🌟Danyavadah🌟
A beautiful ritual of realisation of auspiciousness … always thankful for your sharings as sometimes I am bewildered by it all Namaskaram 🙏
This is so exciting for me as the last 5 years I have been trying to “nut” out what are the Vedas/what is Vedanta, how do I make sense of it all etc., how do I find the linkage required to enhance my personal self-growth and so on.
Now, being more relaxed after my Arsha Vidya Gurukulam, Anaikatti experience, I am so grateful, with the grace of Isvara to have found, dare I say my Guru, thank you for reaffirming my gradual (very slow understandings).
I seem to always start things backwards, or too far ahead of my qualifications. Now I feel that Taitiriya Upanishad is going to really ground me in a way to clarify the bits and pieces already pursued all the way from my 20’s … Guru Purnima blesses my 65th year.
Dear Swamini B,
Your student Rashmi with whom I learnt the 16 step puja just posted your meditation. It is outstanding. Profound. I shall go back again to assimilate the wisdom inherent in the simple words you share.
I’ve had a relapse into depressive symptoms and this seems to address those symptoms and give the most beautiful, accommodative context: abiding awareness.
My symptoms are worse in the morning.
I shall listen again then to see the effect.
Have you addressed depression exclusively in any of your previous River of Wisdom talks?
Thankyou for today’s sharing on Abiding Awareness.
Namaste
Wonderful discussion. This idea was so very insightful and helpful: ‘With a very strong karta and subjective view of the world (seeing my roles and actions as defining ‘me’ and are the source of my self worth), we will make Vedanta another achievement to be pursued’
Thanks for sharing this enlightening post. That the Ego cannot stand self-examination or self-inquiry, was the most insightful message for me. It is no wonder why most of us evade it and so avoid places and people which force us to direct our vision inwards. We would rather be busy, buried under performance and peer pressures than give ourselves moments to introspect on matters of self.
It is no wonder Vedanta hinges on relentless questioning and the relationship between the teacher and student. 🙏🏻
Hi. I do not have access to the replay. Even after signing in and giving password for replay. Looking forward to speedy resolution of the same. Thanks and regards
Sorry about that Neelu. The course can be retaken a few times. So not sure why this problem was faced. Please try and again.
Let me know if it does not work. Thanks
Dear Swamini ji, it’s still showing the same – not allowing access. Maybe my account has not been updated with the payment ? Even if i retake it the same could happen. Please do see what can be done (in my first query email i had asked also if my login account would be updated with purchase and in my courses also it does not reflect. yet) . Regards
“She was lovable and worthy of all appreciation. No conditions attached.” This says it all. 🙂 I see myself in Meena for sure. External praise and kindness from others are easily dismissed if I can’t give this to myself first. Such a simple idea but I think is the heart of the matter for so many people. Thank you Swaminiji!
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?
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 |
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.
श्लोक १२
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविता: ।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव स: ॥ १२॥
By propitiating/worshipping these देवता-s by यज्ञ~ puja, prayer conversation etc., what is desired (इष्टान्भोगान्) will be given to you.
One can pray to any deity, whenever one likes. For instance, Lord Ganesha can be prayed to, for removal of obstacles. Or for योग or वेदान्त study, one can pray to Lord Shiva.
But really, one can pray to any deity, as this specific deity becomes भगवान् for one.
By praying to any देवता, one is invoking the whole i.e. all of भगवान् | E.g. touching the finger of the friend seated next to me in the cinema, invokes the attention of the entire friend.
So, the trust & devotion to the देवता that one prays to, will bless one, of course taking into account the पुन्य and पापा कर्मफल in one’s account.
So, even though praying fervently to a given deity, due to पापा कर्मफल in one’s account, one may not receive the desired result, because of one’s choices in the past.
Then,
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते – if one enjoys what is giving by the देवता-s, but does not offer anything in return i.e. there is no acknowledgement,
then one is as good as a स्तेन (thief).
A thief takes what is not his/hers and behaves like it is his/hers.
So, living life without acknowledging the role of the देवता-s, with a presumptuous sense of entitlement, this is synonymous to me being a thief.
श्लोक १३
यज्ञशिष्टाशिन: सन्तो मुच्यन्ते सर्वकिल्बिषै: ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ १३॥
Because one sees the presence of ईश्वर in all of one’s activities,
then, even in the mundane action of eating-
e.g. those who eat and first offer what they are eating to भगवान्,
then they are released from किल्बिष: i.e. the suffering which comes from पापा | So, there is पुन्य because of one’s recognition of भगवान् |
Then, those who eat/experience without first making an offering/acknowledging भगवान्, they gain पापा |
So, one says grace before meals, or chants –
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ ~ ४.२४
Or the traditional brahmana-s, put aside a little food, pray/offer, and then eat.
So, these activities encourage one’s expanding awareness that everything is interconnected.
This is beyond thanking those whose effort would have gone into the prepared meal- the farmer, the grocer, the cook. This is acknowledgement of the deities who preside over the entire process, so I thank/acknowledge them, and am grateful for the meal.
This makes one aware of those contributors to one’s life, with the acknowledgement of the reciprocity of different forms/functions.
And then, if one only does for oneself i.e. one is selfish, with no concept of doing for the other, strangely, one may have feelings of hurt, thinking that why have I not received more. So, one should do introspection if this is the case.
From अन्नम् – food/rice,
भूतानि भवन्ति – living beings are borne.
Food is born of पर्जन्या – rain.
And according to वेद, rain is the product of यज्ञ |
So, the collective पुन्य of all people living in a specific location, means that a certain area is blessed with an adequate amount of rain, so that there is a good harvest and the people are nourished.
And पुन्य is borne of कर्म |
Therefore, there is no escape from कर्म |
So, doing the right कर्म in line with धर्म brings पुन्य/happiness to oneself & others.
The understanding of कर्म giving पुन्य & पापा and joy & sorrow respectively, comes from वेद |
The understanding of the different types of कर्म to be done, comes from ब्रह्म i.e. the वेद |
And the वेद comes from the one who is अक्षरम् i.e. the one who has no decline ~ ब्रह्मन् | In मुण्डक उपनिषद्, this word अक्षरम् is used to mean ब्रह्मन् |
Therefore, the वेद is a sacred & a valid means of knowledge.
तस्मात् – Therefore,
सर्वगतं ब्रह्म – the वेद abides in,
नित्यं यज्ञे प्रतिष्ठितम् – the कर्म that one does.
