Hari Om.
This is a summary of the first 10 minutes of class, including the story, for quick reference. 

The king of a particular kingdom is very upset by the level of corruption in the kingdom, and is not able to find out who is really involved. He speaks to his ministers to try to find a solution. One of his ministers has a seemingly strange plan, but the king is willing to go along with this, and do whatever it takes, because the coffers are being depleted. The plan is that a tank should be constructed at the top of a hill, and an announcement is made to the villagers that on Amavasya, one representative from each home should carry a glass of milk and pour it into the tank. So on Amavasya, one member of each family walks up the hill with a covered glass, climbs the ladder on the side of the tank, opens the lid of the tank, and pour the contents of their glass into the tank. Then, at dawn on the following morning, there is a town meeting on the hill at the tank. The lead minister goes up the ladder and peers into the tank and gasps. The intrigued king decides to climb the ladder to find out what is in the tank. When the king looks into the tank, he only sees water, there is no milk. The king exclaimed that there were clear orders for each family to put milk in the tank, yet no one put milk in the tank. The king understood that the finger could not be pointed at anyone in particular. No one was willing to do what was instructed by the court/kingdom.  All the villagers bowed their heads in shame, no one could meet the eyes of the king. A little boy in the crowd offered the king an explanation- Because my family thought that another family would pour milk, we did not put any milk. 

So this is the sentiment- I do not need to contribute because someone else will contribute, or because I have been denied. So one does not contribute time, effort, attention, or resources. So one should do introspection and ask oneself~ What is my duty in the context of different relationships? Is there a tendency to be half-hearted? What do I need to do? Not hide behind another person. 

So, one may have varied reasons why one does not do karma.
Bhagavan Shri Krishna tells that one should not hide or dodge responsibility.
I have a particular slot in the larger scheme of things. And if I do not do, who will do? 

ॐ

CLASS NOTES

कर्म योग
कर्म is inevitable.
One may have romantic ideas about reducing कर्म, because कर्म comes with baggage and one does not want baggage.
भगवान् श्री कृष्ण: explains that शरीरयात्र (श्लोक ८) is not possible without कर्म |
But कर्म can feel like a burden, with a long ever-growing to-do list of pending activities/responsibilities, and only temporary solutions. So, one may feel that one has not done enough, or that one is not enough.

Everyone experiences this burden of कर्म | The fisherwoman on the bus, who has a heavy basket of fish on her head, refuses to put it down. She keeps the heavy basket on her head thinking- it is my basket of fish, and if I do not carry it, then the train will have to carry my basket. She does not consider that the train is that which is carrying her from one point to the next.

In the same way, the train is the flowing blessings of ईश्व‍र | And one stands with one’s basket of कर्म, thinking – I am the one who has to do it all, I am never enough, I feel so exhausted/tired.
But, really this heavy basket of कर्म that one thinks that one cannot put down, is actually fully pervaded by भगवान् | The carried basket of कर्म, the different types of कर्म performed, the laws of कर्म are all shaped by भगवान्, and the results of कर्म is also all भगवान् |
So, if one puts the basket down, the train is not going to feel the burden.

This is the transformation from कर्म to कर्म योग | It is the surrender to भगवान्, with the understanding that one is able to do कर्म thanks to भगवान्, and that one gets पुन्य or पापा, with resultant happiness/sorrow due to भगवान् |
So, one need not feel the weight of the basket, as one has learnt to put it down by understanding that the train/ईश्व‍र that is carrying one, will also carry the heavy basket.
But this basket/कर्म gives one an identity/sense of significance, so one holds on to it for dear life. However, this very basket/कर्म becomes बन्धन, if कर्म is not transformed to कर्म योग |

श्लोक १०
सहयज्ञा: प्रजा: सृष्ट्वा पुरोवाच प्रजापति: ।
अनेन प्रसविष्यध्वमेष वोऽस्त्विष्टकामधुक् ॥ १०॥

यज्ञ in this श्लोक is another word for कर्म योग |

पुर – at the beginning,
प्रजापति: – Lord Brahma-ji, the creator i.e. the function of भगवान् involved in manifestation.
प्रजा: सृष्ट्वा – having created these different beings,
then Lord Brahma-ji also created यज्ञ, and then He said,
अनेन – by this, i.e. by this यज्ञ i.e. by worshipful/reverential कर्म / कर्म योग,
प्रसविष्यध्वम् – may you multiply.
May this यज्ञ be इष्टकामधुक् – something that you like and may this यज्ञ/कर्म योग be like a wish-fulfilling cow.
OR
Let this Knowledge of ब्रह्मन्, fulfill all your desires.

In the वैदिक lifestyle, there are certain संस्कार-s/rites of passage/milestones which are performed for purification/seeking blessings.
So, यज्ञ refers to all these कर्म-s presented in the कर्म काण्ड portion of the वेद |
So, if one wants something, one can do regular क्रिया and get the result.
However, by doing one’s कर्म which is enjoined by the वेद, it enhances the results of कर्म that one is already getting.

Nowadays, most do secular rituals, e.g. a birthday is incomplete without a cake being cut. So just as these rituals carry meaning, so too by understanding the significance of the वैदिक ritual, it becomes meaningful. For instance, there are rituals for the act of conception, before a mother becomes pregnant, when a child’s hair is first cut, when the child’s first solid food is eaten. Also, the child’s start of the study of वेदान्त is an important milestone, and usually occurs between 8-11years and is marked by the initiation into the Gayatri Mantra.

So, different rituals/mantras to be chanted are present in the वेद, and this was revealed along with the manifestation of this creation.
The ऋषि-s did not compose the वेद; the वेद was revealed through the ऋषि-s.
So, along with this manifestation, the वेद which was unmanifest was revealed to those who were eligible i.e. the ऋषि-s. And the rituals revealed form the कर्म काण्ड portion of the वेद |

Kamadhenu was the wish-fulfilling cow of the great ऋषि Vasishta. When King Vishvamitra came to the forest with his retinue, they became tired & hungry, so unannounced they sought the hospitality of Sage Vasishta. Due to His wish-fulfilling cow, ऋषि Vasishta was able to receive the King and his entourage graciously and serve them a bountiful platter. (अतिथिदेवो भव – treat the unannounced guest as God) The King was surprised that such a lean ऋषि living in the forest could supply such a grand meal. Upon questioning, Sage Vasishta revealed that He had a cow called Kamadhenu. Obviously, King Vishvamitra wanted the cow, but Sage Vasishta explained that the cow only yielded to ऋषि-s of his calibre. So, King Vishvamitra did a lot of तपस् and became a great ऋषि; but of course, at that point He did not care for Kamadhenu.

So too, Kamadhenu is present in the वेद | So whatever कर्मफल is desired, by doing that specific कर्म enjoined by the वेद, one can have it all.
However, with the disposition of कर्म योग, whether one gets the desired result/not, one is okay with whatever is.
So, success when performing कर्म is getting items ticked off of a to-do list, whereas success in कर्म योग is being okay with whatever the result is, knowing that it is प्रासाद from भगवान् |

Therefore, यज्ञ is an important part of one’s life-
~ converting कर्म into कर्म योग, as well as
~ the कर्म mentioned in the कर्म काण्ड portion of the वेद which helps in (i) fulfilling one’s wishes, as well as (ii) one’s rites of passage.

