In Adhyay 5 Shlok 1, Arjun is asking that which one of these two, Karm Sanyas and Karmyog, is superior?
Important: - Description of Karm Sanyas: Karm Sanyas is of two types; 1. one Sanyas (renunciation) is that in which the devotee, inspired to attain God, stubbornly goes and sits in the jungle and does baseless sadhna; 2. second, even when staying at home does sadhna by forcefully (hathyog) sitting in one place for hours and abandoning the injunctions of the scriptures. Both of these are Karm Sanyasi.
Description of Karmyog: This is also of two types. One living with family, besides performing worldly tasks, does scripture-based sadhna, or without getting married, living at home or in a monastry, besides performing worldly actions i.e. rendering service, does scripture-based sadhna. Both of these are Karmyogi.
The second type of Karmyogis are those who live in family and do sadhna, abandoning the methods prescribed in the scriptures, or without getting married, serve in a monastry. These are also known as Karmyogi.
Meaning: The meaning of Shlok 2 is that the sadhaks who are not in accord with the scriptures, are of two types: one is Karm Sanyasi; second, Karmyogi. Sadhna of both of them is inauspicious i.e. is useless. Even then out of these two, Karmyogi is better than Karm Sanyasi because Karmyogi, whose sadhna is not according to the scriptures, when gets the satsang (spiritual discourse) of a Tattavdarshi saint, then he immediately gives up his baseless sadhna and brings about his welfare/gets his welfare done by following scripture-based sadhna.
But Karm Sanyasi of both types; Hath-yogi (who forcefully practices physical discipline), who even while staying at home, closing their ears and eyes sit in one place and practice Hath-yog, and those who abandoning home practice the aforesaid Hath-yog, out of ego, do not accept the knowledge delivered by a Tattavdarshi saint because they become arrogant of their renunciation and the supernatural powers obtained from Hath-yog. Even the pride of renouncing home is a hinderance in attaining true bhakti. Seldom does someone among crores of Karm Sanyasis accept the true bhakti. Therefore a Karmyogi, who acts against the scriptures, is better than a Karm Sanyasi who acts against the scriptures.
Essence: It is mentioned inAdhyay 5 Shlok 2 that compared to Karm Sanyas (in which devotees leave their homes) Karmyog (devotees while staying at home with children or without getting married, perform worldly tasks at home or in a monastry) is superior. For example King Ambreesh, King Janak, most venerable Kabir Sahib Ji (KavirDev, even when He Himself is the Purna Parmatma, is trying to prove that only the kind of sadhna I do is superior), Sant Garibdas Ji Maharaj, Sri Nanak Dev Ji, Sant Namdev Ji, Sant Ravidas Ji etc. Besides this, has also said that if this only is the correct sadhna, then whether stay at home or outside in a monastry etc both will have same accomplishments.
Garib, dere daande khush raho, khushre lahe na moksh
Dhru Prahlad udhar gaye, to dere mein kya dosh
Garib, kele ki kopeen hai, phool paan phal khaahin
Nar ka much nahin dekhte, bast nikat na jaahin
Garib, vo jungle ke roj hain, manushyon bidke jaahin
Nish din firaen ujaad mein, Sahib pave naahin
Those Karm Sanyasis who relinquishing home go to jungle and becoming naked make a loin-cloth of a banana leaf, consume fruits and leaves, do not go to the city, do not even see any man, spend their entire lives in a cave or bush in the jungle, if their sadhna is not in accordance with the injunctions of scriptures then they can not attain God. Because they are like wild animals (roj). In jungle one is troubled by hot-cold weather, hunger-thirst and there is constant fear of wild animals. One can only do bhakti when the problems of hot-cold weather, hunger-thirst are timely resolved. A Karm Sanyasi can not have this facility in jungle. Then they become conceited of their renunciation; as a result of which they become devoid of bhakti.
