Adhyay 14

In this verse, adhiṣhṭhānam means “place of residence,” and refers to the body, since karmas can only be performed when the soul is situated in the body. Kartā means “the doer,” and refers to the soul. Although the soul itself does not perform actions, it inspires the body-mind-intellect mechanism with the life force to act. Further, it identifies with their actions, due to the influence of the ego. Therefore, it is responsible for the actions performed by the body, and it is called both the knower and the doer. The Praśhna Upaniṣhad states: eṣha hi draṣhṭā spraṣhṭā śhrotā ghrātā rasayitā mantā boddhā kartā vijñānātmā puruṣhaḥ sa pare ’kṣhara ātmani saṁpratiṣhṭhate (4.9)[v3] “It is the soul that sees, touches, hears, feels, tastes, thinks, and comprehends. Thus, the soul is to be considered both—the knower and the doer of actions.” The Brahma Sūtra also states: jño ‘ta eva (2.3.18)[v4] “It is truly the soul that is the knower.” Again, the Brahma Sūtra states: kartā śhāstrārthavattvāt (2.3.33)[v5] “The soul is the doer of actions, and this is confirmed by the scriptures.” From the above quotations, it is clear that the soul is also a factor in accomplishing actions. The senses are instruments used for performing actions. Without the senses, the soul could not have experienced the sensations of taste, touch, sight, smell, or sound. There are also the five working senses—hands, legs, voice, genitals, and anus. It is with their help that the soul accomplishes various kinds of ...

BG 2.14: O son of Kunti, the contact between the senses and the sense objects gives rise to fleeting perceptions of happiness and distress. These are non-permanent, and come and go like the winter and summer seasons. O descendent of Bharat, one must learn to tolerate them without being disturbed. Commentary The human body houses five senses—the senses of sight, smell, taste, touch, and hearing—and these, in contact with their objects of perception, give rise to sensations of happiness and distress. None of these sensations is permanent. They come and go like the changing seasons. Although cool water provides pleasure in the summer, the same water gives distress in the winter. Thus, both the perceptions of happiness and distress experienced through the senses are transitory. If we permit ourselves to be affected by them, we will sway like a pendulum from side to side. A person of discrimination should practice to tolerate both the feelings of happiness and distress without being disturbed by them. The technique of Vipassanā, which is the primary technique of self-realization in Buddhism, is based on this principle of tolerance of sense perceptions. Its practice helps eliminate desire, which, as stated in the four noble truths (the truth of suffering, the truth of the origin of suffering, the truth of the cessation of suffering, and the truth of the path leading to the cessation), is the cause of all suffering. This is not surprising considering that Buddhist philosophy is a...

You can also listen to the free audiobook version of this Chapter on Youtube: • Ruttonji Wadia from Nanded • Dakshina Mimansa In the last Chapter, we described how Baba’s words and grace cured many incurable diseases. Now, we shall describe how Baba blessed Mr. Ruttonji Wadia with a child. The life of this Saint is naturally sweet inside and outside. His various actions and His natural sayings are also sweet. His life is Bliss incarnate; Sai told His devotees stories, as a means for them to remember Him. He gave them various stories of duty and action, which ultimately led them to true religion. His object may be to help people live happily in this world, but also to ensure that they are always cautious and gain the object of their life: self-realization. We get a human body as a result of merits in our past births and it is worthwhile, with its aid, to attain devotion and liberation in this life. So we should never be lazy, but should always be on the alert to gain our end and aim of life. If you hear daily the Leelas (stories) of Sai, you will always see Him. You will remember Him all day and all night. When you assimilate Sai in this way, your mind will lose its fickleness and if you go on in this manner, your mind will finally be merged in pure Consciousness. Ruttonji from Nanded Now let us come to the main story of this Chapter. In Nanded, in the Nizam state, there lived a mill-contractor and trader named Ruttonji Shapurji Wadia. He had amassed a large amount of money...

In the previous chapter, Shree Krishna explained the difference between the material body and the soul in detail. In this chapter, He explains the nature of His material energy, which is the source of the body and its elements. Thus, it is the origin of both mind and matter. The material nature constitutes of three gunas (modes)— sattva (goodness), rajas (passion), and tamas (ignorance). Since the body, mind, and intellect are material in nature, they too possess these three modes, and a combination of these gunas forms the basis of one’s character. Peacefulness, morality, well-being, serenity, etc. are the virtues of those in the mode of goodness. Those driven by passion have endless desires and ambitions; they strive to satiate them and work towards worldly enhancement. However, those in the mode of ignorance; are gripped by laziness, excessive sleep, delusion, intoxication, and other vices. A spiritual seeker needs to deal with all these three immensely powerful forces of material nature. Once the soul is able to transcend above these three modes, it attains illumination. To break free from the clutches of these gunas, Shree Krishna reveals a simple solution to Arjun, which is to attach his mind to God. He says: since the Supreme Lord is unaffected by these three modes, whosoever attaches their mind to God, also rises from the material to the divine level. Hearing this, Arjun enquires about the characteristics of such beings who have risen above these three gunas. To an...