There can be the immediate experienced effect of कर्म i.e. दृष्ट फलम् |
Then, the unseen पुन्य or पापा that one accumulates is अदृष्ट फलम् |
One may ask, how is भगवान् present in पापा?
The law of कर्म is presided over by भगवान् |
E.g. the creator of the video game is not responsible for the choices/actions of the player of the video game.
The creator pervades the creation, just as one’s dream.
So all is भगवान् | भगवान् has created the law of कर्म, so both पुन्य and पापा, order & disorder is भगवान् |
This is because भगवान् is above order & disorder; cause & effect.
So, performance of कर्म is like eating noodles- one may try to eat one strand of noodle, but everything else on the plate comes along with that one strand. Similarly, though only doing one action, all पुन्य and पापा, सुख दु:ख come along.
Therefore, one should be more deliberate and conscious of the kind of कर्म that one does.
So, Sanatana Dharma teaches of action-consequence; there is no escape from the result of कर्म |
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.
So, having spoken about the glory of कर्म, and that it is not a good idea to run away from कर्म, what is the relationship of the wise person to कर्म?
तस्मात् (therefore), keep on doing कर्म, but do it असक्त:, recognizing that one can only contribute to the result, one cannot control the result.
When one has this attitude after doing one’s best, there is freedom from dependence on the result. So, one stops defining oneself based on the outcome of an event, because a lot of self-judgment is based on how events turned out. Depending on whether the outcome of an event is a failure or success, judgement is placed on oneself, and one struggles with feelings of inadequacy.
Society defines what one needs to be successful, and then when one does not meet up to this, there is self judgement and a struggle with inadequacy.
So, असक्ति: is allowing the flow of कर्मफल in one’s life and not getting too caught up with any outcome. It is समत्वम् |
So, one can go on doing because one want results, but one should understand that one is only a contributor to the result, not the controller/decider of the result.
And by doing this, the पूरुष (person) gains परम् (the highest). How?
Because of doing कर्म without being attached to or obsessed with the results, one gets a contemplative/relaxed mind.
Then, when one listens to शास्त्र, the meaning is clear to one.
When listening, the mind gets distracted, and the words trigger associations with some other memory.
With discipline, the mind is quickly brought back.
This is one benefit of practicing जप, as it helps with this bringing of the mind back to the point of focus.
श्लोक २०
कर्मणैव हि संसिद्धिमास्थिता जनकादय: ।
लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ २०॥
The example of Janaka is given. Janaka could refer to King Janaka, the father of Sita-Mata, or to King Janaka who had the dialogue with Sage Ashtavakra.
Both were wise people.
Here, भगवान् श्री कृष्ण: gives the example of King Janaka, saying that by कर्मणैव i.e. by कर्म alone, Janaka got सिद्धि/success.
Here success refers to परम(श्लोक १९) i.e. मोक्ष |
And what motivated King Janaka and others is लोकसंग्रह |
There is the स्वस्ति prayer, praying for the welfare of सर्वम् (all) – all beings from the creepy crawlers to Lord Brahma-ji.
Prayer is a कर्म using the कर्मेन्द्रिय of वाक्, and so it will give पुन्य |
सर्वे भवन्तु सुखिनः । सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु । मा कश्चिद् दुःखभाग् भवेत् ॥
May all be happy.
May all be free from disease.
May all experience what is auspicious.
May all be free from sorrow.
So, because of लोकसंग्रह i.e. for the well-being of everyone, one must perform कर्म, even if one gets wisdom. As one is not seeking wisdom in order to run away from कर्म |
One is seeking wisdom because one knows what the fundamental human problem is i.e. inadequacy because I have taken myself to be a limited form.
Then because of this incorrect concept of myself, one struggles, not knowing that this is a wrong conclusion about myself due to lack of thinking- अविचार सिद्ध |
Even in the light of शास्त्र, if one gets to know the Truth, not doing कर्म is not an option.
Because one has been given a slot in the cosmic wheel, one continues to do/contribute, though knowing the Truth.
E.g. King Janaka even after gaining wisdom, did not walk away to the forest, he continued with his responsibilities/duties.
श्लोक २१
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जन: ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ २१॥
श्रेष्ठ: refers to the one who is a leader, the one who is respected in society.
Whatever a श्रेष्ठ: i.e. an important person does, the conduct/behavior of this person, most people will follow.
Nowadays, influencers are famous i.e. people who are famous for being famous; and whatever these people do, everyone wants to do.
Good role models are sportspeople and entrepreneurs as these people show how discipline & hard-work pay off.
And long-ago freedom fighters would be role models.
But now, anyone who is rich and famous is a role model, because this is valued.
Whatever influential people do/say, it is followed.
This is a reminder that in our respective circles, what we do is emulated.
For instance, in the leadership role as a parent, children do what they see one do, not necessarily what is told to be done.
So, all of us are leaders in some role that we play.
Once one is leading change, one is a leader, as change always begins with me.
Ironically, everyone agrees that the world should change, but no one puts their hand up to volunteer to institute change.
Leading change means that one is willing to do what is required.
So, it all starts with me and my self-mastery- how do I manage my time, effort, energy, responsibility.
Then, people will be inspired and they would want to follow what one is doing.
It is not about being a self-appointed leader looking for a title.
It is doing because no one else does, and something needs to be done/organized.
It is not about looking around to see who is going to pick up the slack, or who is going to give me responsibility.
If one is given a responsibility, one may grudge that.
Responsibility is always taken.
But if one takes responsibility, after seeing what needs to be done, one becomes better and more effective at what is taken up.
And so कर्तृत्वम् becomes कौशलम्, with the offering of कर्म to ईश्वर |
So, a person may be involved in लोकसंग्रह in order to prevent others from falling into अधर्म |
Leadership styles differ, as people try without wanting to do what needs to be done- The opportunist just wants to influence a bunch of people, and the idealist wants people to follow exactly one’s vision.
Then, there is a servant-style leader where one does what needs to be done.
So, recognizing that I am a role model for children and for others,
and recognizing the responsibility that I have,
knowing that people are watching me,
there is the understanding that I need to be accountable.
So, everything matters.
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.
श्लोक २६
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्त: समाचरन् ॥ २६॥
There are some people who know आत्मा/the truth, and who understand that limitless-आत्मा has never been the doer or experiencer.
These people who know, they should not create confusion amongst अज्ञानाम् (the people who are ignorant).
