Bg 7.27
icchā-dveṣa-samutthena dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ sarge yānti paran-tapa
Bg 7.28
yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ
Bg 7.29
jarā-maraṇa-mokṣāya mām āśritya yatanti ye
te brahma tad viduḥ kṛtsnam adhyātmaṁ karma cākhilam
Translation
27. By the delusion of the pairs-of-opposites arising from desire and aversion, O Bharata, all beings are subject to delusion at birth, O Parantapa (scorcher of foes) .
28. But those men of virtuous deeds whose sins have come to an end, who are freed from the delusion of the pairs-of-opposites and steadfast in vows, worship Me.
29. Those who strive for liberation from old age and death, taking refuge in Me --- They realise in full that BRAHMAN, the whole knowledge of the Self and all action.
Commentary
A highly scientific and extremely subtle philosophical truth has been suggested in this stanza. In his attempt to explain why and how the ego-centric personality in man fails to cognise His all-full nature, the Lord touches, by implication, the very fundamentals discovered and discussed by modern biologists in explaining the evolution of organisms. The instinct of self-preservation is the most powerful urge under which the individualised ego tries to live its life of continuous change. This instinct of preservation expresses itself in the intellectual zone as binding desires for things that contribute to the continuous welfare and well-being of the individual's mundane existence.
When the impulse of desire, flowing from a bosom towards an object of attachment, gets half-way bumped upon an object or a being that stands between the bosom that craves and the object-of-craving, the refracted desire-thoughts express themselves as aversion (II-52, 53). In the tug-of-war between these two forces of desire and aversion, the hapless ego gets torn asunder and comes to suffer the agonising pain of lynching tensions within. Naturally, its mind-and-intellect become fully preoccupied with its pursuits of the things of its desire, and with its efforts at running away from the objects of its aversion. Soon the ego-centric personality becomes endlessly preoccupied, totally confused and completely exhausted. The host of thought-disturbances that are thereby created in the mental, and in the intellectual zones, breed among themselves and add day by day to the chaos within. The 'agitation' (Vikshepa) is that which veils (Avarana) the Truth from the direct cognition of the individual.
Therefore, the only way by which we can come to rediscover our equipoise and tranquillity as the Eternal Self, is to arrest, control and win over the agitations of the mind. All spiritual practices in all religions of the world are techniques --- either emotional, or intellectual or physical --- that aim at bringing about at least one solitary moment of perfect mental poise. Such a moment of poise is the moment of perfect mental illumination, the auspicious hour of Self-re-discovery and fulfilment of the reunion.
But unfortunately, adds the Lord in a divinely pathetic note, "ALL BEINGS FALLS INTO THIS DELUSION AT THEIR VERY BIRTH." This is not a pessimistic submission as to the sorrowful destiny of a man, to escape from which he is incapacitated from birth. Unlike the Christ-religion, our Krishna-religion does not conceive a man as "a child of sin." The Master-optimist, the Teacher of Hope, the Joyous Dancer of the Jamuna banks, is expressing here only a philosophical truth, that the very birth of an individual into a given embodiment, with its available environment, is the tragedy that he himself had planned out elaborately for the fulfilment of his own deep cravings and secret desires.
To get out of these delusions and gain the right knowledge constitutes the Sacred Goal of Life, and the Geeta is the Song of the Self that enchants the erring souls away from their confusions to the inviting fields of the joyous Perfection.
TO SHOW THEN WHAT THE QUALIFICATION OF THOSE WHO SEEK THE TRUTH ARE, THE FOLLOWING IS GIVEN:
"MEN OF VIRTUOUS DEEDS," as a result of their actions, "COME TO CLEANSE THEIR SINFUL NATURE" --- is a declaration that needs to be correctly understood. Sin is not the nature of man; according to Vedanta, it is only the tarnish that has come to dim the brilliance of the Self, due to an error of judgement in the individual. The craving of the mind-and-intellect, to live in subservience to the calls and appetites of the grosser outer world, is the root-cause for the negative values entertained by us, which ultimately result in 'sins.' He is called a sinful-person in whom his body makes the heaviest calls on his time and attention. In such a person, the body becomes the dominant partner, and it 'enslaves' the self. An extrovert life --- a life spent in pursuing the satisfaction of his sensuous desires, to comfort and console every one of his paltry emotions --- is the way of the sinful.
Such a passionate animal-life leaves gross impressions upon the mind and intellect. Impressions (vasanas) decide the future flow of thoughts. As the thoughts, so the actions, and the action deepen the vasanas.
To break this 'vasana-thought-action' chain which is now digging the grave of the individual's peace and tranquillity, it is advised that he start a new life of meritorious actions. Merit (punya) is a contrast to sin (papa) and therefore, it is constituted of actions, feelings and thoughts, dedicated to the godly and the divine. All introvert actions undertaken in the cognition of "THE SELF I AM," would create in their wake new impressions. In the long run, the patterns of sin that existed in the bosom are wiped out and new divine designs are created therein.
