Sankhya Yoga: Shlokas 51 to 54
If you have not already done so, I would request you to review the Chapter 1, Arjuna Vishada Yoga before studying chapter 2 as that would help set the right context.
You can find the explanation of shlokas 45 to 50 here. Please go through that to get better understanding of the context.
You can also listen to all the episodes through my Spotify Portal.
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिण: |
जन्मबन्धविनिर्मुक्ता: पदं गच्छन्त्यनामयम् || 51||
karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ
janma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam
कर्मजं (karmajaṃ) – born of action, बुद्धियुक्ता (buddhiyuktā) – endowed with intelligence, हि (hi) – indeed, फलं (phalaṃ) – fruit, त्यक्त्वा (tyaktvā) – having renounced, मनीषिण: (manīṣiṇaḥ) – wise people, जन्मबन्धविनिर्मुक्ता: (janmabandhavinirmuktāḥ) – freed from the bondage of birth, पदं (padaṃ) – state, गच्छन्त्यनामयम् (gacchantyanāmayam) – attain the disease-free.
Wise individuals, possessing a balanced intellect, relinquish the attachment to the outcomes of their actions that entrap them in the cycle of birth and death. By operating with this awareness, they achieve a state free from all suffering.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च || 52||
yadā te moha-kalilaṁ buddhir vyatitariṣhyati
tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha
यदा (yadā) – when, ते (te) – your, मोहकलिलं (mohakalilaṃ) – delusion or confusion, बुद्धिः (buddhiḥ) – intellect, व्यतितरिष्यति (vyatitariṣyati) – transcends, तदा (tadā) – then, गन्तासि (gantāsi) – you will attain, निर्वेदं (nirvedaṃ) – dispassion, श्रोतव्यस्य (śrotavyasya) – to be heard, श्रुतस्य (śrutasya) – of what has been heard, च (ca) – and.
When your intellect transcends the confusion and delusion, then you will attain dispassion for what is yet to be heard and what has been heard.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि || 53||
śhruti-vipratipannā te yadā sthāsyati niśhchalā
samādhāv-achalā buddhis tadā yogam avāpsyasi
श्रुतिविप्रतिपन्ना (śrutivipratipannā) – not allured by the fruitive sections of the Vedas, ते (te) – your, यदा (yadā) – when, स्थास्यति (sthāsyati) – becomes, निश्चला (niścalā) – steady, समाधावचला (samādhāvacalā) – steadfast in meditation, बुद्धिः (buddhiḥ) – intellect, तदा (tadā) – then, योगमवाप्स्यसि (yogamavāpsyasi) – you will attain yoga.
When your intellect is no longer enticed by the materialistic and ritualistic aspects of the Vedas and remains firmly anchored in divine consciousness, you will then achieve the state of complete Yoga.
अर्जुन उवाच |
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |
स्थितधी: किं प्रभाषेत किमासीत व्रजेत किम् || 54||
arjuna uvācha
sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava
sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim
अर्जुन उवाच: स्थितप्रज्ञस्य का भाषा (sthita-prajñasya kā bhāṣā) – language of one established in steady wisdom समाधिस्थस्य केशव (samādhi-sthasya keśava) – O Krishna, one established in meditative absorption स्थितधीर् जन्तुर् न प्रब्हाषेत (sthita-dhīr jan-tur na prabhāṣet) – a person of steady intellect does not speak कुत: आभत् अस्ति किम् (kuta ābhataḥ asti kim) – where does he come from, what is he, how does he exist?
Arjuna asked, “O Keshava, what is the state of mind of one who is situated in divine consciousness? How does an enlightened person speak? How does he sit? How does he walk?“
The Benefits of Buddhi Yoga
In 2.51 Kṛṣṇa explains the benefits of practicing buddhi yoga. He says that those whose intellects have become steadfast with spiritual knowledge understand that God is the Supreme Enjoyer of everything. They abandon attachment to the fruits of actions, which bind one to the cycle of life and death. By working in such consciousness, they attain the state beyond all suffering. This verse emphasizes the importance of performing actions without attachment to their outcomes that explained in verse 2.47.
Sri Ramakrishna, a 19th-century mystic and spiritual master, taught that all work should be done as an offering to God. He believed that by practicing detachment from the fruits of one’s actions, an individual could purify their mind and heart, ultimately realizing their true divine nature. Ramakrishna emphasized that selfless service (nishkama karma) would lead to self-realization and spiritual liberation. Swami Vivekananda, a direct disciple of Sri Ramakrishna, expanded on his Guru’s teachings and stressed the importance of Karma Yoga as a means to attain spiritual growth and self-realization. Vivekananda explained that by working without attachment to the results, an individual could develop a pure mind and an unselfish attitude, ultimately realizing their true nature and the unity of all existence.