If one is pursuing वेदान्त, one should learn to say what is appropriate and important.
Because for the one who is ignorant of my infinite nature, कर्म is important.
So, one should not say that कर्म is मिथ्या, why are you getting so hassled.
Also, one should not be selective about certain कर्म- with acceptance of some कर्म but rejection of other कर्म, with the claim/excuse for not doing/accepting the latter since कर्म is मिथ्या |
People already have so much तमस्, with excuses/inertia/laziness not to do, so if one is told not to do, then what will happen?
If the wise person says that one should not do, it will create बुद्धि: भेदम् i.e. confusion in the other-wise.
Because one wants to do कर्म, and have experiences due to रागद्वेष |
Then what should the विद्वान् (wise person) do?
Because the विद्वान् is युक्त: i.e. together as a person; the wise person oneself does कर्म |
So, this is भगवान् श्री कृष्ण:’s advice to the wise people- that they must encourage people to do more कर्म |
कर्म is not opposed to knowledge.
One can do lots of कर्म or less कर्म |
What matters is what conclusion have I made about myself. Is it based on reality?
If one considers oneself as कर्ता, then there is a lot of self-judgement. If one did something well, then one wants to work to maintain that, or do better and derive fulfillment from that. And if one thinks that one is a loser, that I don’t want to do anything, that I don’t care, then also there is self judgement with comparison of oneself to others.
All this damning self judgement is based on the wrong conclusion that I am this much only, that I am a human being only, that I am this limited body/mind only.
The truth is that I am much more than that.
भगवान् आदि शङ्कराचार्य, भगवान् वेदव्यास, all ऋषि-s were so involved in so many different kinds of कर्म | भगवान् आदि शङ्कराचार्य walked all over India, and wrote so many commentaries all for लोकसंग्रह | Then, his शिष्य-s painstakingly copied his work on palm leaves for posterity.
So, what makes one do कर्म? It is प्रकृति |
श्लोक २७
प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: ।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ २७॥
प्रकृति is माया शक्ति | It is the material cause i.e. all modifications seen around us, including this body/mind.
सर्वश: कर्माणि – All कर्म done by all beings,
is impelled by the गुण-s.
And प्रकृति/माया शक्ति is made of the 3-गुण-s.
The पञ्चमहाभूत-s are all combinations of सत्त्व, रजस् & तमस् |
सत्त्व is knowledge, clarity & purity.
रजस् is intense emotion and activity.
तमस् is inertia, laziness, sleepiness, reduced activity.
These गुण-s are the constituents of माया |
गुण-s cannot be strictly translated as ‘qualities’, as a quality has to be present in something, it cannot exist independently, e.g. the color orange can be present in a cloth. Conversely माया is made of the 3-गुण-s.
अहंकार विमूढात्मा – Everyone who has a sense of self concept/individuality, is deluded by this notion and thinks अहम् कर्ता i.e. I am the doer.
इति मन्यते ~ this person thinks like this.
These गुण-s account for differences in personality. For instance one person is active wanting a lot of excitement, versus another who prefers to relax, or another who wants to explore and learn.
So, one’s personality can be innocuously seen in the way one vacations, or what someone orders/eats, and this can make one judgmental of another due to personality differences.
But here भगवान् is saying that all of this is due to प्रकृति / these गुण-s.
In some people one गुण may be dominant.
The dominant गुण may depend on one’s stage of life. E.g. since the phase of motherhood demands a lot of activity, therefore there may be more रजस् |
Also, throughout the day, गुण-s change in the individual & the environment.
So, the personality interacting with the sense objects is all the play of प्रकृति |
Judgements are made based on one’s energy level, enthusiasm, achievements. But these judgements are all based on अहंकार, but अहंकार is विमूढात्मा i.e. one is deluded due to the play of गुण-s/प्रकृति |
Sometimes, one cannot help oneself and does an action unthinkingly, e.g. open a bag of Lays potato chips and eats, and then afterwards one considers- was I really in charge of the situation? It was the गुण-s all the way.
So, one can keep shifting from judgement to judgement due to this play of प्रकृति |
So, all drama is due to personality difference due to प्रकृति / the 3-गुण-s, and we are seemingly conditioned by these…
Or are we?
श्लोक २८
तत्त्ववित्तु महाबाहो गुणकर्मविभागयो: ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८॥
The play of the गुण-s express in the body-mind sense complex.
Everyone has सत्त्व, रजस् & तमस् | All are important, no one is superior to the next.
For instance, if one works hard all day, it is good to have तमस् to go to sleep at night.
भगवान् श्री कृष्ण: addresses Arjuna as महाबाहो (the one who is mighty armed), and tells-
the one who knows the truth of गुण & कर्म, which is that some people are inclined to do certain कर्म due to गुण |
One can ‘feed the गुण’, e.g. by doing certain activities that one likes, it cultivates the respective गुण |
So, one can be born with certain गुण-s, and these can change depending on how they are nurtured; and even during the day गुण-s change.
So, one should not think that one is conditioned by the गुण-s, though they give one their personality.
तत्त्ववित् ~ the knower of the reality understands that,
प्रकृति or माया शक्ति is really a शक्ति of ब्रह्मन् the limitless.
I am not conditioned by the condition of the body or mind.
So, if I define myself as अहंकार, this is विमूढात्मा |
I remain as विमूढात्मा अहंकार because this कर्ता identity makes me feel so important.
E.g. The retired colonel still uses the title Colonel(retired), though he has long left the army.
Because one feels defined by that role, it lingers and stays as one’s identity.
So, it is time to drop this अहंकार identity, but because it made one feel so powerful, one holds on to it.
Therefore, with the understanding of the play of प्रकृति, one should not be too judgmental of oneself or the other.
One should know That which is present in & through all qualities, experiences, and situations of lifetimes is तत्त्व/reality, and then that person in never bound.
Sometimes I forget to see what I am struggling with is in fact the results of a contribution I made, with the best effort I could. I fail to realize whatever it is that hurt me were just the results and out of my control. So I try to pick apart the results and obsess over figuring out where I might have gone wrong in my contribution, etc trying to control what I really cannot control. I am thankful for this reminder that keeps coming from learning with you, Swaminiji. That I can stop defining myself by the outcome of an event .. it is so freeing to remember this. 🙂
We are exploring the relationship amongst कर्म, कर्मफल, and how one defines oneself.
According to शास्त्र, कर्म has nothing to do with how I define myself.