Kabir, man ke maare ban gaye, ban taj basti maanh
Kahain Kabir main kya karoon, man to manae naanh
The meaning of Adhyay 5 Shlok 7 is that one comes into Aatmtattav, who has accepted this that he has controlled his mind, that holy soul does not perform bad deeds. But mind can not be controlled by Brahm sadhna. For instance:-
Sri Narad Ji went into jungle (by taking Karm Sanyas) and did sadhna for many years and believed that now I have obtained control over mind and senses.
One day Narad Ji said to his father Brahma, “Father, I have repressed my mind and senses by doing intense meditation for years. Now I have become endowed with Yog.” Brahma said, “Keep this with you. Do not mention this to anyone, especially not at all to your paternal uncle Vishnu Ji.”
Narad Ji thought that father does not believe in my achievement that I have become completely free from vices/defects. One day while strolling Narad Ji reached Vishnu lok. Vishnu Ji asked, “Rishiwar, you have granted audience after many years; you have become the new moon. Is everything alright?” Then Narad Ji said, “Lord! I have returned after doing sadhna (by taking Karm Sanyas) for years in the forest. I have subdued my mind and senses. Now I am not under their control.” On this Vishnu Ji said, “Well done. It is the foremost task of the Rishis (sages) to overpower their mind and senses.” Inspired by Kaal (Jyoti Niranjan) it occurred to God Vishnu that Narad Ji has become conceited (Kaal God is always worried that these sages should not reduce production by doing sadhna. Kaal God plays on both the sides. On one hand sent Narad Ji, who was overwhelmed with arrogance, to Vishnu Ji. And then that Kaal himself inspires Vishnu ji). Let’s break his pride and then made him form a plan. (Kaal-Jyoti Niranjan-Mahavishnu plays all these games). Vishnu Ji got a beautiful city built by Maya. In that organised a ‘Swyamvar’ (an ancient tradition in which the bride makes a public choice of her bridegroom from among her assembled suitors). After taking leave from Vishnu Ji Narad Ji was moving on. He saw unusual bustle in that city. He asked, “Why is there so much bustle in this city today?” He learnt that the daughter of this city’s king will select the bridegroom of her choice today. Princes (young kings) have come from distant places. Girl, what to say? As if, a fairy has descended from heaven. There is no girl like her on this earth. Whosoever will have her will be fortunate.
At that very moment, because of marriage songs and influence of Kaal, Kamdev (sex) became active. (Fire in hot embers and fire buried under ashes, when disturbed, is a fiercely blazing coal). Similarly, Kamdev (sex) became so strong that narad Ji became devoid of all knowledge and only thought of endeavours to obtain a wife. He thought that the girl will not like my current appearance. Let me borrow Vishnu Ji’s face from him. The girl will like it on first sight. He went to a secluded place and remembered Vishnu Ji. God Vishnu Ji appeared instantly and asked the reason for remembering him. Narad narrated the whole account and said, “Oh Lord! Todate this Das (servant) has never asked for anything from you. Today I want to ask for something. Please do not refuse.” Vishnu Ji said, “Ask, Rishiwar.” Narad said, “Promise me, then I will ask.” God said, “Ask.” Narad Ji said, “I want appearance of Hari. I have to get married.” On this God Vishnu said, “Tathastu (as you say)”, and went away. Hari is also a name for monkey. Narad Ji’s face became that of a monkey. Rishi Ji, with a very happy heart, proceeded towards the place of Swyamvar and became seated in a chair. The girl, with a garland in her hands, is coming and looking attentively and in a style at every king. She left Narad Ji behind and moved forward. Narad Ji got up from there and sat in an empty chair next to it thinking that perhaps the girl has not looked at me attentively, otherwise, would have garlanded me at first sight. The girl again leaves Narad Ji and moves forward. Narad Ji thought that is this girl blind. He again went ahead and sat in an empty chair. When the girl came close to Narad Ji, he stood up and thought that now I will definitely catch her attention. The girl went back two steps and moved forward. Narad Ji thought, what a wonder? Just then a prince showed Narad Ji a mirror. On seeing his ugly face (monkey face), called Vishnu Ji a fraud, and what does he see in front of him that Vishnu Ji himself comes and sits in a chair, and the girl puts the garland in his neck. Then Narad Ji’s anger knew no bounds/ went through the roof, and cursed Vishnu Ji that just as I am distressed today by separation of wife, likewise, you will also spend an entire life suffering the pangs of separation from wife. As aresult of that curse, Vishnu Ji took birth as Ramchandra Ji at King Dashrath’s place; then marriage with Sita, soon banishment to forest; then Sita’s abduction in the forest; then fought with Ravan, killed him, and after taking Sitaji’s Fire test (Agni Pariksha) returned to Ayodhya; then on a washerman’s comment, expelling Sita from home, and no union of Sita and Ram till the end, is the result of Narad Ji’s curse.
Here, this Kaal himself forcefully makes a living being act and makes him only experience the result of that action. For instance, inspired Vishnu Ji to put a monkey’s face onto Narad Ji; then the result of its curse was borne by Vishnu Ji.
Meaning: - In this Adhyay 5 Shlok 3, there is a description of a Karmyogi who performs scripture-based sadhna, that a devout bhakt, whether he possesses children or not, or lives in a monastery and is engrossed in the service of Satguru and the sangat (people assembled in an ashram), who is always free from love-hatred, only he is a Sanyasi (an ascetic) in reality. He only then delivers the knowledge of true sadhna with full certainty to other devotees who are opposed to the scriptures.
Important: - In Adhyay 5 Shlok 4, only one accomplishment of a both Gyanyogi and a householder has been given. If a fool says that a Gyanyogi is superior, or a householder is superior, then he is not a Pandit. If bhakti of both of them is in accordance with the scriptures and they remain within Guru maryada (boundaries set by Guruji), then both are successful. If bhakti is not according to the scriptures, then whether he is a householder or a Gyanyogi, both are unsuccessful. Nevertheless, God himself is saying that compared to Karm Sanyasis, devotees who are devoid of scripture-based way of worship, Karmyogi (a householder) is superior. Because in Karm Sanyas the pride of renunciation is natural, which is a complete hinderance in attainment of God (in Adhyay 5 Shlok 2). In Adhyay 5 Shlok 5, it is said that Gyanyogi and Karmyogi both acquire the same status. Whose sadhna is in accordance with the scriptures and one who knows this, he has the right knowledge.
Important: - The meaning of Adhyay 5 Shlok 4-5 is that some say that one who has acquired knowledge, he does not marry and remains a bachelor throughout life and he only can get across, whether he lives at home, or in a monastery. Reason being, that person after acquiring some knowledge, starts teaching other inquisitive souls by giving proper examples. Then the innocent souls think that he has become a highly learned person. He is definitely through. When will our, householder’s, turn come? A few say that one who lives with children, he only attains welfare. Reason being, a household person performs charity-meritorious acts, therefore he is superior. Hence, it is said that those who express both these kinds of views are children; do not consider them to be learned. Only a Complete Saint, who is Tattavdarshi, delivers the true knowledge that both types of above-mentioned devotees, who perform scripture-based sadhna within the bounds of the Guru, have same achievements. A devotee, who will understand this explaination, will not get confused by anyone’s talks. A bhakt who performs sadhna while remaining a bachelor and imparts knowledge to others, then someone praises him that he is very knowledgeable, what to say, he knows that the knowledge has been given by Satguru. One will attain liberation not by knowledge but by doing naam jaap and by remaining within bounds of the Guruji. Similarly, one who is a householder, he also knows that although this Bhakt ji knows four mantras and a few sacred speeches, and others are pointlessly praising him, both of these are ignorants. Liberation will only be possible by naam jaap and by remaining within Guru Maryada, otherwise, both will incur sin and will become devoid of bhakti. He who has understood this, whether he is a brahmchari (practices celibacy) or a householder, they both know the reality. The following mantras are mentioned in relation to that devotee who performs sadhna after understanding that real knowledge.