Such a prepared mind-intellect, from which almost all its negativities have been rubbed off is "FREE FROM THE DELUSION OF THE PAIRS-OF-OPPOSITES." It then becomes an instrument that can, with a single-pointed steadfastness and firm resolve, meditate upon the Self.
WHAT WOULD BE THE MOTIVE IN THE HEART OF THOSE WHO ARE THUS MEDITATING UPON THE SELF AFTER THEIR MINDS HAVE BEEN READJUSTED BY LIVING THE LIFE-DIVINE? LISTEN:
Those who thus strive diligently to cleanse their hearts of their wrong tendencies and bring their minds so purified for higher contemplation upon the Self, do so in order to gain "FREEDOM FROM OLD AGE AND DEATH." But the modern world is also striving to discover methods of arresting death and avoiding old age. However, this physical continuity of existence in the world is not the goal that has been hinted at here in the Science of spiritual evolution.
Birth, growth, disease, decay and death are the natural modifications that come to every man, or being, living in a given manifestation to the ripe old age of its full existence. Such modifications as experiences of change are the agonising sources of all pains in life. But for this change, a complete and unbroken happiness could be our lot. The attempt of a spiritual seeker, in his meditation upon the Self, is to get over all his identifications with the realm of change, and the entire province of change is indicated by these two familiar terms "OLD AGE AND DEATH."
Such a true meditator, meditating upon the Self, comes to realise his identity with the Conscious Principle in him, the Self. The Self in the individual (Atman) is the Eternal Truth, which is the Substratum for the whole universe (Brahman). To realise the Self is to become Brahman, since the Self in the individual is the One Self everywhere. This non-duality of the Truth is implied here in this stanza when it declares that "THOSE WHO MEDITATE UPON ME, THE SELF, COME TO 'KNOW BRAHMAN."
That the man of realisation is not therefore an impotent fool in worldly transactions, has been clearly brought out here, when Krishna says that the Perfected One not only realises the All-pervading Self, but at once comprehends "THE WORKING OF THE PSYCHOLOGICAL FORCES (ADHYATMA) IN HIM AND BECOMES PROFICIENT IN ALL ACTIVITIES (KARMA)." It is very well realised by all men of experience, that he alone can serve the world who has a full and complete knowledge of the psychology of the world, and also has a perfect control over his own mind. A man of harmonious perfection is the fittest instrument to sing the Song of Truth, and such an individual must be the best integrated personality, smart and efficient in all activities.
Sources: vedabase.com; The Holy Geeta
icchā-dveṣa-samutthena dvandva-mohena bhārata
sarva-bhūtāni sammohaṁ sarge yānti paran-tapa
Bg 7.28
yeṣāṁ tv anta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ
Bg 7.29
jarā-maraṇa-mokṣāya mām āśritya yatanti ye
te brahma tad viduḥ kṛtsnam adhyātmaṁ karma cākhilam
Translation
27. By the delusion of the pairs-of-opposites arising from desire and aversion, O Bharata, all beings are subject to delusion at birth, O Parantapa (scorcher of foes) .
28. But those men of virtuous deeds whose sins have come to an end, who are freed from the delusion of the pairs-of-opposites and steadfast in vows, worship Me.
29. Those who strive for liberation from old age and death, taking refuge in Me --- They realise in full that BRAHMAN, the whole knowledge of the Self and all action.
Commentary
A highly scientific and extremely subtle philosophical truth has been suggested in this stanza. In his attempt to explain why and how the ego-centric personality in man fails to cognise His all-full nature, the Lord touches, by implication, the very fundamentals discovered and discussed by modern biologists in explaining the evolution of organisms. The instinct of self-preservation is the most powerful urge under which the individualised ego tries to live its life of continuous change. This instinct of preservation expresses itself in the intellectual zone as binding desires for things that contribute to the continuous welfare and well-being of the individual's mundane existence.
When the impulse of desire, flowing from a bosom towards an object of attachment, gets half-way bumped upon an object or a being that stands between the bosom that craves and the object-of-craving, the refracted desire-thoughts express themselves as aversion (II-52, 53). In the tug-of-war between these two forces of desire and aversion, the hapless ego gets torn asunder and comes to suffer the agonising pain of lynching tensions within. Naturally, its mind-and-intellect become fully preoccupied with its pursuits of the things of its desire, and with its efforts at running away from the objects of its aversion. Soon the ego-centric personality becomes endlessly preoccupied, totally confused and completely exhausted. The host of thought-disturbances that are thereby created in the mental, and in the intellectual zones, breed among themselves and add day by day to the chaos within. The 'agitation' (Vikshepa) is that which veils (Avarana) the Truth from the direct cognition of the individual.
Therefore, the only way by which we can come to rediscover our equipoise and tranquillity as the Eternal Self, is to arrest, control and win over the agitations of the mind. All spiritual practices in all religions of the world are techniques --- either emotional, or intellectual or physical --- that aim at bringing about at least one solitary moment of perfect mental poise. Such a moment of poise is the moment of perfect mental illumination, the auspicious hour of Self-re-discovery and fulfilment of the reunion.