E.g. One can do one’s स्वधर्म as a butcher in the slaughterhouse, or as a पण्डित in the temple doing पूजा |
Depending on the slot that one has, the कर्म that one does gives कर्मफल in the form of पुण्य & पापा. This is where one is deluded by प्रकृति |
We define ourselves by प्रकृति, in terms of our personality being सत्त्व, रजस् & तमस्, and then struggle out of self-judgment.
When I define myself by प्रकृति, I can say that I am mix of सत्त्व & रजस् ~ I am dynamic, motivated backed by sound discrimination.
But, then, no matter how much effort is made, it is a no-win situation.
Why?
Because प्रकृति/माया शक्ति (सत्त्व, रजस् & तमस्) is always in flux at the cosmic level, at the level of society & at the level of the individual.
Any कर्म done is impelled by प्रकृति (सत्त्व, रजस् & तमस्). सत्त्व, रजस् & तमस् are the गुण-s of the body-mind-senses (discussed in श्लोक २७). But according to this, I define myself as कर्ता |
Those who are सम्मूढा: i.e. confused & deluded by प्रकृति, which are the modifications of the गुण-s in oneself,
What will happen to them?
सज्जन्ते गुणकर्मसु – They get totally bound by this गुण & कर्म |
But, the one who knows कृत्स्न(completely) आत्मा free from all गुण-s, should not disturb the one who is मन्दान् i.e. the one deluded by these modifications.
E.g. One can observe the many crocodiles at the crocodile park close to Chennai. It is easy to mistake the crocodile for a rock as they don’t move much, only using a total of ~190 calories for all daily activities!
If one were to resist the lazy demeanor of the crocodile, saying that it should increase its activity, then who is मन्द:? The crocodile will most certainly pounce on its prey when it needs to.
So, all creatures behave according to how they are programmed by प्रकृति ~ the snake slithering, the turtle withdrawing its limbs, the cheetah running fast, the coronavirus mutating.
So, प्रकृति explains the स्वभाव of different species including human beings. Some humans may be very actively involved in a lot of projects, or others are fine with just a few to give their time & attention to. This is the personality.
But, if one defines oneself by this personality, then this is a problem.
Because, I get bound by it.
Then, I always want to push myself, thinking that I need to work harder, but really this is not the only solution to success.
If I give more focus to one aspect of life, will balance be maintained in all relationships and roles? If I delude myself into thinking that more time & effort at work will give a better result, then what happens to all other roles & family relationships? Then family relationships & friendships go down the drain, and then when one needs help, there is no one there to support.
So, how are we defining ourselves? Are we mistakenly thinking that more कर्म will give मोक्ष? E.g. more वेदान्त classes, more meditation etc. This is a sign of रजस् |
Regardless of what or how much one is doing, am I able to see the meaning of life and the meaning of limitless ब्रह्मन् as I?
If people around one are engaged in different types of work, and the wise person says that कर्म will not give मोक्ष, this will bring disturbance.
Because then one thinks that no matter how great one is at one’s job, how wonderful one’s relationships are, then it does not matter, because it will not give मोक्ष |
And this is the truth- no matter what one does, only ज्ञानम् gives मोक्ष ~ the knowledge that I was never the कर्ता nor भोक्ता | But whom this truth is shared with is important.
If there is a person trying to do one’s job, telling that person that कर्म will not give मोक्ष, brings confusion to them. As then the person wants to withdraw from कर्म | And anyhow the person did not want to do anyway, because doing was such a big effort.
But at the same time the person does not have enough अन्तःकरण शुद्धि: to pursue मोक्ष |
Therefore, as we study वेदान्त, we should be mindful of what we say to whom.
The one who knows आत्मा, should not disturb the one who does not know and does not care to know, because they are मन्द (do not have विवेक i.e. knowing what is right versus what is not right).
All pursuit & performance of कर्म, whether it is सत्त्व-based~pursuit of knowledge & clarity in any area, pursuit of धर्म, pursuit of a lot of activity, all of this comes from a sense of अपूर्णता(incompleteness).
Therefore, depending on one’s personality, one acts accordingly in a given situation. But all of this is for what?
At face value it may be to put food on the table, or to have fun.
But, the root cause is that I think that I am not enough with what is here with me.
So, what shall we do?
* श्लोक ३० *
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वर: ॥ ३०॥
Given that there are disturbances in the mind, because of what we have done, or not done, and all wishes/desires that we have, then what shall we do?
So, भगवान् says-
मयि सर्वाणि कर्माणि ~ all of your कर्म,
you offer it to me.
You are fascinated by संन्यास, then this is your संन्यास |
And with what kind of mind should कर्म be offered? अध्यात्मचेतसा i.e. let the चेतस्(mind) be discriminatory, with विवेक, wanting to know, a mind that learns the sweetness of surrender.
And then what happens as a result?
What disturbs one is:
~ our आशी: i.e. our hopes & fears, and
~ मम: i.e. what is mine.
So then, with this offering, one becomes free from the preoccupation with the future, and from the sense of ‘my’ness.
भगवान् श्री कृष्ण: addresses Arjuna, telling him,
युध्यस्व ~ fight.
He says this to Arjuna because it is Arjuna’s duty as a क्षत्रिय to fight battles in order to uphold धर्म |
And भगवान् says to do this विगत(without) ज्वर: (fever) i.e. without anger & frustration.
So, भगवान् श्री कृष्ण:’s teaching is that this is a job to be done, so just do it.
E.g. As a couple gets ready to be wedded, more emphasis is placed on the wedding day (the decor, clothes, food, guest list), than on the marriage ahead.
Before taking the leap, the couple should consider, are we good at fighting with each other? How do we resolve a disagreement? Can conflicts be resolved in such a way that no grudges & regrets are carried forward? With love, hopefully the benefit of the doubt is given to the other.
We observe ourselves/others still thinking about situations long past because the event still bothers us. Therefore, one should give the other the benefit of the doubt and trust.
One must understand that the other is not out to attack me, and also that I myself will not attack the other. Or else one gets caught up with what will happen.
Then again & again, one chews over and regurgitates the thoughts of ~ how will it be? will it be okay? what wilI I do?
If one doubts whether one can handle the situation, simply offer the कर्म to भगवान् |
So, any doubts, fears, emotions, e.g. anxiety, one should offer to भगवान् |
Offering to भगवान् means that one sees that one’s ability to do any kind of कर्म is pervaded by the laws of कर्म, and the different results that I get are as a result of कर्म |
E.g. choosing to have a relationship with a certain person, choosing to go to another city.