श्लोक ११
देवान्भावयतानेन ते देवा भावयन्तु व: ।
परस्परं भावयन्त: श्रेय: परमवाप्स्यथ ॥ ११॥
भगवान् now talks of the देवता-s/presiding deities i.e. the intelligence that makes everything possible.

So, by the कर्म rituals, one is making offerings to the देवता-s.
Therefore, may one make these offerings to the देवता-s.
And, as a result of which, may those देवता-s also propitiate one.

So, the principle of reciprocity is highlighted. Reciprocity is a fundamental aspect of धर्म |
Therefore, a balance must be seen between what is given and what is received.
And so, it is not that there are inert laws of nature, rather there is an intelligent cause who is भगवान्, with different deities/heads of department responsible for different phenomena. In this way there is enforcement & application of the laws of nature.
So, may one recognize the presence of these presiding deities.
If one does not recognize these presiding deities, still water flows for one, wind blows for one etc.
But, with their recognition, one feels more connected to the entirety, and it is part of one’s sacred responsibility to acknowledge the different देवता-s for all things that one gets.

So, the श्रीमद् भगवद्-गीता which is the essence of the वेद, milked by भगवान् श्री कृष्ण:, tells us that which cannot be known by direct perception or inference.
Here, भगवान् श्री कृष्ण: tells of the presiding deities that are responsible for all various phenomena, who are to be propitiated.
And because this is a relationship of reciprocity, one will gain the greatest good by doing things for the other i.e. for the देवता-s.
The देवता-s are not demanding, but by making offerings to them, one feels connected to the total, and also gains पुन्य |
So, may one do this देव-यज्ञ |

One has the freedom to relate to any देवता, in any way that one wishes ~ as a friend, child, teacher etc.
One may have a इष्टदेवता that one prays to every day.
Then, there is a कुलदेवता, who is the deity of the family.
Also, there is a ग्रामदेवता, the deity worshipped by a community, and who blesses the community in that form.

CLASS NOTES

Story
The king of a particular kingdom is very upset by the level of corruption in the kingdom, and is not able to find out who is really involved. He speaks to his ministers to try to find a solution. One of his ministers has a seemingly strange plan, but the king is willing to go along with this, and do whatever it takes, because the coffers are being depleted. The plan is that a tank should be constructed at the top of a hill, and an announcement is made to the villagers that on Amavasya, one representative from each home should carry a glass of milk and pour it into the tank. So, on Amavasya, one member of each family walks up the hill with a covered glass, climbs the ladder on the side of the tank, opens the lid of the tank, and pours the contents of their glass into the tank. Then, at dawn on the following morning, there is a town meeting on the hill at the tank. The lead minister goes up the ladder and peers into the tank and gasps. The intrigued king decides to climb the ladder to find out what is in the tank. When the king looks into the tank, he only sees water, there is no milk. The king exclaimed that there were clear orders for each family to put milk in the tank, yet no one put milk in the tank. The king understood that the finger could not be pointed at anyone in particular. No one was willing to do what was instructed by the court/kingdom. All the villagers bowed their heads in shame, no one could meet the eyes of the king. A little boy in the crowd offered the king an explanation- Because my family thought that another family would pour milk, we did not put any milk.
So, this is the sentiment- I do not need to contribute because someone else will contribute, or because I have been denied. Therefore, one does not contribute time, effort, attention, or resources. So, one should do introspection and ask oneself~ What is my duty in the context of different relationships? Is there a tendency to be half-hearted? What do I need to do? Not hide behind another person.
So, one may have varied reasons why one does not do karma.
Bhagavan Shri Krishna tells that one should not hide or dodge responsibility.
I have a particular slot in the larger scheme of things. And if I do not do, who will do?

श्लोक १६
एवं प्रवर्तितं चक्रं नानुवर्तयतीह य: ।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ १६॥

चक्रं ~ wheel i.e. the cosmic wheel ~ the धर्म of things and the laws of nature.
So, these are already set in motion and moving.
For instance, day turns into night, and then again into day, and so on.
But, one never thinks- what if the planet falls off its orbit? The earth is both rotating & revolving, but one does not worry about this, one just trusts in the धर्म/laws of nature.

So, this cosmic wheel is already in motion. And if one does not follow this wheel, and one does not make their contribution in their given time slot, or scheme of things where one is, then this is अघ |
अघ = पापा i.e. bad कर्म |
So, one lives a life of पापा by not doing what is supposed to be done.
Why?
This person is इन्द्रियाराम: i.e. one who is caught up with the pleasures of the senses, and is willing to do anything for this.
E.g. for the sake of my senses, one is willing to commit injury, like wearing animal fur coats.

So, the one who does not contribute to the चक्र that is already set in motion, is living a life of पापा, only caught up in the senses, and therefore a waste of life.
What is different from this person & an animal? One eats, drinks & procreates and that is all, and then life is over. And some justify this lifestyle.
But due to the धर्म in one’s heart, one feels uncomfortable with this type of behavior. Instinctively, there is this intelligence that lets us know what is the right thing to do, though one may not always go along with it.

श्लोक १७
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानव: ।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ १७॥

The person spoken of in श्लोक १७,
contrasts the person who is caught up with the senses, who does not contribute due to inertia/laziness, only wants to hide under the carpet, or likes to behave helplessly.
One can have learned helplessness, e.g. with respect to technology there is an unwillingness to learn a new platform.
One is fearful of making a mistake when learning something new & different, and this prevents one from learning.
When one is fearful, one cannot learn; one needs to be relaxed in order to learn.

So, one has their own reasons for contributing more/less in a certain situation, for dodging responsibility.
If one steps up & stretches oneself, then one’s comfort zone increases.
Otherwise, one’s comfort zone becomes a conditioned zone, and then anything other than that comfort zone becomes threatening to one.
And it is okay to feel an initial uncomfortable feeling as one expands their comfort zone.

So, this person who does not pitch in as required, is contrasted with the one who is आत्मरति: i.e. the one who recognizes oneself as limitless and delights in the आनन्द that one is. This is the description of the स्थितप्रज्ञ |
Here, आत्मरति: does not refer to the personality- one is not delighting in one’s thoughts, emotions or desires. It is the one who delights in आत्मा as myself. This brings a deep sense of contentment, and one is आत्मा तृप्त: | There is no want for anything to be different.
As the wave, one always will feel less than and pushed around, so one has to establish one’s identity and negotiate terms etc..
Even if one were to become a tsunami wave, it will cause a lot havoc, and also it is only a temporary form.
With the shift in identity to I am water, I understand that I am the basis of the entire ocean; without me there is no form called as ocean. And with this understanding there is आत्मा तृप्त: |

So, for this ज्ञानी, who knows & delights in the self, there is a sense of complete contentment, with nothing to be done.
But we see the wise person ever engaged in a lot of projects.
कर्म is done for कर्मफल |
But, for the wise person कर्म is done for लोकसंग्रह i.e. for the well-being of others.