Overcoming this dense forest of delusion (moha khalilam)
Then Shri Kṛṣṇa says yada te moha kalilam, buddhir vyati tarishyati tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha
Kalilam means darkness and it also means a dense forest. Moha kalilam means a dense forest of delusion. Lord Krishna is advising Arjuna on the importance of transcending the confusion and delusion that bind him to material existence. Krishna emphasizes the need for Arjuna to rise above the attachment to the results of his actions and the limited understanding provided by the Karma Kanda of the Vedas (Ritualistic and materialistic). This process will enable Arjuna to achieve a state of detachment, also known as “Nirvedam,” which is essential for spiritual growth.
To better understand this verse (2.52), let’s delve into its key components:
Moha-kalilam: This term refers to the “mire of delusion.” Delusion arises from ignorance (Avidya), which causes individuals to misinterpret reality and become attached to material existence.
Buddhi: Refers to the intellect or the faculty of discernment. In the Bhagavad Gita, Krishna teaches that one can cultivate wisdom (buddhi) through the practice of yoga and detachment from the fruits of action.
Śhrotavyasya śhrutasya cha: This phrase refers to the ritualistic sections of the Vedas. Krishna encourages Arjuna to go beyond a mere intellectual understanding of the scriptures and experience higher states of consciousness through direct spiritual practice.
Nirvedam: This term denotes the state of indifference or detachment, where one is no longer affected by desires, attachments, or aversions. Achieving this state is a crucial aspect of spiritual progress.
The Anatomy of Detachment
Because detachment is such an important concept and requirement for spiritual progress as explained by Shri Krishna, let us dive a bit deeper into this. There are two words used in the Bhagavad Gita to denote detachment. One is ‘Nirvedam’ and the other is ‘Vairagyam’. Although they share some similarities, their meanings and applications are different.
Nirvedam refers to a state of indifference or disinterest towards the sensory world and its experiences. It is a mental state where one is no longer affected by desires, attachments, or aversions. In this state, an individual is not enticed by the attractions of the material world and is unaffected by both praise and criticism. Nirvedam is achieved when the mind transcends the mire of delusion (moha khalilam), as mentioned in the Bhagavad Gita verse we are currently discussing.
Vairagyam is the conscious effort to let go of attachment to the material world and its pleasures. This detachment is achieved through the cultivation of dispassion and non-attachment, which allows one to see the impermanent and illusory nature of material existence. Vairagyam is considered an essential prerequisite for spiritual growth and self-realization, as it enables the seeker to focus on the pursuit of the ultimate truth.
While both terms are related to detachment and dispassion, their emphasis and application differ. Nirvedam is a state of indifference that arises when one has transcended the delusions of the material world. It is a result of spiritual growth and the cultivation of wisdom.
Vairagyam, on the other hand, is an active practice of cultivating detachment and dispassion. It is a conscious effort to let go of material attachments and focus on spiritual pursuits.
Swami Vivekananda, one of the most renowned spiritual leaders from India, has written and spoken extensively on the concepts of detachment and dispassion. He has claimed that “Vairagya is the only way to freedom. It is the opposite of blind attachment to worldly things”.
Adi Shankaracharya also spoke about the importance of detachment and dispassion. His commentaries on the Upanishads, Bhagavad Gita, and other scriptures often emphasize the need for cultivating Vairagya to attain self-realization. He claimed that “Vairagya or renunciation is the turning away of the mind from all sense-objects, and it is essential for spiritual growth”. This is documented in his Vivekachudamani, verse 22:
विषयेभ्यः परावर्त्य स्थाप्य चित्तं स्वआत्मनि।
विषयाननुसन्धाय विरागोऽभिमुखोऽवसेत्॥२२॥
viṣayebhyaḥ parāvartya sthāpya cittaṁ svātmani|
viṣayān-anusandhāya virāgo-‘bhimukho-‘vaset||22||
Turning the mind away from the objects of the senses, and placing it in the Self, not allowing it to follow up the objects of the senses, let the sage constantly practice dispassion (Vairagya) towards them.
Swami Sivananda, the founder of the Divine Life Society, wrote extensively on yoga, Vedanta, and spirituality. In his book “Practice of Karma Yoga,” he elaborates on the importance of detachment from the results of actions, as taught by Lord Krishna. He said “Develop Vairagya. Treat sensual pleasures as poison, as vomited matter, as dung or urine. Treat sensual objects as untouchable. Never come in contact with them. Sensual pleasure is fleeting and momentary. Sensual pleasure is the cause of birth and death. Sensual pleasure is the cause of all sorts of pain”
Illusion vs Delusion
Now let us get back to the teachings of Shri Krishna. Illusion is when the mind makes up its own images and stories. Delusion is when the mind gets too attached to its beliefs even when it can see contradicting evidence. So Kṛṣṇa is saying that our intellect needs to learn to navigate and get out of the dense forest of delusion. In a dense forest there are no sign boards, we do not know which direction we are going, whether we are coming out of the forest or going deeper into it, etc. Just like that if we try to read up all the scriptures and try to perform various rituals with the expectation of getting specific benefits, it would be like trying to navigate the dense forest and getting lost in it.