In this way, I see myself as a दास of भगवान् |
In the वैष्णव tradition, some people are given a surname like दास (the one who serves). It is a good reminder that I am here to serve, to do सेव |
Whatever कर्म I do, I see it pervaded by the laws of कर्म all the way~ पुण्य & पापा are shaped by भगवान् Himself.
Then, performing कर्म with this understanding, I feel so light, knowing that भगवान् will take care, trusting that I am taken care of.
When भगवान् श्री कृष्ण: tells Arjuna that you may fight, it is because Arjuna is a क्षत्रिय, and as his duty he has to fight. So, this is not a license for everyone to fight.
With respect to one’s sense of ‘my’ness, if one’s opinion is challenged, can one keep aside their opinion and still relate to the other. E.g. There can be 2 opposing opinions- one likes versus the other hates the Prime Minister. Fights can break out within families due to rigid stances on these matters. But can one keep aside their political opinion and still relate to the other?
So, a lot of disagreement is due to this ‘my’ness.
But one feels so strongly- It is my opinion; how can you go against me? It is my word. This is how I feel.
With the exploration of a disagreement, it always starts with ‘I felt like this’. But all that is felt is a reaction to what has happened.
So, it is to get out of the strong ownership of that emotion.
After an argument, if I am feeling hurt & upset, the other is also likely feeling like that way too. The other person’s feelings are equally valid, regardless of who is right and who is wrong.
But one only focuses on ‘my’ emotions, because like the child who throws a tantrum for ‘my’ toy, one does not want to part with one’s feelings.
Given all these difficulties, भगवान् says do not worry,
offer all this upset feeling to Me, recognizing and telling भगवान् ~ I am upset, I see the emotional order pervaded by You, I do not resist it, I do what I can in all my different roles.
This is भगवान् श्री कृष्ण:’s response to Arjuna on how to fight.
Whatever कर्म one is doing, I am put in a situation where only I am called upon to respond i.e. there is a manifestation of धर्म operating.
And to keep the प्रवर्तितं चक्रं (cosmic wheel) [श्लोक १६] in motion, I have to do my bit.
So, I surrender with understanding pervaded by the fact that everything is given to me, and I do what I can. कर्मफल is taking care of the present and will take care of the future.
So, I give up the associated feverishness (this preoccupation with the future and with what I think is mine), and approach all life-experiences with an attitude of कर्म योग |
How often does one have कर्म योग attitude? श्लोक ३१…
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.
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
The question arises- if one’s behavior is because of one’s स्वभाव, then should one attempt to control it?
So, this is an important verse-
* श्लोक ३४ *
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३४॥
Here, राग-द्वेष is discussed-
राग ~ strong like,
द्वेष ~ strong dislike.
In this श्लोक, we see the word इन्द्रिय repeated for emphasis.
E.g. In the Indian culture to indicate that one would like a cup of very hot tea, one may ask for a cup of ‘hot, hot tea’.
So, repetition here is for emphasis.
इन्द्रियस्येन्द्रियस्यार्थे ~ in different sense objects related to the sense organs,
there is the potential for राग-द्वेष |
So, तयो: (in relation to these 2) i.e. राग & द्वेष,
वशमागच्छेत् ~ do not be under their control.
Both (राग & द्वेष) are like परिपन्थिनौ (enemies) i.e. they do not wish well for me, they are not helpful to me.
One’s unique personality is due to राग & द्वेष |
But one confuses love with obedience & control, e.g. if you love me you will sit down.
Or, I want my work-environment & colleagues to be a specific way.
However, when that strong like or dislike defines & controls me, and dictates how I am with others, then it becomes inimical to me.
All conflicts in one’s life are due to great रागद्वेष |
So, one should introspect- what are my राग-द्वेष ?
One observes रागद्वेष where there is the concept that things ‘should’ be done like this, beyond something being desirable, but rather dictating one’s mood.
If राग is fulfilled, one is in a great mood, but if it is not fulfilled, one says that I had a lousy day.
So, this has to do with one’s subconscious as what one likes or does not like, clashes with what the other person wants.
So, one should engage in a dialogue with the other and determine what is okay with the other, and how best I can contribute to the situation.
भगवान् श्री कृष्ण: does NOT say to do नाश(destroy) of one’s राग-द्वेष, as any skill/ability that one has, e.g. music, is because of one’s राग, and it has served one well.
So, what is being said is that one should not come under the control of रागद्वेष |
Instead one should align one’s रागद्वेष with धर्म i.e. what contributes to the well-being & welfare of the other, as well as to my well-being & welfare.
E.g. A woman misunderstood this verse and thought that it was her राग that she did not want to be mistreated by her abusive partner. This is not the meaning.
And one should do कर्म in the light of कर्म योग, so that one does not come under the spell of रागद्वेष |
The problem is not with राग-द्वेष, but the level of identification with one’s रागद्वेष – it is the compulsion to act upon the रागद्वेष, e.g. ‘can’t eat just one’ Lays chips. So, people sometimes use the strategy of not keeping the item of राग in stock at home e.g. cigarettes.
If one has a strong राग, one will have a corresponding द्वेष |
E.g. if I love kind & generous people, then I will avoid selfish & manipulative people.
All of us have the capacity to be either so we should not categorize others like this.
So, I can recognize रागद्वेष as part of the order that is भगवान्, and understand that due to the repetition of different thoughts I have likes & dislikes.
I cannot remove this रागद्वेष completely, but I can reduce these to preferences.
Desire is a privilege, so I should not allow desire to bother me. If it is fulfilled great, but if it is not fulfilled, then it should not be a problem.
Because anyway I do not define myself by the outcome of an event.
I am चैतन्य | In this व्यवहार role, I work on different things – some work out, some do not.
I do what I can with my रागद्वेष in line धर्म, offering it to भगवान् with कर्म योग बुद्धि:, so I do not come under the spell of रागद्वेष |
Otherwise, one thinks that I have conflict with people, but the conflict is due to the intensity of one’s रागद्वेष projecting how one wants people/situations to be. And if they do not align with my expectations, then all hell breaks loose.
So instead one should bring in the attitude of कर्म योग |
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.
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.
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.