कर्म for the wise person is done out of fullness. There is nothing to be done for the sake of fullness, because one already knows one’s fullness.
But for the otherwise person i.e. the one ignorant of my true nature, कर्म is done for the sake of fullness- for अर्थ, काम, धर्म, and erroneously for मोक्ष |

We can relate to this doing कर्म out of fullness. For instance, when one sings in the shower, there is no judging, no ulterior motive, there is no agenda. One does this कर्म only out of delight, without wanting anything.

So, the ज्ञानी does out of one’s fullness. It does not matter if one’s contribution is valued/not, or if the help is not accepted.

For the योगी, the state of mind is very important.
योग as a dualistic system based on सांख्य, there is the belief that पुरुष(I-आत्मा) and प्रकृति (अनात्मा) are mixed and so we have to separate the two. This is not the absolute teaching of वेदान्त |
Because, here one wants to be free from a second real entity i.e. अनात्मा e.g. in the form of disturbing thoughts.
So then one does कर्म turning inward and plays with the mind, e.g. by turning on music to calm the mind.
But here द्वैतम् is maintained between me & the disturbing thoughts.
Therefore, this is not a wise person.

Then, contrary to the inward योगी, the भोगी is always in pursuit of ‘external’ भोग for the sake of fullness.
And then the रोगी is the one who is always talking about what disease they have.

So, the योगी, भोगी, रोगी are not wise/आत्मरति: |
The योगी is obsessed with their internal landscape. The भोगी is obsessed with sense pleasure. And the रोगी is obsessed with health.
So, these should not be confused with a wise person / the goal of वेदान्त |

So, कार्यं न विद्यते –
For the ज्ञानी, कर्म is not done for the sake of fullness.
This is because कर्तृत्वम् (the sense of doer-ship) is recognized to be मिथ्या |
कर्मफल is only for the कर्ता, the one whose identity is that I am the doer wanting experience.
When this कर्ता identity has been falsified, because कर्तृत्वम् is recognized to not be absolutely real, only a temporary identity,
one recognizes that between thoughts/actions I am there as limitlessness,
and really, I am a limitless being in & through all thought-forms.
The one going through all stages versus the one who is constant / always there –
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १३॥ ~ Chapter 2

So, कार्यं न विद्यते – one does not do for the sake of fullness, but if one can contribute, why not?

So, the ज्ञानी is-
– आत्मरति: i.e. there is आत्मा तृप्त: | For this ज्ञानी who knows & delights in the self, there is a sense of complete contentment, with nothing to be done.
– This ज्ञानी does कर्म for लोकसंग्रह i.e. for the well-being of others.
– The ज्ञानी does कर्म out of fullness. There is no अर्थ, काम, धर्म, मोक्ष to pursue for the sake of fullness, because one already knows one’s fullness.
– The ज्ञानी does not really even do कर्म; because कर्म is done by the कर्ता, and the ज्ञानी understands that कर्तृत्वम् is मिथ्या |

श्लोक १८
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रय: ॥ १८॥

For this आत्मरति:, there is no purpose in कृतेन (doing) & अकृतेने (not doing).
And this आत्मरति:, does not depend on another being to recognize that I am full.

In life, there is a certain basic level of dependence on another. Minimal dependence is for food, clothes, shelter; for शरीरयात्रा dependence on the पञ्चमहाभूत-s is required.
So, physically one cannot live completely independently.
Emotionally one can become independent by discovering the expansiveness of my heart, through living a life of कर्म योग |
Therefore, one’s level of dependence on another behaving in a certain way is not there. One can grow to realize that what matters to me is how loving, supportive and productive I am. If the other does, or does not do, it is okay either way. There is acceptance of the other person’s behavior; not resignation. And this is not a bitterness/hurt where I do not want to depend on anyone.
It is a recognition of my fullness/completeness, so I do not need any validation/recognition.

For some time, there will be dependence on गुरु, so that one can see the Truth, so that much will be there.

CLASS NOTES

INTRO
The wise person does कर्म out of fullness, though the wise person has no need to do कर्म |
But, for an other-wise person, कर्म is done because one is seeking fullness. On one’s own, one does not want to do कर्म, but because of one’s desires, that are influenced by society, one gets on the treadmill of कर्म | And if one examines one’s life, almost all कर्म (will-based action) is done for the sake of fullness.
But here, भगवान् श्री कृष्ण: points out that with understanding the truth, one no longer does कर्म for the sake of fullness.

In the performance of any कर्म, e.g. raising a dog/child, managing a job, managing a relationship(not limited to romantic relationships, but any relation), makes us think that a lot of work is required.
But we should have a harmonious relationship with कर्म | Because if one thinks that कर्म is a burden, then one wants to get out of कर्म at the first opportunity due to laziness, inertia or fatigue. I think~ I do not want to do this.
Or, even if I do the कर्म, I see the futility of it. E.g. We see Arjuna in battle considering that even if I win the battle, victory is not sweet for me as I remain stuck anyway. Because, what I am seeking is freedom from insecurity and complete acceptance of myself. So there is no happiness if I win or lose, I remain stuck.
Therefore, भगवान् श्री कृष्ण: starts to teach Arjuna the nature of reality of I the जीव |

In Chapter ३, श्लोक २१, भगवान् explains that whatever a श्रेष्ठ person does, most will follow, e.g. celebrities are used to sell brand name products, because whatever a celebrity does, I also want the same.

So, भगवान् श्री कृष्ण: reminds Arjuna that if you want to run away from कर्म, because of the mistaken thinking that it will bring peace of mind with complete acceptance and freedom from insecurity that you have been seeking all your life, this is not going to happen.

So, भगवान् teaches-
(i) As long as one lives, कर्म is unavoidable.
(ii) How one should approach कर्म i.e. with an attitude of कर्म योग |
(iii) Who is the one who performs कर्म ~ this will-based action is performed by a human being which gives पुन्य & पापा, with respective experiences of सुखम् & दु:खम् |

Now, भगवान् personalizes the teaching-

श्लोक २२
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ २२॥

Here, भगवान् speaks from the standpoint of Himself as भगवान् श्री कृष्ण: indicating the relationship of a wise person with कर्म |
He addresses Arjuna as पार्था and says-
त्रिषु लोकेषु ~ in all the 3 worlds i.e. भू: (Earth), भुव:(in between), स्व:(स्वर्ग).
The वेद tells us that there are 14 लोक-s i.e. planes of experiences.
And भगवान् श्री कृष्ण: explains that He has a lot to do in order to maintain all different processes in these लोक-s.
E.g. We perceive the rising & setting of the sun due to the movement of the Earth at the same pace without fatigue.
There are so many laws of nature that are predictable and reliable that we take for granted. These are not mechanical laws of nature. There is intelligence in these laws that cannot rest in something inert, it can only rest in a conscious being.

