sukhaduḥkhe same kṛtvā lābhālābhau jayājayau ।
tato yuddhāya yujyasva naivaṃ pāpamavāpsyasi ।।
सुखदुःखे - Both happiness & grief, लाभालाभौ - Gain as well Loss,
जयाजयौ - Victory & Defeat, समे कृत्वा - think & treat as same,
युद्धाय - for battle, युज्यस्व - attempt, तत: - think of battle as your duty,
एवं - thus, पापं - Sins, न अवाप्यसि - won’t attain
(V)
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We should do our sva-dharma, as ordained in shastras. The state of mind that we are in should be the same whether the outcome is a success or a failure.
We should not be overjoyous when result is a success nor become dejected & resigned, when it is a failure!
Also, when our karma yields good result we should not be proclaiming 'everything was because of ME'. Likewise, when it fails we should not be saying 'Bhagwan has spoiled it'..
We should always think the outcomes as desired by Lord (His Adheena). That alone is the right approach
Acharyas give a special explanation for 'समे कृत्वा' pada
मा - denotes Lakshmi. Hence सम: - means one who is alongside Lakshmi. Hence 'समे कृत्वा' means all outcomes of karmas are as desired by Lord's Adheena
An interesting incident in Kunti's life is cited here..
Kunti asked a boon from Krishna.
She said 'Krishna, grant me a boon that gives me danger after danger in my life unceasingly'
Krishna acted shocked.. 'You've already suffered enough. Why do you ask for such crazy boon?'
Kunti replied 'Krishna, nobody thinks of you when they are doing well in life. Only when faced with insurmountable troubles & dangers do they think of you. I don't want to waste my life without your remembrance. So please grant my wish'
While everyone wishes for success of their karmas, this peculiar but bhakti-filled example is cited for reverse too!
(A)
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Same (V)
(D)
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Same as (V)
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असक्त्या - without desires on any other phala, except bhagavad-preeti, लोकरक्षायै - on the need for protecting the world, कर्तृतां - His all-creating powers, गुणेषु - in tri-guna of satya, rajas & tamas, आरोप्य - be directed, सर्वेश्वरे वा - Unto sarva-vastu-niyanta Narayana,
न्यस्य - with the aforetold creating powers, कर्मकार्यता - the importance of observing karma-s, तृतीये प्रोक्ता - is explained in 3rd adhyaya
There lived a brahmana by name Devasharma in the south. He lived an ideal life following his household duties (tretagni upasana, bhagavad aradhana, helping atithi etc..). He also performed many yajna-s with utmost shraddha
Even after leading an ideal life, his mind was at great unease. He was very disturbed & wanted a solution to it
He went to a nearby forest where tapasvi-s were meditating. He did all kind of sushrusha (service) to them & finally one managed to tell his problem to one of them
That rishi suggested him to meet a cow-herder by name Mitravan in a place called Punya near Godavari Banks.
Devasharma met him at a grazing land in Punya-nagari. His face was absolutely shining & radiating with great calm.
உடலம் அழிந்திடும் உள்ளுயிர் அழியாது எனைப் போல்
விடுமது பற்று விடாததடைத்த கிரிசைகளே
கடுக உனக்குயிர் காட்டு நினைவு அதனால் உளதாம்
விடு மயல் என்று விசயனைத் தேற்றினன் வித்தகனே
வித்தகன் - acharya sarvabhouma Sri Krishna, உடலம் - sharira, அழிந்திடும் - will be destroyed, ஒன்று - One, உள்ளுயிர் - jivatma inside that sharira, எனைப் போல் - Like Me (Krishna), அழியாது - won't be destroyed, பற்று - attachment, விடுமது - is to be shunned,
அடைந்த கிரிசைகளே - Karma as ordained by shastra, விடாதது - is not to be shunned, உனக்கு - for gaining Atma-svarupa jnana by doing karma-yoga, உயிர் - jivatma, காட்டு - cause of pratyaksha-phala, நினைவு - sthitha-prajna, அதனால் - by karma-yoga, கடுக - quickly, உளதாம் - begotten,
एषा - that propounded mula-karana of, स्थितिः - rooted in karma-anushtana along with buddhi-yoga, ब्राह्मी - will beget Atmasakshatkara, एनां - this, प्राप्य - if attained, न विमुह्यति - there’s no moha about samsara,
अन्तकालेऽपि - at-least in dying years, अस्यां थित्वा - if this is observed, निर्वाणं - sukha-roopa, ब्रह्म - Atma, ऋच्छति - will be attained