It is noteworthy that Pujya Swamiji repeated the Brahmarpanam prayer/prayer before meals twice-
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४॥
The third chapter of the श्रीमद् भगवद्-गीता concluded with the teaching of how Arjuna and all of us can overcome binding desire. ‘Binding’ is specified, to distinguish binding desire from काम | काम is a valid pursuit according to the वेद | Binding desire is when काम debilitates one, and I must have it by hook or by crook.
The permanent solution to binding desire is understanding that I am ever दृग् (Seer), I am never दृश्यम् (seen). The seen is the desire and all that comes along in its wake.
In transaction, one can manage desires~ by prioritization, making desires goal-oriented, being process-focused, and aligning desire with धर्म | However, true independence from binding desire comes from recognizing my स्वरूप and abiding in it.
The divisions into chapters of श्रीमद् भगवद्-गीता is only for our sake, depending on the topic being elaborated by भगवान् श्री कृष्ण: | श्रीमद् भगवद्-गीता talks of 18 योग:-s. योग: here means topic. And each chapter is titled according to the predominant topic spoken about within.
* श्लोक १ & २*
श्रीभगवानुवाच ।
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ १॥
एवं परम्पराप्राप्तमिमं राजर्षयो विदु: ।
स कालेनेह महता योगो नष्ट: परन्तप ॥ २॥
This Chapter Four talks of ज्ञान in the form of कर्मसंन्यास |
भगवान् begins Chapter 4 by outlining the lineage of the Teaching.
Based on all that has been said so far in all verses, the two main topics we have seen are-
(i) the nature of आत्मा; ज्ञानम्,
(ii) the lifestyle that helps one to get (i).
If one is pursuing धर्म, अर्थ, काम, alongside with मोक्ष, then this lifestyle of कर्म योग is prescribed.
If we look at the time we dedicate to वेदान्त, it is about 4 hours/month for गीता अमृतम् | This does not amount to much time over the timespan of a year. If we compare this to a weekend camp immersive experience where there is ~8-10 hours of classes; this can equate to over 2 months of classes (using the above 4 hours/month).
So, one hour/week is so little. But even with this little time of one hour/week, the power of this tradition is so great, that one’s life can be changed.
Here, भगवान् is saying that all that I have told you about knowledge and the 2 lifestyles i.e. कर्म योग & संन्यास, that I have pretty much said all that I needed to say, and I have given you the Teaching.
This is what is meant by इमम् |
इमं योग ~ This योग refers to knowledge and the lifestyle (कर्म योग & संन्यास).
संन्यास is an exclusive pursuit of मोक्ष, where धर्म, अर्थ, काम are pursued to the least minimum.
We have seen in Chapter 3 that no one can live without doing कर्म |
The संन्यास does minimum कर्म alone, leaving all time & effort for learning & teaching.
Whereas with कर्म योग lifestyle, one pursues other things alongside pursuit of मोक्ष- श्रवणम् (attending classes), contemplating on what is learnt and applying it to one’s life etc. This is done with the ultimate purpose in mind, so that when one is ready, one pursues ज्ञानम् full-time.
संन्यास is both a lifestyle and it is indicative of knowledge.संन्यास means सम्यक् (well done/completely) न्यास: (giving up) i.e. giving up completely.
So, if it is a lifestyle, then it is a choice of how one wants to live one’s life. There are vows involved in accepting संन्यास | And only a select few will take it, and only a select few are ready for it.
But what is non-negotiable is the संन्यास of कर्म in the form of ज्ञानम् |
So, संन्यास लक्षणम् is कर्म संन्यास |
कर्मसंन्यास is to give up completely my notion/identity of being a limited person.
But, I cannot even give up an opinion, so how do I give up this strong notion of being a limited individual?
So here the sense of identity that I gained recognition & self-worth from and held on to,
in the light of knowledge, I give it up by seeing the Truth of it.
Also, previously भगवान् has spoken of कर्म योग as a disposition and lifestyle, and as an approach to कर्म & कर्मफल |
Here भगवान् says that, प्रोक्तवान्~ All I have said,
I have taught to विवस्वान् (सूर्य भगवान्).
विवस्वान् did not keep this knowledge to Himself, He did not get too precious about it.
He passed it on to मनु, who taught it to इक्ष्वाकु |
So, here we see भगवान् referring to important figures in the particular Teaching lineage of the सूर्य सम्प्रदाय |
*N.B.* – एवं परम्पराप्राप्तम्
The knowledge gained, has been gained through the परम्परा i.e. it is a Teaching tradition that has been handed down from one generation to another.
And was it only for the ऋषि-s? No. It was also for राज-s who were Sages, e.g. King Janaka, in addition to the ऋषि-s.
This shows that people who were highly accomplished also had a value for this knowledge. They were not consumed by धर्म, अर्थ, काम only. They also pursued मोक्ष |
But,
कालेन – since time has elapsed,
योगो नष्ट: ~ this योग (Knowledge) that I taught you, which has been going on in the lineage, It has declined in the world.
(नष्ट means destroyed, but in this context, it means that it has declined)
भगवान् is not lamenting about this, it is just a statement of fact.
Often, we initially join class with great enthusiasm. Then, life happens, and we miss class, and feel badly about it and then drop out. Instead of thinking- Oh I missed class, so I should try to catch up; this resignation is there.
And then our clever mind uses cognitive dissonance to explain away, and rationally justify either at the conscious or subconscious level why we cannot keep up so that we don’t feel badly about ourselves.
The ones who stick with it are very few in every generation.
Here on the battlefield, भगवान् is talking to Arjuna in द्वापर युग on the cusp of कलियुग, and even then there were very few takers for this knowledge.
And now in कलियुग with the complete decline of धर्म, there is even less interest.
Importantly, as भगवान्, भगवान् श्री कृष्ण: is highlighting the परम्परा |
परम्परा is the lineage of the flow of knowledge that takes place from one generation to another.
सम्प्रदाय is used interchangeably with परम्परा | सम्प्रदाय means that which is given completely. [सम्यक् – good, well done, completely; प्रदानम्-giving]
E.g. In academia/ “academentia”, insecurities can come up, so the secular knowledge isn’t completely shared between teacher & student.
But ब्रह्मविद्या is the only thing that can be given completely, because the knowledge is of me as completeness/पूर्ण.
So, it is सम्यक् प्रदानम् – completely given, because I am पूर्ण i.e. I am complete in & of myself.
Therefore, सम्प्रदाय reflects the lineage/teaching tradition that is the central aspect of Sanatana Dharma Hinduism.
There is no central institution in Hinduism.