So, भगवान् says that across all 3 लोक-s, there is nothing to be gained by me.
न अनवाप्तम् अवाप्तव्यम् ~ there is nothing possible to be gained by me in any given world, which is not yet gained.
There is nothing to be done by me.

मे ~ for me,
कर्तव्यम् ~ duty; that which must be done.

Notably भगवान् highlights that although there is no need for Him to do कर्म,
कर्मणि वर्त एव ~ I am still involved in कर्म all the time.
E.g. If we look at the manifestation of भगवान् श्री कृष्ण: we see Him playing pranks as a child, then going to the गुरुकुल in Sandeepany, ruling over the kingdom of Dwarika, his relationship with the Pandava-s, and then the Mahabharata war.
So, we see non-stop कर्म | भगवान् does not go meditate in a cave for 10-12 years. But though performing non-stop कर्म, He says कर्तव्यं न अस्ति ~ for me, there is nothing to be done.

So here भगवान् alludes to कर्म that is done for the sake of duty versus कर्म that is done for binding desires.
If कर्म is play for me, there is no seeking in order to gain for me. Rather, it is doing for the joy of doing, or in order to contribute.
It is a ridiculous notion to not have any expectation from performing कर्म |
But, I no longer define myself by the outcome of an event.

Why? Because I am aware that I am bigger than time.
Time is only for the body. For instance, does one feel 70 years old? No, even if the body is 70 years old, there is no age for the mind. It may seem that the mind/सूक्ष्मशरीर is enclosed within the body, but the सूक्ष्मशरीर actually pervades the entire physical body. For instance, we observe that while this human being sits stationary in a chair, the mind wanders all over to all galaxies, not limited by this physical manifestation.
So, one should ask oneself this question- how is it that all other activities are limited to the body, but the mind can soar all over? If the mind was only limited to the body, this would not be possible.

So, the relationship with कर्म for a wise person is that one sees that I am अकर्ता i.e. I am not a doer.
So, we see Lord कृष्ण: doing so much, with devotees all around him. And we also saw the example of the successful King Janaka who continued to manage his kingdom though having ब्रह्मविद्या, as this was his duty.

Pujya Swamiji had accompanied His गुरु, Swami Chinmayananda to Uttarkashi. There, they met with Swami Tapovan Maharaj. परम गुरु Swami Tapovan Maharaj recognized that Swami Dayananda seemed keen on वेदान्त, doing so much सेव to Swami Chinmayananda-ji, and so asked~ why are you returning to the city? At the time Pujya Swamiji (this was before he had taken संन्यास) explained that I have a lot of responsibilities e.g. mother to look after etc. To this परम गुरु Swami Tapovan Maharaj replied- you see this River Ganga, it is a नुत्य प्रवह of responsibilities i.e. a constant flow of one responsibility after the next.
This anecdote shows that one can never say that I have no more responsibilities.
So, responsibilities will keep flowing, but I have to decide when I want to see what is the reality of all of this.
But, one is so caught up with responsibility/duty.
So, when there is something to be done, there is a sense of compulsion. Therefore, it is worth asking, what for?

There may be the desire to show support for the other- one’s partner, child etc..
But one should be clear about the goal of all relationships- it is to contribute. Its purpose is not perpetual happiness. In this way one liberates the relationship from the burden of expectation. Only then there can be relaxation.
Or else one is like a hungry creature looking for crumbs of happiness in a relationship. It is unreasonable to put all of one’s expectations on one relationship/person, this will certainly create havoc for that relationship.

So, कर्तव्यत i.e. in doing, there is no escape.
But what भगवान् श्री कृष्ण: really wants us to enquire into is ~ Am I कर्ता? Am I really the doer of all कर्म ?

श्लोक २३
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रित: ।
मम वर्त्मानुवर्तन्ते मनुष्या पार्थ सर्वश: ॥ २३॥

भगवान् also says that although for me there is nothing to be done, I am still involved in all types of कर्म |
Because, यदि ह्यहं न वर्तेयं ~ suppose I do not do anything, then,
मम वर्त्म ~ my path i.e. what I am doing,
मनुष्या: सर्वश: वर्तन्ते ~ people will follow.

E.g. Emperor Ashoka was a prior King of Bharata. He converted to Buddhism, which was fine. But, his withdrawal from his duty created problems with the breaking up of the kingdoms that he was in charge of. He also abandoned his army. Therefore, at that time many small battles broke out throughout India. So, ideally, when he removed himself from his duties, he should have gotten a suitable successor to fill his place.
So, this becoming passive in the name of religion is not helpful.

For instance, talks of world peace do not account for human insecurity. So, in every society, from the tribal to the advanced, there is the need for a defense force.
E.g. what can one do if another wants to take over your country territory? One can try to talk peace if the other has a similar agenda. But, if the other is all out for war then this is not possible.
So, if one were to become lazy or have inertia, or say peace & no war, and disband the army, there will be chaos.

There are always a lot of excuses to not perform कर्म |
In the name of peace, one may choose not to say anything in a given situation.
There is the illusion that I want peace at all cost, so I will stay quiet, or maybe one is afraid to say the truth.
There can be an uncomfortable silence, as things are allowed to build up without one saying anything.
Then, an outburst of accusations can begin with a small trigger, due to doubting of the other person’s intentions.
So, this staying quiet can be an excuse that one hides behind in not performing कर्म |

But really, one cannot hide behind not performing कर्म, as one cannot escape कर्मफल |
E.g. fire will burn if one places the finger in it.

In this way भगवान् explains that although I am not कर्ता, I am still involved in all kinds of कर्म, as I am aware of the responsibility of being a role model to so many people, as people will follow my actions.

श्लोक २४
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
सङ्करस्य च कर्ता स्यामुपहन्यामिमा: प्रजा: ॥ २४॥

चेत् ~ if,
अहम् कर्म न कुर्याम् ~ I do not do कर्म,
then all these लोक:(beings) will perish ~ the sun will not rise, the wind will not blow,
and I will then become the कर्ता of सङ्कर: | (सङ्कर् ~ confusion, versus शङ्कर् ~auspiciousness).

So, here भगवान् श्री कृष्ण: is saying that if I do not do कर्म, I will become the author of confusion in the world.
So भगवान् says that people look up to Me, and if I do not do, then all beings and the world will perish, so it would be like I have destroyed all these people.

Also, people want their leaders to lead.
So, भगवान् श्री कृष्ण: does not allow people to observe/think that He does not do anything despite the prevalent अधर्म in society. Or, for example. if a lot of injustice is happening in society, people would talk about why is the Prime Minister or President not doing anything about this.

People act out of रागद्वेष |
So, if there is no outlet for this, what would one do? For example, there were people who were exhausted with work prior to the pandemic. And then with the pandemic when one is isolated at home, the comfortable home becomes like a prison. So, all habits & daily rituals add value/meaning to life.

The reason for all crime is due to रागद्वेष (cravings & aversions).
The intensity of a desire can consume and lead to crime in order to make a quick buck, homicide due to jealousy, stealing due to lust. So, due to रागद्वेष, one is willing to go to any length.