But unfortunately, adds the Lord in a divinely pathetic note, "ALL BEINGS FALLS INTO THIS DELUSION AT THEIR VERY BIRTH." This is not a pessimistic submission as to the sorrowful destiny of a man, to escape from which he is incapacitated from birth. Unlike the Christ-religion, our Krishna-religion does not conceive a man as "a child of sin." The Master-optimist, the Teacher of Hope, the Joyous Dancer of the Jamuna banks, is expressing here only a philosophical truth, that the very birth of an individual into a given embodiment, with its available environment, is the tragedy that he himself had planned out elaborately for the fulfilment of his own deep cravings and secret desires.
To get out of these delusions and gain the right knowledge constitutes the Sacred Goal of Life, and the Geeta is the Song of the Self that enchants the erring souls away from their confusions to the inviting fields of the joyous Perfection.
TO SHOW THEN WHAT THE QUALIFICATION OF THOSE WHO SEEK THE TRUTH ARE, THE FOLLOWING IS GIVEN:
"MEN OF VIRTUOUS DEEDS," as a result of their actions, "COME TO CLEANSE THEIR SINFUL NATURE" --- is a declaration that needs to be correctly understood. Sin is not the nature of man; according to Vedanta, it is only the tarnish that has come to dim the brilliance of the Self, due to an error of judgement in the individual. The craving of the mind-and-intellect, to live in subservience to the calls and appetites of the grosser outer world, is the root-cause for the negative values entertained by us, which ultimately result in 'sins.' He is called a sinful-person in whom his body makes the heaviest calls on his time and attention. In such a person, the body becomes the dominant partner, and it 'enslaves' the self. An extrovert life --- a life spent in pursuing the satisfaction of his sensuous desires, to comfort and console every one of his paltry emotions --- is the way of the sinful.
Such a passionate animal-life leaves gross impressions upon the mind and intellect. Impressions (vasanas) decide the future flow of thoughts. As the thoughts, so the actions, and the action deepen the vasanas.
To break this 'vasana-thought-action' chain which is now digging the grave of the individual's peace and tranquillity, it is advised that he start a new life of meritorious actions. Merit (punya) is a contrast to sin (papa) and therefore, it is constituted of actions, feelings and thoughts, dedicated to the godly and the divine. All introvert actions undertaken in the cognition of "THE SELF I AM," would create in their wake new impressions. In the long run, the patterns of sin that existed in the bosom are wiped out and new divine designs are created therein.
Such a prepared mind-intellect, from which almost all its negativities have been rubbed off is "FREE FROM THE DELUSION OF THE PAIRS-OF-OPPOSITES." It then becomes an instrument that can, with a single-pointed steadfastness and firm resolve, meditate upon the Self.
WHAT WOULD BE THE MOTIVE IN THE HEART OF THOSE WHO ARE THUS MEDITATING UPON THE SELF AFTER THEIR MINDS HAVE BEEN READJUSTED BY LIVING THE LIFE-DIVINE? LISTEN:
Those who thus strive diligently to cleanse their hearts of their wrong tendencies and bring their minds so purified for higher contemplation upon the Self, do so in order to gain "FREEDOM FROM OLD AGE AND DEATH." But the modern world is also striving to discover methods of arresting death and avoiding old age. However, this physical continuity of existence in the world is not the goal that has been hinted at here in the Science of spiritual evolution.
Birth, growth, disease, decay and death are the natural modifications that come to every man, or being, living in a given manifestation to the ripe old age of its full existence. Such modifications as experiences of change are the agonising sources of all pains in life. But for this change, a complete and unbroken happiness could be our lot. The attempt of a spiritual seeker, in his meditation upon the Self, is to get over all his identifications with the realm of change, and the entire province of change is indicated by these two familiar terms "OLD AGE AND DEATH."
Such a true meditator, meditating upon the Self, comes to realise his identity with the Conscious Principle in him, the Self. The Self in the individual (Atman) is the Eternal Truth, which is the Substratum for the whole universe (Brahman). To realise the Self is to become Brahman, since the Self in the individual is the One Self everywhere. This non-duality of the Truth is implied here in this stanza when it declares that "THOSE WHO MEDITATE UPON ME, THE SELF, COME TO 'KNOW BRAHMAN."
That the man of realisation is not therefore an impotent fool in worldly transactions, has been clearly brought out here, when Krishna says that the Perfected One not only realises the All-pervading Self, but at once comprehends "THE WORKING OF THE PSYCHOLOGICAL FORCES (ADHYATMA) IN HIM AND BECOMES PROFICIENT IN ALL ACTIVITIES (KARMA)." It is very well realised by all men of experience, that he alone can serve the world who has a full and complete knowledge of the psychology of the world, and also has a perfect control over his own mind. A man of harmonious perfection is the fittest instrument to sing the Song of Truth, and such an individual must be the best integrated personality, smart and efficient in all activities.
Sources: vedabase.com; The Holy Geeta
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