The सम्प्रदाय is the lineage of knowledge which is dotted across the landscape of Bharat that has kept Sanatana Dharma alive.
The methodology is very thorough since it is immersive learning, with one cycle of learning being 12 complete years full-time.
Each सम्प्रदाय/Teaching tradition/lineage has a central deity, e.g. Lord Shiva, Ganapati Baba, Devi Mata, with different ways of worship/practices, and various dispositions on how they look at wealth, health, the world, and the relationship between the world and the individual.
However, there are a lot of commonalities, though the सम्प्रदाय-s may be different. For instance, there is agreement that everything is sacred, even if there are different ways of looking at reality.
For example, Reality may be looked at as द्वैत with two separate entities of the individual and भगवान् | Or, it can be considered that I am part of ईश्वर | So, there may be different ways of looking at Reality.
But, what is important is the culture of reverence which is present in all सम्प्रदाय-s.
So, one can travel anywhere within India and feel at home if one goes to a temple, or meets a religious person from another सम्प्रदाय |
We see this deep श्रद्धा at pilgrimage sites, e.g. at प्रयाग् we see different people of all ages praying to any form of भगवान्~ from different deities, to the river, or to the milestones on the roadside, and it is accepted by all, it is okay.
This culture of reverence that is there, is borne of the recognition that all that is here is sacred, all is ईश्वर | This culture is transmitted through the entire culture associated with every सम्प्रदाय/lineage.
So, importantly in these verses we see-
~ ब्रह्मविद्या is given completely.
~ Specific names are mentioned in श्लोक १ to highlight the role of the सम्प्रदाय for learning to take place.
~ The mention of the सम्प्रदाय also shows that this teaching is not something new, it has been around for a long time.
* श्लोक ३ *
स एवायं मया तेऽद्य योग: प्रोक्त: पुरातन: ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ ३॥
अयं मया प्रोक्त:~ all this said so far, by me,
(प्रोक्त:~ said)
it is पुरातन: ~ it is old, but ever new i.e. it is ancient but ever relevant.
So, possible concerns that Arjuna may have had at this time are:
– So then is this ancient knowledge applicable to me?
– Would our friendship last after भगवान् श्री कृष्ण: teaches me?
– What does भगवान् श्री कृष्ण: think of me?
Therefore, to remove Arjuna’s probable concerns, भगवान् श्री कृष्ण: says-
You are my भक्त, you are my सखा (friend).
भगवान् also says that I am telling you one great secret~ उत्तमम् रहस्यम् |
This Teaching is considered a रहस्य/secret.
It is not that one wants to deny/deprive someone of this knowledge,
but at a minimum, in order for one to understand, there should be भक्ति, with trust in भगवान् |
Some relationship with भगवान् is important, or else this knowledge has no point.
Therefore, we should reclaim trust if it has been eroded in life. Otherwise, we may not trust anyone, and always be second guessing their intention, and this can translate to doubts in the relationship with the Teacher who is part of the Teaching lineage.
So, भगवान् श्री कृष्ण: assures Arjuna, telling him that you are dear to me as a भक्त/devotee and as a friend, and this is why I am sharing this Knowledge with you.
Arjuna may have also thought, why did you not tell me this earlier, when we spent 12-13 years in the forest.
So, this could also be why भगवान् श्री कृष्ण: reassures Arjuna in this way.
This highlights the relational aspect of a Teacher-student relationship.
The Truth is actually glaringly obvious. But one has been looking externally/outwardly.
E.g. Even now, though one is studying वेदान्त, if one sees or hears an ad on the secret to ultimate happiness, one will check it out since the senses are turned externally outwards and one thinks that something external will give this happiness to me. Similarly, there is an appeal to the idea of a short crash course versus 12 years of study.
But metaphorically, भगवान् has hid that which is most precious in one’s own heart. So, I am the problem, but I am also the solution.
I have looked all over, went on all pilgrimages ~ spiritual and psychedelic, but really I am that पूर्ण that the वेद talks of.
But then one asks ~ how is it possible that I am पूर्ण? Therefore, the Truth remains a secret, because even if it is revealed to me, I do not fully assimilate it..
The basis of the Teacher-student relationship is both devotion & friendship.
Friendship is one of the most under-rated & undervalued relationships, but it is the basis of all relationships as there is an emphasis on equality. One is not trying to change the other, only support.
For instance, in marriages, once friendship is there, one can weather any storm.
But, if there are too many रागद्वेष, then this can be a problem.
So, this knowledge which is a part of the Teaching lineage, this knowledge which is given completely, भगवान् is sharing now with Arjuna because he is dear to Him, he is His सखा/friend.
And this knowledge is not something new, it is present in every सम्प्रदाय/मठ |
मठ is a traditional institution of learning in India, with different teaching traditions.
In some मठ-s, the teaching tradition is relegated only to initiates.
There may be Public Teaching which is accessible to all, but then advanced level is only taught to certain people because they have gained a certain maturity for it.
Also, not all सम्प्रदाय-s will teach अद्वैत वेदान्त; others may have विशिष्टाद्वैत, द्वैत etc.
But, one is respectful to all मठ-s | For instance, though in उपनिषद् class the argument of द्वैत may be demolished, one always treats people from the द्वैत सम्प्रदाय respectfully.
We must remain united as Sanatana Dharma, with no divisions due to differing theological positions, with धर्म remaining as a framework in one’s interactions with the other.
* श्लोक ४ *
अर्जुन उवाच ।
अपरं भवतो जन्म परं जन्म विवस्वत: ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४॥
Here, Arjuna has a question.
Arjuna tells भगवान् श्री कृष्ण: that I know about your birth and life, but विवस्वान् was born a very long time ago, so Arjuna thinks, how is it possible that भगवान् श्री कृष्ण: taught विवस्वान् ?
Arjuna, may have been wondering~ is everything okay with You श्री कृष्ण:? We pray to सूर्य भगवान्, so how is this possible? Where is the proof that You indeed taught this to विवस्वान् ?
* श्लोक ५ *
श्रीभगवानुवाच ।
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ ५॥
भगवान् responds that indeed there have been many births (जन्मानि-plural for birth); that so many lives have passed for you and me. In this way भगवान् references rebirth.
भगवान् says- And I happen to know all of my lifetimes/manifestations,
but, त्वं न वेत्थ ~ you(परन्तप- Arjuna, the scorcher of all enemies) don’t know.