So, one should try to reduce this strong subjectivity of रागद्वेष to preference.
E.g. if a preferred type of food is unavailable, one does not throw a fit, but just makes do with what the situation offers.

One’s likes & dislikes add to the richness/color of the personality. But if there is a binding desire, then रागद्वेष is in charge, and all hell breaks loose.

श्लोक २५
सक्ता: कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥ २५॥

अविद्वांस ~ people who are not wise,
कर्मणि सक्ता: ~ are attached to the outcome of the action, and the कर्म |

For instance, the perfectionist is so attached to how things should be done, and so ends up overworking due to the thinking that no one can do it as I do it. But instead of training another to be competent, one thinks that I am indispensable to the project. So, सक्त: is this attachment to the way that things should be done, e.g. how the house should be maintained, how the relationship should be, how the work situation should be.

So, just as the अविद्वांस does कर्म for the sake of their attachment to कर्म,
so too even the wise person does कर्म |
So, on the surface, both the unwise & the wise do कर्म |
But, the wise person does कर्म being असक्त: i.e. not having any sense of attachment to the outcome. So, one does one’s best, with the knowledge that the laws of कर्म are at work. So, there is surrender while one is doing कर्म, before doing कर्म and after doing कर्म |
And whatever the results are, it is fine; the play of life goes on. I enjoy myself regardless.

So why does the wise person do anything? चिकीर्षु: i.e. because one is desirous of doing. (चिकीर्षु: = कर्तुम् इच्छु: ; जिज्ञासा = ज्ञातुम् इच्छु:)
The wise person does कर्म for लोकसंग्रह i.e. for the protection of people. Because if धर्म is to be upheld in society, who is to be protected? धर्म lies in the धर्मी i.e. the one who practices धर्म | So, these people who uphold धर्म have to be protected. धर्म lives in the heart of the धर्मी | Because धर्म is living the right values of kindness, compassion, justice. It is not a monolithic structure to be secured.

So, with respect to भगवान् श्री कृष्ण:, we see Him ever engaged in all kinds of कर्म – from ruling his kingdom to even being Arjuna’s driver. He chooses to be there in person for Arjuna in the midst of the battle as His driver.
And He always does with a smile on His lips, often playing a flute indicating His lightheartedness- seeing everything as play/fun, with the knowledge that nothing touches me.

CLASS NOTES

So, how often does one have कर्म योग attitude?
* श्लोक ३१ *
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवा: ।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभि: ॥ ३१॥

भगवान् श्री कृष्ण: says – What I have said in terms of offering one’s कर्म to भगवान्, this should be done नित्यम् (always).

E.g. Some अश्रम-s have a timetable with कर्म योग scheduled for a specific time. But this slated कर्म योग is really a time-slot for collective सेव |
कर्म योग is not time-bound ~ there is no specific time to offer one’s कर्म to भगवान्, or to be accepting of others.
Collective सेव is good because depending on one’s personality/culture, the way things are done may be different, so there can be reason for disagreement, and then eventual acceptance & accommodation.

So, कर्म योग does not fit into a scheduled time slot. कर्म योग is a 365-24/7 disposition that one tries to bring into one’s life.

कर्म योग does not fit into the should/should not list that we create for ourselves. Relax. It is to see the vision, and approach with a gentleness towards oneself, but also be tough on oneself too.

So, the मानवा:(people) who follow this teaching and try to bring in कर्म योग, how are they supposed to do it?
Be equipped with श्रद्धा | श्रद्धा means trust. श्रद्धा does not mean faith.

I trust the Teacher who teaches about कर्म योग |
And अनसूयन्त: ~ I do not find fault with the teaching.

This is why giving the benefit of doubt to people is an important quality to develop.
How can one trust the Teacher if one does not trust one’s partner, children, co-workers?

We can look at 4 कृपाs(trusts)-
(i) आत्मा कृपा – Trust in oneself.
(ii) ईश्वर कृपा – Trust in भगवान्, or भगवान्’s grace.
(iii) शास्त्र कृपा – Trust in our शास्त्र |
(iv) पर कृपा – Trust in the other, whomsoever the other may be.

Everyone has faced situations where their trust has been affected.
It makes one not trust the other. One feels disconnected, isolated, lonely, always second guessing the other. There can be grounds for not trusting the other.

So, as a person, am I a trusting person?
Do I trust myself to do the right thing? When given a difficult situation, I trust myself to do my best.
And I trust the other. If someone says something, it is not that they have malice in their heart and they are out to get me; it is their प्रकृति | And similarly it is my स्वभाव that determines my hot-headed response.

श्रद्धा in Teacher is part of our needed 6-pack i.e. षट्क संपत्ति: (the 6-fold wealth) of a वेदान्त student.
श्रद्धा in शास्त्र does not come naturally, it comes from a trust in life.
This happens when one comes to terms with the कर्म in one’s life, and understands that no one deliberately gives me a tough time. I am only experiencing my own choices which have fructified. There is no one to blame.
And then, by extension one can have a working trust in the Teacher and the Teaching.

The Teacher comes with the package of the Teaching.
So, if one does not want to relate to the Teacher, then there is a problem.
Why not relate? Because all of us are rebellious, all of us struggle with authority. There are different ways that one’s rebelliousness manifests, e.g. not switching on one’s video during class. And then one makes excuses for this.
So, if I do not go along with a small, non-forceful request by the Teacher, then how am I going to listen to the words of the शास्त्र from the Teacher? Then, one will have doubts.
Or for instance if we get caught up in analyzing the personality or any idiosyncrasy (which we all have) of the Teacher, then the Teaching is lost since we were paying attention to प्रकृति instead of आत्मा |
The Teacher-student relationship is for the purpose of the Teaching, for nothing else.
Any criticism that the mind comes up with, e.g. maybe we should get a 20-point bullet point list of the class teaching etc., it is an unequipped अहंकार trying to take on the role of the teacher.

श्रद्धा वन्त: अनसूयन्त: मुच्यन्ते तेऽपि कर्मभि: –
On the other hand, my trust in शास्त्र will bless me. Because I will accept the words of शास्त्र that reveal that I am limitless आत्मा, despite any कर्म that I do. I am free from all सत्त्व, रजस् & तमस् | So, with श्रद्धा, one is मुच्यन्ते कर्मभि ~ one is free from the effects of कर्म, only with self-knowledge.
Because the cause of all suffering is अपूर्णता & अविद्या | So, the only solution is knowledge.
So, more or less कर्म is not the answer. It is not to withdraw from all responsibilities and meditate in a cave. It is to recognize that I am not defined by the कर्म that I do.

This is a difficult concept to come to terms with as the media’s messages tell us that we are less or more because of what we do. Often one of the first questions asked in a conversation is ~ what do you do? And it is often profession-based.
Also depending on the outcomes of different life events, e.g. divorce, one defines oneself and one may feel bad about oneself. So, one allows कर्म to define me.

But शास्त्र tells that I am not कर्ता | I am अकर्ता, I am अभोक्ता, I am चैतन्य-consciousness. To be with this vision, I have to have trust, or else in the teaching there will be a lot of apparent contradictions in one’s mind.
Because at one point, the Teacher will talk about doing a lot of कर्म, and then later on the same Teacher/Teaching will say to withdraw from कर्म |
So, one must be present for the entire journey or else one only gets little bits & pieces. शास्त्र study is not a buffet-style approach where one chooses to accept part of the teaching and not accept another part. That is one’s रागद्वेष operating. Therefore, one should have श्रद्धा to see all of it.

Therefore, in traditional वेदान्त study, meeting with the गुरु from time to time is important; this is not just necessary when one has a problem.
This is an individual journey with a definite pursuit. Therefore, relationally one needs to have trust in one’s गुरु for their own sake. One has to trust the Teacher in order to trust the words of the Teaching.
One’s own personal study e.g. listening to many videos on one’s own, creates one’s own idea of the Teaching and this does not work.

* श्लोक ३२ *
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतस: ॥ ३२॥

With श्रद्धा/trust, one says that well वेदान्त says that I am limitless, however right now I feel limited, but I will enquire into this. This is a trusting & open attitude.
Whereas, those who find fault in the Teaching, will say that वेदान्त is rubbish.
Then, someone may even say things like- Swami-s are not to be trusted, that they hypnotize.
So, there are those who are critical for no reason.

For instance, some people actually start a sentence with ‘no’. It has become a part of one’s vocabulary, such that one is not even conscious of it.
E.g. if one keeps on telling a kid ‘no’, the kid will turn around and also say ‘no’ to one.
One can relate to this by trying not to say ‘no’ for one week, or even just for an hour.
This is not glorifying the word ‘yes’, but ‘no’ can indicate resistance to things, people and situations.
So, one can reflect on when to say ‘no’, as this can extend to one being critical of the Teaching.

So, what happens to such a person?
If a person does not have the विवेक to discriminate between what is eternal and what is temporary, it is likely that the person will be confused about what is the right thing to be done in a given situation i.e. धर्म versus अधर्म, e.g. speaking more or shouting less.

सर्वज्ञान ~ in all one’s interactions, in all different domains of knowledge,
नष्ट (destruction) ~ one is likely to be lost i.e. there is constant confusion about what is the right thing to be done.
E.g. should I give this person one more chance or not? etc.
Confusion in one’s mind on many things, will deplete one’s energy. This back & forth vacillating saps a lot of energy.

So, as one follows the vision, one should try to have a working trust, at least try to see if it works.
E.g. after cataract surgery, and the bandages come off, one insists on a guarantee from the doctor that one would be able to see, before one opens the eyes.
Really one just has to open one’s eyes to see.
So, similarly one has to open one’s eyes to the प्रमाण i.e. the means of knowledge that reveals the Truth. I have to allow the प्रमाण to work, so that much working trust should be there.
So, श्रद्धा is required for this learning.

The scenario is different in an academic setting. One is not asked to have श्रद्धा in the teacher.
But, in वेदान्त, the qualities of the अधिकारी are the required qualifications, not one’s secular qualifications.

So, there should be trust in life, in भगवान्, in कर्म, trust that pervades me.
So that one allows the शास्त्र to work.
Otherwise one remains lost, and cannot be freed from the hold of कर्म, and the cycle continues.

* श्लोक ३३ *
सदृशं चेष्टते स्वस्या: प्रकृतेर्ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रह: किं करिष्यति ॥ ३३॥

Even the ज्ञानवान्-s (i.e. the one who has ज्ञानम्) i.e. the wise person, also behaves according to प्रकृति |
So, whatever action the ज्ञानवान् does, it is because of प्रकृति |
And भूतानि (all beings) follow their own स्वभाव,
निग्रह: किं करिष्यति~ then what is the use of control?

This is not a deterministic statement.
We see different ज्ञानी-s with different life trajectories.
For instance, Pujya Swamiji Dayananda Sarasvati traveled a lot, taught classes, and initiated a lot of projects.
Whereas his गुरु, Swami Tarananda Giriji lived quietly in Haridwar and said that I will only teach the people who come to Me.
So, each has their own स्वभाव, and we cannot say that one way is right and the other is wrong i.e. traveling the world versus staying in one place. Each has their unique प्रारब्ध and they don’t resist it.
Wisdom has nothing to do with one’s lifestyle. So though there may be different personalities, the knowledge is the same. But we tend to be judgmental.

But, the question arises- if one’s behavior is due to one’s स्वभाव, then should one attempt to control it?…श्लोक ३४

CLASS NOTES

* श्लोक ३५ *
श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् ।
स्वधर्मे निधनं श्रेय: परधर्मो भयावह: ॥ ३५॥

This is an oft quoted verse especially in the context of not running away from one’s स्वधर्म |
But what is my स्वधर्म? Figuring out one’s स्वधर्म may take a lifetime…

One’s स्वधर्म is a combination of things:
(i) सामान्य धर्म ~ the practice of values like honesty, truthfulness, compassion, justice etc. with all beings.

(ii) विशेष धर्म ~ one’s responsibility related to family members, relatives, i.e. looking at all of one’s roles- partner, parent, colleague, employer/employee, citizen & my contribution to society.
Pujya Swamiji says that real growth happens when one grows from being a consumer to being a contributor.
So, I should ask myself, what is my ratio of consumption to contribution?

(iii) पञ्चमहायज्ञा ~ my responsibility to:
– पितृ ~ Parents and ancestors.
– ऋषि ~ Teachers, Knowledge and our Vedic culture.
– भूत ~ our eco-system i.e. all living beings.
– देवता-s ~ presiding deities over the cosmic forces.
देवान्भावयतानेन ते देवा भावयन्तु व: ।
परस्परं भावयन्त: श्रेय: परमवाप्स्यथ ॥ ११॥ Chapter 3.
– मनुष्य ~ our fellow beings.
(For more on this one can check out Podcast #153 Panchamahayajna – the 5 sets of relationships we must honor~ https://discoveratma.com/153-panchamahayajna-the-5-sets-of-relationships-we-must-honor/)

So, we are connected to all five, so it is not a matter of choice but rather responsibility.

In one’s thinking, there is this ‘beggarly’ notion that I have to extend my arms to receive. So, one should shift to thinking that I have the power to give. Even the helpless & dependent babe can give a smile, so everyone can give something. So, what can I give?

(iv) In addition to this, there may be a cause which one resonates with, and wants to work on. E.g. If one was a victim of abuse, one may feel strongly about helping those who are survivors of abuse. Or one may want to contribute to education or healthcare etc.

Along this vein, in the build-up to Republic Day we are exploring at least 26 ways that we can contribute to Bharat. (https://www.youtube.com/c/DiscoverAtma)

So, we have to figure out our स्वधर्म |

And here भगवान् श्री कृष्ण: says that whatever is one’s स्वधर्म, it is better to do this, even if it is विगुण: (not perfect & a struggle), than to do someone else’s धर्म | It is okay to struggle with one’s own स्वधर्म, as this struggle will help one to grow into maturity.

