Sampoorna Mahabharata • సంపూర్ణ శ్రీమహాభారతము • Episode 652

Episode 652: Chap 3
Story of chap 2
The monkey said to Mitravanta, “When Susharma wandered in the forests, the animals in the vicinity became calm & friendly. Gradually, even joys-sorrows, heat-cold & other dualities weakened in them.
Susharma has abandoned his body. Yet, his vibrations pervade this place. For this reason, tigers and goats in your herd have abandoned hate and have become calm. Being a monkey, I sit calmly and meditate. This tiger is unable to pounce on others. The goat was his wife in his past birth, but she has abandoned her hate for him. This is Susharma’s influence. It is the power of that rock in the temple’.
Devasharma! I went to that stone, read the verses loudly so that the goat and tiger could listen. I did this daily. Gradually like Susharma I too experienced Jnana-samadhi-siddhi. Although these animals could not reach the samadhi state, sattva-guna has multiplied in them. Therefore, you read these verses every single day. Jnana will dawn in you’- said Mitravanta.
Devasharma bowed to him. He went to the temple, & memorized the verses. From then unfailingly he chanted the 2nd chapter. He also studied the meanings wherever possible. Due to this, in a short time, he achieved accomplishment in Jnana.
The 2nd chapter is the essence of the entire Bhagavad Gita. Due to its power, those who chant it daily go beyond dualities. Also with their presence, they cause all living beings to shed their enmity & lead calm lives.
Chapter 3- Karma Yoga
The word ‘Karma’ here refers to the ‘duties mandated by the Vedas/ Smritis’. People of all castes have certain duties ordained by the Vedas or Smritis. They are ‘Nitya karma’ i.e., duties that must be unfailingly completed every day. For ex., performing Sandhya Vandana, japa, fire-worship (agnihotra), taking bath etc. The Smritis say that people of every caste have their own ordained duties which must be unfailingly adhered to.
Along with the ordained duties, Vedas also detail about fruitive activities/ kāmya karma (activities done seeking results). For ex., a person seeking heaven must perform Jyotishtoma; a person seeking cattle-wealth should perform Chitra yaga.
Krishna says that akin to fruitive activities, even ordained duties (nitya karma) yield fruit. In this sense, no difference exists between them. Yet, the ordained deed should not be done seeking results, because activities done seeking results trap the being in rebirths. Hence, He says, ‘Even swadharma (duty mandated by the Vedas) should be done without expectation. It should be desire-free (nishkāma)’.
In a nutshell, every person has some mandated duties which accrue to him by birth in that caste. He must unfailingly abide by them without expectation. ‘By doing Japa I will obtain this fruit’- this desire is wrong. The action must be performed without seeking any result. Although the performed japa is bound to yield fruit, it must be done with the determination, ‘Doing japa is my duty for being born a human’. With this attitude, every deed must be performed with faith & dedication & not with desire.
Completing the ordained duty with a desire-free attitude (nishkāma) is called Karma-yoga. Karma-yoga purifies the mind. With the purified mind, he must listen to Vedanta. This will lead to Jnana in him. It takes him to liberation.
The Lord dedicates this 3rd chapter to explain Karma-yoga which gradually takes the person to liberation.
Arjuna uvāca:
jyāyasī cēt karmaṇas tē matā buddhirjanārdanatatkiṁ karmaṇi ghōrē māṁ niyōjayasi kēśava
O Janardana! When You opine that Sānkhya-path is superior to the Karma-path, why do you push me into Karma-yoga? More importantly, when my mandated duty is a terrible one?
In the 2nd chapter, the Lord spoke about two avasthas called Sānkhya-yoga & Karma-yoga. Avastha here refers to the ‘present level’ of the aspirant.
Starting with verse ‘aśocyān anvaśōcastvam’ He taught the wisdom called sānkhya. From ‘prajahāti yadā kāmān’ and till the end of that chapter, He had said, ‘those who have the wisdom called sānkhya must renounce all actions’. Those who follow Sānkhya yoga (Jnana-yoga) are called Sānkhyas. While concluding the 2nd chapter, He had said, ‘eśā brāhmi,- Sānkhya undoubtedly showers liberation.
He had glorified Sānkhya. But he asked Arjuna to pursue Karma-yoga saying ‘Karmanyēva adhikāraste’ - ‘you have right only for Karma-yoga’. He further instructed, ‘Mā tē sangōstu akarmani’- do not entertain thoughts about renouncing actions.
Hence Arjuna now questioned, ‘O Janardana! You are asking me to engage in action. While you are advocating the path of Karma-yoga, from your words it appears as if You hold Sānkhya yoga in high esteem. Why are you asking me to engage in this terrible Karma-yoga which will not even take me towards liberation?’