Summary:
Chapter 2, Verse 41: Verse introduces vyavasāyātmikā buddhi (resolute understanding) as the key differentiator between ordinary karma and karma–yoga. A karma–yogi actively uses life situations to gain clarity about reality and connect with Ishvara for moksha. Simply following dharma or improving the mind isn't karma–yoga unless it becomes a means to moksha. Without this discriminative understanding (avyavasāyinām), the mind branches endlessly (bahu-śākhāḥ) into various pursuits. Like a clean bucket reflecting the sun, only a prepared mind can fully grasp the truth of one's nature. Verse essence: A single-pointed, discriminative understanding directed towards moksha transforms ordinary action into karma–yoga.
Chapter 2, Verses 42-43: Indian philosophers have come up with two interpretations of life's highest purpose: (1) Purva–mimamsakas (Karma–Kandis) encourage us to focus on performing actions for better future lives and heavenly realms, and (2) the Uttara–mimamsakas encourage us to seek liberation from samsara through self-knowledge. Krishna identifies those focused solely on ritualistic actions (kriyā-viśeṣa) and heavenly pleasures (svarga–parāḥ) as non-discriminating people (avipaścits) who use flowery words (puṣpitāṁ vācaṁ) but remain within samsara. Most interpret scriptures merely for better experiences rather than ultimate liberation. Verse essence: Those lacking discrimination pursue heavenly pleasures through rituals, missing the deeper purpose of spiritual knowledge.
Revision:
Arjuna has been told to get up and do his duty. While doing his duty, he will be challenged because of past conditioning expressed in 13 modes (mentioned in last session).
While recognizing negative patterns and reorienting them to help you think clearer and more objectively — Krishna says this process (of clearing your mind) only becomes a spiritual practice when it's done for sake of Moksha.
Therefore Karma–yoga is introduced in Verse 39. It turns ordinary duty and correcting negative thinking patterns into a means to an end (moksha). No effort is wasted because life becomes a learning platform (V40) to reorient your responses, and use every challenge as a means to bring Ishvara into your life.
NEXT VERSE: Krishna specifies what turns you from ordinary person doing actions, into a Karma–Yogi is having vyavasāyātmikā buddhi…
BHAGAVAD GITA, CHAPTER 2, VERSE 41:
Having vyavasayatmika-buddhi makes you a karma-yogi
व्यवसाय-आत्मिका बुद्धिः एका इह कुरु-नन्दन ।
बहु-शाखाः हि अनन्ताः च बुद्धयः अव्यवसायिनाम् ॥ २-४१॥
vyavasāya-ātmikā buddhiḥ ekā iha kuru-nandana ।
bahu-śākhāḥ hi anantāḥ ca buddhayaḥ avyavasāyinām ॥ 2-41॥
With reference to this (mokṣa), Arjuna, the descendant of Kurus! there is a single, well ascertained understanding. The notions of those who lack discrimination are many branched and innumerable indeed.
What converts you from ordinary person doing karma to karma–yogi – is having vyavasāyātmikā buddhi (also called Niścayātmikā-buddhi).
Meaning one has sufficient clarity and discriminative enquiry that makes you ask Arjuna‘s two questions (both related to proper living and ultimate purpose of life). Such as, “What will give me the final fulfillment in life? What is the final goal of life and what am I doing to get there? Is what I want and what I’m doing related?”
This intellect has come to see that I have to understand my true nature because it is the only worthy of pursuit while living in a human body.
Meaning what makes you a karma–yogi is actively making your life and every situation an opportunity to get clearer about realities, to relate with Ishvara and attain moksha.
A person following dharma because it's the right thing to do, and improving one's mind — is NOT a karma–yogi. Only when following dharma and improving the mind becomes a MEANS to moksha — then it's karma–yoga.
Karma–yogi recognizes just as a river needs well-defined banks to flow purposefully to the ocean, the mind needs guidance. Without guidance (avyavasāyinām), there is endless branching (bahu-śākhāḥ) of thoughts, pursuits, beliefs, opinions, perspective and spiritual practice to make I-sense bigger.
Until moksha, I need to become ready by using life experiences to grow. That attitude is karma–yoga. For example, one feeling insecure can’t accept “I’m the truth of everything”. Illustrated by sun shining on 3 buckets, which only the clean bucket reflects and captures the fullness of the sun.
NEXT VERSE: Most use Bhagavad Gita to get better future experiences and heaven…
BHAGAVAD GITA, CHAPTER 2, VERSE 42-43:
Two view on purpose of life: Purva-mimasakas & Uttara-mimamsakas
यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः ।
वेदवादरताः पार्थ नान्यदस्तीति वादिनः ॥ २-४२॥
yāmimāṃ puṣpitāṃ vācaṃ pravadantyavipaścitaḥ ।
vedavādaratāḥ pārtha nānyadastīti vādinaḥ ॥ 2-42॥
काम-आत्मानः स्वर्ग-पराः जन्म-कर्म-फल-प्रदाम् ।
क्रिया-विशेष-बहुलाम् भोग-ऐश्वर्य-गतिम् प्रति ॥ २-४३॥
kāma-ātmānaḥ svarga-parāḥ janma-karma-phala-pradām ।
kriyā-viśeṣa-bahulām bhoga-aiśvarya-gatim prati ॥ 2-43॥
Pārtha (Arjuna)! The non-discriminating people, who remain engrossed in karma enjoined by the Veda (and its results), who argue that there is nothing other than this, who are full of desires with heaven as their highest goal, utter these flowery words that talk of many special rituals meant for the attainment of pleasures and power and of results in the form of (better) births.
Bhagavad Gita & Vedas both say, “We come on earth, not knowing why we came (for what purpose), what we’re supposed to do while living, nor what happens after leaving.” They both answer these questions explicitly.
However due to different qualities of mind, two conclusions formed:
- Karma-Kandi (Purva-mimamsakas): We came to earth due to karma (past causes). You need to do additional good karmas for better future lives or in heaven. Once your karma–phala is exhausted, you’ll return to Earth and read the B.Gita again to repeat this process. This paradigm is within samsara (life of becoming). In verse, Krishna calls them non-discriminating people (avipaścits). They use flowery words (puṣpitāṁ vācaṁ) that sound pleasing but lack substance.
- Uttara-mimamsaka (recognizing your true nature): View is that travelling within realms is within samsara and limited “I” remains long as one remains ignorant of one's truth. Moment you know, you come out of the samsara cakra.
Krishna says most people will use or interpret B.Gita/Vedas to perform better actions and get better future results — because it’s easier and doesn’t make you question your existing paradigm as an “individual”.
NEXT VERSE: Without vyavasayatmika–buddhi (discerning intellect), the mind becomes like a child in a toy shop – overwhelmed with choices and unable to focus…
—
Course was based on Swami Dayananda (Arsha Vidya) home study course.
Recorded 15 Dec, 2024