The meaning of Gita Adhyay 5 Shlok 6 is that those who do sadhna by abandoning the injunctions of the scriptures, whether they do sadhna of Brahm or the lower gods, they only attain misery. Karm Sanyasi Develops Pride of Renunciation
In Gita Ji Adhyay 5 Shlok 7, it has been clarified that both types of the above-mentioned Sanyasis (of Karm Sanyas) do become arrogant of their renunciation and sadhna. Arrogance is a complete hinderance in the path of God i.e. an arrogant person’s all sadhna pooja is fruitless. He does not attain God. In Gita Ji Adhyay 5 Shlok 2, it has been stated that Karmyog is superior to Karm Sanyas.
Evidence: Dhruv, Prahlad, King Ambreesh, King Janak were Karmyogi hoseholders who were devoid of the ordinances of the scriptures. Sri Nanak Ji, Sant Ravidas, Sant Garibdas Sahib Ji were householders (Karmyogi) who performed sadhna in accordance with the scriptures. A Karmyogi does not develop arrogance. He is afraid of his misfortunes and keeps respecting saints.
The meaning of Adhyay 5 Shlok 8 and 9 is that whatever action one does, he should think that I do not do anything. This translation is by other translators of Gitaji.
Essence: - If one kills someone and says that I have not done anything. Is he free from guilt? This knowledge is not of God Krishna, it is of Brahm (Kaal). At first, he makes one act and then gives the result.
The real meaning of Adhyay 5 Shlok 8 and 9 is that a devotee endowed with Tattavgyan (the true knowledge) while performing all actions bears this in mind that I am not doing any sinful act. Therefore, it is said that he prudently performs all actions on the basis of knowledge.
It is said in Adhyay 5 Shlok 10 to 13 that a devotee who has arrived at ‘Aatm Tattav’ i.e. who has acquired knowledge of the Purna Parmatma (the Complete/ Supreme God) and has taken naam from a Complete Guru, that man performs auspicious actions. Therefore does not bind to the bondage of actions, and others perform actions on the basis of knowledge of Kaal (Brahm) and then bear the results.
It is said in Gita Adhyay 5 Shlok 14, 15 that when the Supreme God (Purna Parmatma) had created nature in Satlok, at that time He had not produced anyone on the basis of action. He had given a beautiful body in Satlok which was imperishable. But God had definitely made the law of action-result. Therefore all living beings act according to their nature and experience joy and sorrow. Like, we all, souls, were produced in Satlok by Purna Brahm Parmatma (SatPurush) from within Himself by the power of word. There we did not have to do any action and all comforts were available. We ourselves out of our nature became attracted to Jyoti Niranjan (Brahm-Kaal) and turned our faces away from our happiness-giving God. And its result was that we all ourselves got bound to the bondage of actions. Now whatever action we perform, we are getting its predetermined result according to the rules. He forgives our sins if we do scripture-based sadhna, otherwise, gives what is destined.
In Adhyay 5 Shlok 16 to 28, it is mentioned that by doing acts of bhakti which are in accordance with the Holy Scriptures, and by remaining within the bounds (maryada), one can attain Purna Parmatma and the Purna Prabhu (the Complete/ Supreme God) forgives sins. Therefore one attains complete salvation while doing actions (karm).
Everything works by nature. Actions have been attached to us by Kaal (Brahm), Jyoti Niranjan. He only by, giving rise to ignorance, misleads a living being. The real knowledge (of Purna Parmatma) has been suppressed by ignorance (knowledge of Kaal). Because of which the ignorants (who do not have the knowledge of the Purna Parmatma) are being deluded. By destroying this ignorance (knowledge of Kaal) by Tattavgyan/the True knowledge (knowledge of Purna Parmatma), the superior knowledge is illuminated like the sun. One who has gained complete knowledge (that person takes naam from a Complete Saint and abandons Kaal-sadhna because sins are removed by Satyanaam), after understanding his sins by complete knowledge, removing them by Satnaam and Saarnaam, becoming focussed, and established in the eternal God (Purna Brahm SatPurush), becomes free from birth and death.
Please ponder:- In Adhyay 5 Shlok 18, it has been stated while giving definition of a Pandit that that fair-minded (gyan yogi) knowledgeable (pandit) person, who considers Brahman, cow, dog, elephant, and an outcaste as one, he is known as Jeevat Mukta (liberated when alive) and he has attained God (has become connected with god). One who does not do this, no matter what he says, he will experience sufferings of 84 lakh births and will go to hell. He only is a Pandit who does not have restrictions on touching anyone, who considers an outcaste also as same. He sees God in everyone and shows kindness, does not reprimand.
Once, Sant Namdev was preparing food. A dog picks up a roti and runs away. The saint, holding a bowl of ghee/butter in hand, follows saying, “God, how will you eat a dry roti? Let me smear it with ghee.” He went quite far. There the dog stops. Namdev Ji oils the roti and keeps it in front of the dog. Then they both started eating together. Because Namdev ji was clearly seeing God. It was appearing to be a dog to an ordinary man. These are the signs of a Pandit. Until this is so, he is not a Pandit i.e. he is not a sadhak suitable for bhakti. This is God’s statement in Gita Ji, as you have read before in Gita Ji’s Adhyay 5 Shlok 19 to 21. Then it is evident that consider only that person to be liberated who has the following characteristics which are mentioned below in the shloks of Gita ji. It is said in Adhyay 5 Shlok 22 that oh Arjun! The enjoyments arising from the fate of actions (to fight for kingdom and then enjoy) are perishable. A knowledgeable person stays away from this and in Adhyay 2 Shlok 37, God is saying, “Arjun, you fight. If you die in war then you will enjoy in heaven and if you win the war, then you will enjoy the kingdom.”
In Adhyay 5 Shlok 23 to 26 –
The definition of a yogi is that one who wins over his lust-anger, he only is a yogi (has achieved God), and only he is happy.
Please ponder: - This mind and senses could not even be won over by yogis like Shankarji. Then how can other living beings, devotees like Arjun (who had married twice) became yogyukt (attain God).
Garib, kahan sunan ki karte baatan
koii na dekhya amrit khaata
It is said in Adhyay 5 Shlok 24 that only that yogi (devotee) achieves Nirvan Brahm i.e. Purna Parmatma (SatPurush). In Shlok 25 also, there is description of attaining Nirvan Brahm (Purna Parmatma) and Shlok 26 also gives the evidence of achieving Nirvan Brahm (Purna Parmatma). One who has abolished lust-anger, consider only that person to have achieved God. This competency is neither in Brahma Ji, nor Vishnu Ji, nor Shiv Ji, then who is through? In other words, even Brahma is left and so is Indra. The meaning of Vaar is that they remained on this side in Kaal lok, did not get through i.e. did not reach Satlok.
Please ponder: - It is mentioned in Adhyay 5 Shlok 27, 28 that only by doing sumiran of Satnaam through breaths, can one kill mind and evil habits. Only he will become liberated. “Swaansa paaras bhed humaara, jo khoje so utre paara” Mind (mann) itself is a part of Kaal who is a God with a thousand arms. Mind and evil habits can only be killed by sumiran (remembrance of naam) of Kabir Sahib (who is the God with infinite arms). Except this, mind can not be overpowered by jaap of others like Brahma, Vishnu, Mahiesh and Kaal. Evil habits (vikaar) are killed by sumiran through breaths (by jaap of Satnaam). Respected Nanak Sahib Ji has also given its evidence. In Punjabi Guru Granth Sahib, on page no. 646 (Ramkali Raag Paudi no. 68, 69), he is asking that for what reasons does birth and death take place in this world, and how does it end? Kit kit vidhi jag upjae purkha, kit kit vidhi binas jaai? Answer given is: -
Huoomein vich jag upjae purkha, naam bisaare dukh paai
Guru mukh hovae gyaan tat vichaarae, huoomein sabdae jalaai
Tan man nirmal nirmal baani, saachae rahae samaai
Name naami rah bairaagi saach rakhiya ur dhaarae
Nanak bin naam jog kade na hovae, dekhhu ridae vichaarae ll68ll
Answer given is that under the influence of evil habits (lust, anger, attachment, greed, arrogance), a living being remains in birth-death. Evil habits end by the True God’s (SatPurush) True Naam (Satnaam), and yog (bhakti) is incomplete without naam. Therefore serve a Complete Guru.
Gurumukh saach shabd vichaarae koii
gurumukh sach vaani prakat hoii
Gurumukh man bheejae bujhae birla koii
gurumukh nij ghar vaasa hoii
Gurumukh jogi joogat pachhaanae
gurumukh Nanak iko jaanae ll69ll
Excerpt from Punjabi Guru Granth Sahib, page no. 59, 60 (Raag Siri – Mehla Pehla) Shabd no. 11
Bin guru preet na upjae huvmein mael na jaai
SohM aap pachhaniya, shabdaii bhed patiaai
Guru mukh aap pachhniae, awar ki kare karaai
Without finding a Guruji, evil habits (vikaar) and mind (man) can not be killed. Satguru gave me SohM naam (gave the most superior naam, SohM, of all naams). Why should we do any other sadhna now when we gained full benefit from one Complete Naam (Satnaam)? A disciple of a Complete Guru becomes dedicated to only one Complete God (Purna Parmatma). Then after obtaining Saarnaam, attains complete liberation.
Important: In Gita Adhyay 5 Shlok 29, the narrator of Gita, Brahm-Kaal is saying that those ignorant people who are dependant on my sadhna, considering me to be the Master of all and the all-happiness giving God, they remain devoid of the peace obtained after attaining the Purna Parmatma; which means, they are not completely liberated. Their peace ends and they experience various kinds of sufferings. Its evidence is also in Gita Adhyay 7 Shlok 18.
Important: Because Kaal (Brahm) God is the master of the gods (Brahma – Vishnu – Mahesh) of the three loks and the twenty-one brahmands, he is the God of the gods. Therefore he is called as Maheshwar, and whatever comforts a devotee obtains by doing yagyas or other sadhnas (tap/austerity), its bhokta (consumer/enjoyer) is Kaal alone. For instance, to enjoy after becoming a king, and to do various kinds of evildoings. Kaal God himself enjoys all of these in the form of man (mind) and then after heating it on Taptshila (hot rock) takes lustful material out of it and consumes it. Because of ignorance, foolish people are attaining peace by considering this Kaal God as kind and loving. Like, billy goats of a butcher see that their master (the butcher) provides them fodder, water, and protects them from heat-cold. Therefore they consider him as kind and loving; but, in reality, that butcher is their Kaal. He will cut all of them, kill them, and realize his selfish motive. Likewise, Kaal God appears to be kind but consumes all the living beings. Hence, it is said that their peace ends i.e they experience great suffering.
Essential consideration: He, who makes one a dog, makes one a donkey, who cuts off ones leg (because here all devout souls believe that everything happens by grace of God. Even a leaf does not move without His order), who eats everyone, and by scaring a warrior like Arjun, who causes war and then the results of the sins committed in the war – Yudhishthir having nightmares, then to tell through Krishna Ji that you should perform yagya because the sins committed by you in the war are giving you distress. Then making them do tap/austerity in Himalaya and mortify their bodies, and then putting them in hell. Now the readers should themselves contemplate.
The compassionate God is Kabir Sahib Ji, who is the Master of Satlok. He is the ocean of happiness. No soul is distressed there and here (in this Kaal lok) also, if any devout soul wants to be happy, then he should worship that Supreme father God (Param Pita Parmatma), Purna Brahm, the Eternal God, God Kabir, and should remain in His refuge throughout life.