Book 12, Section 201 (section 194, in the
Sanskrit version) deals with this question. It starts with this beautiful
definition of happiness and misery.
यद यत परियं यस्य सुखं तद आहुस; तद एव दुःखं परवदन्त्य अनिष्टम
इष्टं च मे सयाद इतरच च न सयाद; एतत कृते कर्म विधिः परवृत्तः
इष्टं तव अनिष्टं च न मां भजेतेत्य; एतत कृते जञानविधिः परवृत्तः
कामात्मकाश छन्दसि कर्मयॊगा; एभिर विमुक्तः परम अश्नुवीत
इष्टं च मे सयाद इतरच च न सयाद; एतत कृते कर्म विधिः परवृत्तः
इष्टं तव अनिष्टं च न मां भजेतेत्य; एतत कृते जञानविधिः परवृत्तः
कामात्मकाश छन्दसि कर्मयॊगा; एभिर विमुक्तः परम अश्नुवीत
“Happiness is what is agreeable. Misery
is what is not agreeable.”
People who believe that happiness is
transient do not spend energy following it. They avoid it by turning to
pursuing knowledge. Yagna (sacrifice), japa (recitation) are activities
connected with acquisition of objects of desire and they lead only to hell.
(The commentator says that hell is not a real place, but the abodes of the sun
and the moon and the stars from which one has to be reborn into this world).
However, yagna and recitation and penance can be used as a preparation for meditation
and Brahmagnana. This is the view expressed later by Adi Sankara. (The
implication is that dhyana is a superior path. But other paths may be followed
to prepare the mind for dhayana)
Japa, yagna, dana, dharma and dhyana are
the five methods for brahmangnana. All are colored by one’s nature whether it
is sattva, rajas or tamas. But, all
except dhyana are often performed with a desire for some result. All acts done
without attachment to the fruits of action is preferable. (This is Gita’s main
message.) All such outward directed acts give temporary happiness. For eternal
happiness, one has to let go of attachment to the fruits of action. Even better,
let go of desire and anger.
During dhyana, one withdraws the sense
organs from the sense objects and also withdraws the mind from the sense organs
and succeeds in beholding his own real Self as Brahman.
The definition of Brahman includes:
अशब्दम अस्पर्शम अरूपवच च
अग्राह्यम अव्यक्तम अवर्णम एकं; पञ्च परकारं ससृजे परजानाम
न सत्री पुमान वापि नपुंसकं च; न सन न चासत सद असच च तन न
पश्यन्ति यद बरह्मविदॊ मनुष्यास; तद अक्षरं न कषरतीति विद्धि
अशब्दम अस्पर्शम अरूपवच च
अग्राह्यम अव्यक्तम अवर्णम एकं; पञ्च परकारं ससृजे परजानाम
न सत्री पुमान वापि नपुंसकं च; न सन न चासत सद असच च तन न
पश्यन्ति यद बरह्मविदॊ मनुष्यास; तद अक्षरं न कषरतीति विद्धि
He (IT), the One exists in His (Its) own
nature, unaffected by attributes and qualities. It cannot be touched or named;
does not have a form or color. It cannot be grasped. (Some of these definitions
come from discussions in the next chapter)
The evolution of the five elements (panca
bhuta) are given in Section 202 (Sanskrit 195) as follows. This is part of
Samkhya philosophy.
अक्षरात खं ततॊ वायुर वायॊर जयॊतिस ततॊ जलम
जलात परसूता जगती जगत्यां जायते जगत
इमे शरीरैर जलम एव गत्वा; जलाच च तेजः पवनॊ ऽनतरिक्षम
खाद वै निवर्तन्ति नभाविनस ते; ये भाविनस ते परम आप्नुवन्ति
अक्षरात खं ततॊ वायुर वायॊर जयॊतिस ततॊ जलम
जलात परसूता जगती जगत्यां जायते जगत
इमे शरीरैर जलम एव गत्वा; जलाच च तेजः पवनॊ ऽनतरिक्षम
खाद वै निवर्तन्ति नभाविनस ते; ये भाविनस ते परम आप्नुवन्ति
The translation: Space comes out of the
Supreme, the Undecaying. Air comes out of Space; Fire comes out of Air; Water
comes out of Air; Earth (universe) comes out of Water. Everything in this
universe follow.
During dissolution, the body (earth) goes
into water; water into fire; Fire into Air; Air into Space. The emancipated
ones do not return from Space (They reach Brahman)
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