We must use our intellect to understand that the purpose of all the various scriptures is to help us achieve self realization. Without this understanding, if we merely read the scriptures and follow the rituals then it is like going in circles inside the dense forest. On the contrary, if we surrender to Kṛṣṇa , follow his teachings and attain self realization, then there will be no need for any of the scriptures or rituals and this is the only way to get out of the dense jungle of illusion.
A point that I would like to repeat is that Shri Kṛṣṇa is specifically referring to the Karma Kanda section of the vedas. The vedas are divided into three sections or kandas, namely: Karma kanda, Jnana Kanda and Upasana Kanda. The Karma Kanda is all about rituals meant to give us some material benefits. For example, there are rituals for getting a male child, rituals for getting wealth, etc. Shri Kṛṣṇa is advising that we should not get caught up in this jungle of cause and effect.
Throughout the Gita, Shri Kṛṣṇa emphasizes the importance of spiritual growth. People just go to a temple and pay the pujari a few rupees to get some archana or puja done, this is not helping in spiritual growth. This is just an action performed with specific expectations.
Don’t get swayed by people’s opinions
Shri Kṛṣṇa says that we should not get attached to rituals intended to give us some specific results and we should also not let our intellect be tossed around by conflicting opinions. Different people will say different things and we should not get distracted by people’s opinions. For example, some people will say that God will be happy if you wear yellow clothes on Thursdays or you will get good luck if you throw a coin in the pond, etc. While some people will tell you that there is no God at all and there is no such thing as luck.
We should not let our mind get distracted or confused by these kinds of conflicting opinions of people. Instead, Shri Krishna says that we should develop unwavering faith in Him and develop strong self-control and calmness of mind (Samatvam), which will ultimately lead to supreme peace and self-realization.
In the Katha Upanishad it is written (2.3.14):
“यस्य देवे परा भक्तिः यथा देवे तथा गुरौ। तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः॥“
“Yasya deve parā bhaktiḥ yathā deve tathā gurau। Tasyaite kathitā hyarthāḥ prakāśhante mahātmanaḥ”
To him who has supreme devotion to God and equal devotion to the guru, to such a great soul, the truths explained here become illuminated.
The Katha Upanishad highlights the importance of devotion to both God and one’s spiritual teacher and having faith in both in order to gain divine knowledge and understanding the ultimate truth.
As we begin to practice Samatvam and perform our duties without attachment to results, we should try to keep track of our attachment to material objects. We will begin to observe that slowly, our attraction to the material world will start to weaken. This is what we referred to earlier as Vairagya.
The need for Samatvam
Shri Kṛṣṇa says that practicing Samatvam, performing our duties without attachment to results and practicing vairagya is the way by which we can free ourselves from this moha kalilam and go towards the path to liberation.
Let me provide a realistic example to help explain this better. Imagine you are in deep sleep, experiencing a scary dream filled with demons and various challenges. A demon is chasing you and you are very scared and running frantically to escape. Within this dream, a wise saint appears and reveals to you that the purpose of this dream is to make you realize your true self and understand that this is merely a dream. The wise person explains that your real self is safe and sleeping on a comfortable bed within a beautiful home.
Think of any dream you have had and introspect if you have ever been able to see yourself sleeping in your dream? It is not possible. The only way to discover your sleeping self is by quieting your mind and utilizing your intellect to remind yourself that this is a dream, and you must wake up to realize your sleeping self. This applies to our wakeful lives as well, which can be seen as a more vivid dream. Your goal is to realize your true self, and to achieve this, you must use your intellect, calm your mind, become steadfast in consciousness (stithaprajña), and surrender to Lord Krishna.
To reiterate, life is just a more realistic dream. Our goal is to realize our true selves and in order to do that, we have to use our intellect, calm our minds, and surrender to Kṛṣṇa and He will help us wake up and realize our true higher self.
Arjuna’s question about who is Stithaprajnya
In 2.54, Arjuna asks Kṛṣṇa how he can identify someone who is Stithaprajnya (one whose mind is calm and fixed in divine consciousness). How does this person talk? How does this person walk? Arjuna’s question is an important one because it highlights the difficulty in accurately assessing a person’s true nature solely based on their external appearance. It’s possible for someone to dress in religious garbs, wear various symbols and Rudrakshas and malas, and quote from holy texts, yet full of negative qualities and lacking true spiritual knowledge. On the other hand, someone who appears to be very ordinary and dresses modestly and talks very simply may be spiritually very advanced and possessing divine knowledge.
A great example is that of Ramana Maharshi – He was a simple and unassuming man who lived in poverty for much of his life. He rarely spoke and often sat in silence, but his teachings on self-enquiry and liberation have had a profound impact on countless seekers.
Arjuna’s question is a reminder that true spiritual attainment cannot be judged by external appearances, but only by the inner state of the individual. From verse 2.55 until the end of chapter, 2.70, Lord Kṛṣṇa explains the qualities of a person who is Stithaprajnya.
You can study the next set of shlokas here (55 to 60).
kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi