಕೆ ।।
ಬಿಡುವಿರದು ಬಣಗು ಚಿಂತೆಗೆ, ಬುತ್ತಿ ಹಂಗಿರದು ।
ಕಡಿದಲ್ಲವರ್ಗೆ ಬಾಳ್ – ಮಂಕುತಿಮ್ಮ ।। 668 ||
baDagi bEsaayi karmigarEnu yOgigaLo
muDupu avara manasu ella kaiya duDitakke
biDuvu iradu baNagu chiMtege butti haMgu iradu
kaDididallavarige baalu - Mankutimma
"Carpenters, farmers, daily wage laborers are no less yogis. Their mind is immersed on work at hand; There is no time for futile thinking or fear of food, Life is never a hurdle for them! - Mankutimma"
BG:
Krishna further goes on to say, if you cannot even do Karma with him in conscience, then jsut offer all the results of your karma to him : "If you are unable to even work for Me in devotion, then try to renounce the fruits of your actions and be situated in the self"
ಅಥೈತದಪ್ಯಶಕ್ತೋಽಸಿ ಕರ್ತುಂ ಮದ್ಯೋಗಮಾಶ್ರಿತಃ
ಸರ್ವಕರ್ಮಫಲತ್ಯಾಗಂ ತತಃ ಕುರು ಯತಾತ್ಮವಾನ್ .. | 12-11 |
MK:
ನಾಸಿಕದೊಳುಚ್ಛ್ವಾಸ ನಿಶ್ವಾಸ ನಡೆವಂತೆ ।
ಸೂಸುತ್ತಲಿರಲಿ ನಿನ್ನಿರವು ಮಂಗಳವ ।।
ಆಶಿಸದೆ ಸಂಕಲ್ಪಯತ್ನಗಳನಿನಿತುಮಂ ।
ಸಾಜವಾಗಲಿ ಸಯ್ಪು – ಮಂಕುತಿಮ್ಮ ।। 712 ||
naasikadoLu uchvaasa nishvaasa nadevante
soosutta irali ninniravu maMgaLava
aashisade saMkalpa yatnagaLanu initu mum
saajavaagali saypu - Mankutimma
"Just as breathing in and out happens naturally without any conscious effort, let your presence exhale welfare and auspiciousness around; Without wishing, deciding or working for it. Let life become natural - Mankutimma"
DVG's above lines are a mirror to these below lines:
"In the beginning we all are unconsciously incompetent, but once we realize we are incompetent and work towards it, we become consciously incompetent, then we make an effort to become consciously competent. This when done over a period of time, makes us unconsciously competent".
BG:
Krishna then warns that while doing Karma, we need to have karma viveka (karthavya viveka). We will need to have an understanding on what MUST be done instead of just what CAN be done.To get this karthavya viveka , we will need 3 main causes / reasons:
1) Motivation (Shubha Prerane)
2) Tools / materials for work to be done
3) A question to ask: (Need Analysis): Is it necessary to do this task? we will need to introspect for whom are we doing, what are we doing it for?
Krishna says: "Better than mechanical practice (Abhyasa) is knowledge (Jnaana); better than knowledge is meditation (Dhyana). Better than meditation is renunciation of the fruits of actions (Karma Phala Tyaaga), for peace immediately follows such renunciation"
ಶ್ರೇಯೋ ಹಿ ಜ್ಞಾನಮಭ್ಯಾಸಾಜ್ಜ್ಞಾನಾದ್ಧ್ಯಾನಂ ವಿಶಿಷ್ಯತೇ
ಧ್ಯಾನಾತ್ಕರ್ಮಫಲತ್ಯಾಗಸ್ತ್ಯಾಗಾಚ್ಛಾಂತಿರನಂತರಂ ..| 12-12 |
MK:
ಹೊಸಹೊಸಬನಾಗುವನನುಕ್ಷಣಂ ಮಾನವನು ।
ವಸುಧೆಯಾ ಮೂಸೆಯಲಿ ಪುಟಪಾಕವಾಂತು ।।
ರಸಮೂರ್ತಿಯಾಗುವನು ಜಗದಾತ್ಮಮತಿ ಬೆಳೆಯೆ ।
ಕಸವೆಲ್ಲ ಕಳೆದವನು – ಮಂಕುತಿಮ್ಮ ।। 604 ||
hosa hosabanu aaguvanu anukshaNam maanavanu
vasudheya mooseyali puTa paakavaantu
rasa moorthi aaguvanu jagada aatma mati beLeye
kasavella kaLedu avanu - Mankutimma
"Man's upliftment process should happen through this world. Our mind should be more like flowing water (instead of stagnant water) by broadening / growing which implies changes to personality every moment. Every man's goal is either "Ananda or shanti". He is bound to grow / change because such is the earth hearth's fire recipe. The experiences, the sufferings, the joys, the learnings, the exploration on this earth - makes him more adaptable (fluid = rasa), more acceptable of all variations, more inclusive across varied creatures. In the end, he is bound to let go of his ego and identify one with the supreme - Mankutimma"
BG:
Remaining 13# - 20# slokas in this chapter are referred to as "Geeta ksheera Samudrada Amrutha KalashagaLu" loved most by Gandhiji and Lokamanya tilak. Around 36 character traits of a devotee is listed as a checklist in these slokas and an individual who posses this traits are often dear to Krishna. We will look at them in brief:
In below two verses, Krishna says: "Those devotees are very dear to Me who are free from malice toward all living beings, who are friendly, and compassionate. They are free from attachment to possessions and egotism, equipoised in happiness and distress, and ever-forgiving. They are ever-contented, steadily united with Me in devotion, self-controlled, firm in conviction, and dedicated to Me in mind and intellect"
ಅದ್ವೇಷ್ಟಾ ಸರ್ವಭೂತಾನಾಂ ಮೈತ್ರಃ ಕರುಣ ಏವ ಚ
ನಿರ್ಮಮೋ ನಿರಹಂಕಾರಃ ಸಮದುಃಖಸುಖಃ ಕ್ಷಮೀ .. | 12-13 |
ಸಂತುಷ್ಟಃ ಸತತಂ ಯೋಗೀ ಯತಾತ್ಮಾ ದೃಢನಿಶ್ಚಯಃ
ಮಯ್ಯರ್ಪಿತಮನೋಬುದ್ಧಿರ್ಯೋ ಮದ್ಭಕ್ತಃ ಸ ಮೇ ಪ್ರಿಯಃ .. | 12-14 |
"Those who are not a source of annoyance to anyone and who in turn are not agitated by anyone, who are equal in pleasure and pain, and free from fear and anxiety, such devotees of Mine are very dear to Me"
ಯಸ್ಮಾನ್ನೋದ್ವಿಜತೇ ಲೋಕೋ ಲೋಕಾನ್ನೋದ್ವಿಜತೇ ಚ ಯಃ
ಹರ್ಷಾಮರ್ಷಭಯೋದ್ವೇಗೈರ್ಮುಕ್ತೋ ಯಃ ಸ ಚ ಮೇ ಪ್ರಿಯಃ .. | 12-15 |
"Those who are indifferent to worldly gain, externally and internally pure, skillful, without cares, untroubled, and free from selfishness in all undertakings, such devotees of Mine are very dear to Me"
ಅನಪೇಕ್ಷಃ ಶುಚಿರ್ದಕ್ಷ ಉದಾಸೀನೋ ಗತವ್ಯಥಃ
ಸರ್ವಾರಂಭಪರಿತ್ಯಾಗೀ ಯೋ ಮದ್ಭಕ್ತಃ ಸ ಮೇ ಪ್ರಿಯಃ .. | 12-16 |
"Those who neither rejoice in mundane pleasures nor despair in worldly sorrows, who neither lament for any loss nor hanker for any gain, who renounce both good and evil deeds, such persons who are full of devotion are very dear to Me"
ಯೋ ನ ಹೃಷ್ಯತಿ ನ ದ್ವೇಷ್ಟಿ ನ ಶೋಚತಿ ನ ಕಾಂಕ್ಷತಿ
ಶುಭಾಶುಭಪರಿತ್ಯಾಗೀ ಭಕ್ತಿಮಾನ್ಯಃ ಸ ಮೇ ಪ್ರಿಯಃ .. | 12-17 |
"Those, who are alike to friend and foe, equipoised in honor and dishonor, cold and heat, joy and sorrow, and are free from all unfavorable association; those who take praise and reproach alike, who are given to silent contemplation, content with what comes their way, without attachment to the place of residence, whose intellect is firmly fixed in Me, and who are full of devotion to Me, such persons are very dear to Me"
ಸಮಃ ಶತ್ರೌ ಚ ಮಿತ್ರೇ ಚ ತಥಾ ಮಾನಾಪಮಾನಯೋಃ
ಶೀತೋಷ್ಣಸುಖದುಃಖೇಷು ಸಮಃ ಸಂಗವಿವರ್ಜಿತಃ .. | 12-18 |
ತುಲ್ಯನಿಂದಾಸ್ತುತಿರ್ಮೌನೀ ಸಂತುಷ್ಟೋ ಯೇನ ಕೇನಚಿತ್
ಅನಿಕೇತಃ ಸ್ಥಿರಮತಿರ್ಭಕ್ತಿಮಾನ್ಮೇ ಪ್ರಿಯೋ ನರಃ .. | 12-19 |
"Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal, they are exceedingly dear to Me"
ಯೇ ತು ಧರ್ಮ್ಯಾಮೃತಮಿದಂ ಯಥೋಕ್ತಂ ಪರ್ಯುಪಾಸತೇ
ಶ್ರದ್ದಧಾನಾ ಮತ್ಪರಮಾ ಭಕ್ತಾಸ್ತೇಽತೀವ ಮೇ ಪ್ರಿಯಾಃ .. | 12-20 |
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