Often, we are kind & compassionate about someone else’s problems, but within one’s own family it is not so. Therefore, as a minimum, we should find ways to live in harmony with one’s own family.
Only I can do what I have to do in my given role as a parent, child, sibling, partner.
My unique स्वधर्म is laid out for me.

So too Arjuna’s स्वधर्म is laid out. As a क्षत्रिय who is accomplished, and a leader amongst men, he cannot lament and say that I will do साधु धर्म and go to Rishikesh and live a life on भिक्षा |
This is not acceptable. As if one does not do their स्वधर्म, a lot of things will fall apart.

Therefore, भगवान् श्री कृष्ण: makes a strong statement- that even if one dies whilst performing one’s धर्म, that is better than performing another’s धर्म |
Also, if one tries to perform the धर्म of someone else, there will always be fear.

When one tries to play the role of someone else, one makes a mess, because in so doing-
(i) I am shedding my own responsibilities,
E.g. Extra-marital affairs bloom as one tries to perform the धर्म of being another’s partner instead of figuring out how can I be a better spouse to my own marriage-partner.
(ii) Not giving the other person a chance to be capable and do what they are supposed to be doing.

And with doing another’s job, there is the fear- Am I doing this correctly? Should I be doing, or not doing?
It may seem attractive to do the work of someone else, but this is not correct.

It is about learning to be comfortable with all roles that I am assigned and performing my responsibilities in those roles.
This by itself is a huge cycle of learning, because we usually resist doing.
E.g. One may choose to escape into वेदान्त and meditate instead of having to try to relate to one’s husband/wife, and so use this as an escape method. But one loses out on the opportunity to fight & make-up with one’s partner, and to learn and grow from this encounter.
Therefore, one should be clear about what one is doing and not dodge responsibility.

Also, भगवान् is explaining that whatever be one’s slot, the purpose is not to do the best कर्म possible, as each कर्म is limited with limited results. There is no perfect कर्म |
It is to gain maturity with the performance of धर्म |
As performing धर्म is not easy; one is constantly struggling with रागद्वेष |
But, in time, the more one performs one’s स्वधर्म, one grows bigger than one’s रागद्वेष and sees oneself free from रागद्वेष, as रागद्वेष reduces to preferences.
And then there is the recognition that I am more than all different situations & experiences.
And with this, there is a tremendous courage to fight any battle of injustice, e.g. inheritance issues within families etc.

So, having spoken about रागद्वेष, doing one’s स्वधर्म, and the signs of a wise person (including not to disturb the one who is not wise),
Arjuna now asks a question-
* श्लोक ३६ *
अर्जुन उवाच ।
अथ केन प्रयुक्तोऽयं पापं चरति पूरुष: ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजित: ॥ ३६॥

He addresses Lord कृष्ण: as वार्ष्णेय |

Duryodhana also asks a similar question in the महाभारत –
जानामि धर्मं न च मे प्रवृत्ति: |
जानाम्यधर्मं न च मे निवृत्ति: ||
केनापि देवेन हृदि स्थितेन यथा नियुक्तोऽस्मि तथा करोमि ।
I know what is धर्म, but I cannot seem to engage in धर्म, and I also know what is अधर्म but I cannot seem to disengage from अधर्म | Something seems to sit in my heart which impels me, and I go along with that inner voice.

Here, Arjuna asks a similar question-
केन प्रयुक्तोऽयं पापं ~ By what are we impelled to do पापा ?
E.g. I do not want to be rude, but the words seem to tumble out of my mouth. Or, I don’t want to cut corners, but I end up cutting corners. I want to do the right thing and contribute to taxes, but I make excuses for filing my taxes incorrectly, saying that anyway the government has not done anything for me.

So, by what are people impelled to do acts of अधर्म ?
Though there is no इच्छा (desire) to do something wrong, it seems like I am being pushed with momentum to do so.
I know all the right things to do, but I do not do this. Why?

भगवान् replies-
* श्लोक ३७ *
श्रीभगवानुवाच ।
काम एष क्रोध एष रजोगुणसमुद्भव: ॥
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ ३७॥

एष ~ this (which you are familiar with),
काम/desire ~ binding desire,
and the क्रोध (anger) that arises due to non-fulfillment of desire,
is borne of too much रजस् in you.

And what about this binding desire? महाशन: ~ it is a big glutton. Like a fire, it is अनल: (never enough). [अलम्-enough]
So, this fire wants more, and as a result it is महापाप्मा (great पापी), impelling one to do acts of अधर्म |
So, may you know that this is your true enemy.

भगवान् explains further with 3 metaphors-
* श्लोक ३८ *
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३८॥

These metaphors illustrate how difficult it is to remove the binding nature of desire.

(i) Like the blazing वह्नि (fire) being covered by clouds of धूम (smoke). So too, knowledge is there of what is the right thing to do in a given situation, but binding desire covers it. So, one has to wait for the smoke to die down, or not stoke the fire, or allow a nice wind to blow the smoke away.

(ii) Like दर्श:(mirror) covered by a lot of मल (dust). The glass of the mirror by itself is clear & transparent. But, if it is covered by dust, then effort has to be put forth to remove the dust.

(iii) Just as a fetus is covered by the womb. Therefore, so too knowledge is covered by desire.

We have to understand that desire is not a bad thing.
E.g. wanting nice vacations, desiring desert after meals, tv watching, wanting to be validated.
But, binding desire means that it must be done, if one is not able to fulfill the desire then the result is a most unpleasant mood.
So binding desire means that this desire must be fulfilled at all costs, and one does not care about the consequences.
E.g. addictions – one may steal in order to fulfill an addiction.

These particular 3 metaphors are used to indicate the varying effort needed to remove some of these binding desires. For instance, some desires can just be easily blown away. Or another desire may require more effort, like wiping the dust off a mirror. Or some desires are so binding, that they take a long time, like an entire gestational period for the knowledge to shine forth. And like pregnancy/childbirth, this desire is also struggled with.

Now भगवान् explains for us the concept that was just illustrated-
* श्लोक ३९ *
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ ३९॥

So, we know the meaning of the prior metaphors in श्लोक ३८ because भगवान् now clearly uses the words ज्ञानम् & काम in this श्लोक |

Even for the ज्ञानिन:(wise person), know that this person’s ज्ञानम् can also be covered by this नित्यवैरि (constant enemy) in the form of काम |

Any binding desire is a symptom of अपूर्णत (sense of incompleteness), and I seek to be complete by fulfilling the desire.

E.g. Only if I go on holiday, then all is well with the world.
Or, I must succeed in anything & everything that I do. But what is the definition of success?
Then, I whip myself and think less of myself if I don’t succeed. Also, I don’t want others to think less of me, so I push myself & others too.

These desires are good, but when one takes them to the extreme, saying that it must happen in this way, then the desires are binding.
Everyone wants to succeed, but when there is an insistence on success with no scope for failure or no plan B, then pressure is put on oneself, and for what?
The definition of success is that I will feel complete.

So, where is this काम present?
* श्लोक ४० *
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ४०॥

Our country’s defense forces try to figure out where the enemy is so that they can have a strategy to attack. So where is this काम?

The अधिष्ठानम्/locus is in इन्द्रियाणि मनो बुद्धि: (my own senses, in my mind, in my intellect). Knowledge is also there. So, these binding desires are always doing आवरण (covering) of the knowledge that is there.

So, this situation is tougher than expected, as it is not an external enemy to battle, but rather an internal enemy.
So, then one may loathe/hate oneself, thinking why do I not have enough willpower to deal with my desire?

So, भगवान् continues-
* श्लोक ४१ *
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ ४१॥

Therefore, knowing that all acts of अधर्म are committed due to the binding nature of desire, which is a glutton, making one commit to things that one does not want to commit to,
therefore, one should learn to have mastery over one’s senses, mind & intellect, and destroy the real enemy.
So, who is the real enemy i.e. the enemy of one’s knowledge? Binding desires.

Therefore, भगवान् is telling us that, may you have more-
(i) दम: – mastery over the way you use your body.
(ii) शम: – mastery over the resolution of the mind.

So, only I can work on this binding nature of desire, by seeing the havoc that it causes for me, and may I destroy it.

भगवान् has already spoken of कर्म योग – with the spirit of कर्म योग, may you surrender this to me.
Whatever is the nature of one’s desires, do not worry too much about it, instead offer it to भगवान् |
भगवान् Himself told us this in श्लोक ३० –
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वर: ॥ ३०॥

Then, without the sense of me & mine, do what has to be done.
So, instead of worrying- how will it be, what will happen, will it work out? One can surrender all doubts & anxieties. One can take time to make a commitment, but then once the commitment is made, one should go with it. Then, one’s धर्म should be performed in this commitment.

* श्लोक ४२ *
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्य: परं मन: ।
मनसस्तु परा बुद्धिर्यो बुद्धे: परतस्तु स: ॥ ४२॥

Along with कर्म योग बुद्धि:, may you see that you are not touched by your desire.
And so भगवान् shows us how to do दृग्-दृश्य (seer-seen) विवेक |
This is an inquiry that we do in order to understand who is the seer & what is the seen.

So, we can start with our experience. Looking at our surroundings, one sees the computer screen, and as one moves one’s gaze around the room, there is the recognition that the prior object is displaced by the current object in one’s view. So, that which is दृश्य (seen) changes. That which is unchanging is my eyes with respect to the different sights.

But then even my eyesight changes. When I go to the ophthalmologist, the lens before my eyes is adjusted until I see clearly. The ophthalmologist asks- Can you see clearly with these lenses? So, how can I see whether I see clearly or not?
This is because my eyesight is changing, and so it is also दृश्यम् | When there is smoke or fog, I cannot see.
So, the mind (दृग्) determines whether I can see clearly or not with respect to the changing eyesight (दृश्यम्).

Then, if one is asked- how do I feel, or what did I have for breakfast, how do I know the answer to this question?
I see the thoughts & emotions of the mind. I observe the mind changing with its different memories, feelings, and thoughts.
So, the mind is दृश्यम्/seen, but I-आत्मा am दृग् (the seer).

This दृग्, I-आत्मा, am untouched by what is happening in the mind.

E.g. Clay pot. Does one ask clay- how are you dealing with your binding desires? No. It is the pot with form, thinking itself to be finite/limited/अपूर्णता that has the desire to be complete. For clay there is no struggle whatsoever.

So, with respect to desire management, one can have
(i) कर्म योग बुद्धि: – go after the desire, aligning it with धर्म, and offering it to भगवान् |
and alongside this also have,
(ii) the understanding that I-आत्मा am untouched by all desire.

The mind is greater than the sense organs.
For instance, the ears within its sphere of operation, can only hear within a certain decibel level.
However, मनस् (the mind) with its function of memory & feeling/desires can have feelings/desires not limited to a specific sphere. E.g. one can desire to go to Mars.
So, the nature of the mind is pervasive, whereas the various sense organs are localized.

Then, compared to मन:, बुद्धि: (the intellect) is superior. मन: wanders all over the place, but बुद्धि: is firm & resolute. E.g. in the grocery store, मनस् thinks that I want all these things, but बुद्धि: remains firm that this is all that I need. The बुद्धि: has the function to be able to take decisions.

But that which is superior to this बुद्धि: is स:(He) i.e. I-आत्मा / the Truth.

The nature of desire could be anything.
In each experience of binding desire, if I don’t do, there is the feeling of not being productive.
But one should be able to see that desire is fleeting, it comes & goes.
Between 2 thoughts or 2 desires, there is no desire nor desirer. In deep sleep there is no desire.
Between any 2 tasks, there is no struggle with desire; what is, is me आत्मा |
And I also see that I am untouched by the nature of desire, regardless of how intense it is.
E.g. one may have the binding desire to control one’s spouse, thinking he/she should listen to me.
But one should recognize that I am untouched by all of this.

* श्लोक ४३ *
एवं बुद्धे: परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ ४३॥

भगवान् addresses Arjuna and tells him, that though physically you are strong,
what is more superior than your बुद्धि: ?
So, knowing I-आत्मा, I recognize that I am much more than the mind/desires etc.
Once I am rooted in my strength, then desires have no sting.

Therefore, may you destroy the enemy in the form of binding desires, which is difficult to understand.

SUMMARY OF CHAPTER THREE
श्लोक १- ७ ~ Introduction to कर्म & कर्म योग; the lifestyles of कर्म योग & संन्यास/ज्ञान योग |
श्लोक ८- २० ~ Elaboration on कर्म योग, particularly the fact that one cannot escape कर्म | As long as one lives, there is कर्म to be done.
श्लोक २०- २९ ~ What a wise person should avoid doing; highlighting the need for श्रद्धा |
श्लोक ३०- ३५ ~ Some nuances of कर्म योग |
श्लोक ३६- ४३ ~ The problem of binding desires, and the solution to binding desires.

Throughout, the topic of रागद्वेष was covered. One should note that रागद्वेष is not a problem by itself, but when one comes under the spell of रागद्वेष with binding desire, then this is a problem.
Therefore, may one have the mastery of this.

One can overcome binding desire with-
(i) कर्म योग बुद्धि:
(ii) साक्षी meditation.

Each chapter ends with ~ ॐ तत् सत् | ॐ is the only reality.
The conclusion of the chapter reiterates that श्रीमद् भगवद्-गीता is the essence of the उपनिषद्, talking of ब्रह्मविद्या i.e. the knowledge of the Reality-I, and the knowledge of योग i.e. the knowledge of how to live this life.
And this knowledge is shared through the dialogue between भगवान् श्री कृष्ण: and Arjuna, in this chapter on कर्म योग |
Notably, this chapter starts with कर्म and ends with ज्ञानम् |
This completes the third chapter.

ॐ