Our mind is so caught up dealing with memories of this lifetime, imagine how difficult life would be if we remembered all prior lifetimes?!
So here भगवान् श्री कृष्ण: is hinting that He is भगवान् |
* श्लोक ६ *
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ ६॥
Here, भगवान् श्री कृष्ण: says-
I am अज: ~ I was never born,
I am अव्ययात्मा ~ my knowledge does not change/reduce/decline,
I am ईश्वर: ~ ऐश्वरस्य भाव: i.e. overlordship- the one who doesn’t have a boss.
I am the causeless cause, the Lord of all भूत (beings); both the material and the intelligence is भगवान् |
My own प्रकृति I wield and use this material cause as an instrument for सम्भवामि (to come into manifestation).
आत्ममायया ~ I am not born as a result of कर्म, but by my own creative power.
So, for the Magician, there is no magic. The Magician knows the sleight of hand used in performing the trick. But to the onlooker/experiencer, it seems as if it is magic. For the Magician, he wields his own power.
In this way, भगवान् श्री कृष्ण: refers to Himself as भगवान् |
So we see from श्लोक १- ८ that स्तुति/glory is done of the गीता with:
– स्तुति/glory of the परम्पर,
– reference to the manifestation called as अवतार |
So here भगवान् is leading up to why He comes on this Earth.
So, Arjuna’s question in श्लोक ४ is a valid question because in Arjuna’s mind, he knows भगवान् श्री कृष्ण: in this lifetime.
But when भगवान् says, I am भगवान्, it is not a statement of arrogance, it is a statement of Truth.
I am भगवान्, I was never born, I oversee all that happens. माया is my शक्ति and I wield it.
So the question comes- why is all this?
Arjuna may have had that question- why did भगवान्, the Lord of all beings who wields प्रकृति & माया, come here?
So, then श्लोक ७ & ८ come which are famous verses which refer to being an अवतार |
अवतार is an incarnation/manifestation of भगवान् |
So, भगवान् says-
* श्लोक ७ *
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ७॥
यदा यदा- Whenever,
धर्मस्य ग्लानि: भवति- there is a decline in धर्म,
भारत् ~ Arjuna (descendent of भारत्),
अभ्युत्थानम् अधर्मस्य ~ when there is an increase in अधर्म, with wrong living everywhere,
तदा ~ then,
आत्मानं सृजामि अहम् ~ I bring myself into a particular incarnation.
श्लोक ८ further describes the purpose of अवतार –
* श्लोक ८ *
परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ८॥
So, the purpose of अवतार is to protect the साधु-s/good people i.e. the one’s aligned with/committed to धर्म |
One’s commitment to धर्म shows as one being a धर्मी i.e. one lives धर्म |
सामान्य धर्म includes:
– अहिंसा ~ causing the least injury,
– दया ~ compassion,
– दान ~ giving what I have,
– इन्द्रियनिग्रह ~ mastery of the sense organs.
In values, there is always scope for one to improve and grow more.
– With the value of सत्यम्, people know that they can depend on me. If I give my word, they know that I will honor it, and that I will speak the Truth. This is because one is aligned to functional reality. One is focused on what is, instead of what is not and what I do not have.
– शौचम् ~ value for cleanliness both external and internal. So internally one does not nurse a lot of regret/guilt.
But, one has so much hurt/guilt. So, one should deal with it by either processing it or throwing it out, but one should not carry it forward.
So, भगवान् says that I have come as an अवतार, so people can live a good life i.e. a life of धर्म |
One should recognize that there is goodness in me, and see the goodness elsewhere, and know that I do what I can to contribute to a lot of change. And this goodness & धर्म can be the basis for the pursuit of काम & अर्थ |
So, people doing good should be protected.
What about those doing अधर्म?
दुष्कृताम् विनाशाय ~ destroy those who are following अधर्म |
This should not be taken literally.
Some people, e.g. a terrorist may not be available for any transformation, and because they are killing civilians, they have to be destroyed i.e. they have to be killed. In this way हिंसा is as important as अहिंसा | But, one should note that the धर्म of the civilian is अहिंसा; हिंसा is reserved for the defense force, if required.
अधर्म can also ‘die’ when a person has a change of heart and no longer does actions that are अधार्मिक् |
For instance, laws can cause fear in people and so prevent अधर्म |
For example, in Saudi Arabia one’s hand can be chopped off for stealing. So, the fear of the consequence is the motivating factor that keeps the person in line.
But also, one should see the value of values.
सामान्य धर्म may be presented as moral injunctions. But we are naturally rebellious and so do not want to follow.
But if I see the value of values, e.g. दानम्, then I give as a person.
But one should not give as overcompensation. E.g. Karana from the Mahabharata was very denied and deprived in childhood. He took the value of दानम् to an extreme. He was born with armor, but he gave it away when it was requested of him because he wanted to uphold the identity that he did not refuse anyone who came to him. In this way he endangered his own life.
So, one should not take a value to the extreme; one should understand the context and apply it.
With respect to दानम्, one should see what giving does for me & others too.
When one lives a life of धर्म, one feels happy about it, and rests comfortably. And this is okay to feel happy about the good I did, knowing that I am definitely contributing to the happiness of others also.
So, the reason for divine incarnation is for धर्मसंस्थापनार्थाय~ the purpose of establishing धर्म | It is to-
(i) Protect the people who are धार्मिक् |
(ii) Destroy/convert the people who are अधार्मिक् |
(iii) Establish धर्म |
Through the constitution/justice system, it enforces certain behavior based on crime & punishment.
But धर्म is a self-regulating framework, where by understanding the value of धर्म, everyone regulates themselves because of the understanding of the consequences of doing wrong.
E.g. Self-regulation for Kumbha Mela- though there are kilometers of people, there is no stampede with resultant death. The police on horseback move around the crowds and due to the fear of being trampled, everyone becomes organized and self-regulated.
धर्म is like this.
When one does not follow धर्म, e.g. if one hurts another, one regrets it, and it gnaws at one.
This is because धर्म lies in one’s heart. This is भगवान्’s gift so we are able to self-regulate due to this voice of धर्म |
This voice should be loud & clear, but sometimes we subdue and pacify this voice.
The more I create division in the way I think and act, e.g. I think something but do something else, then I am not together as a person. Then, I am not available for any pursuit.
And if there is this internal conflict, there is no harmony/happiness. Then, there is no more meaning left in life.
This is the disturbance in धर्म at an individual level.
Then, there is धर्म at the level of society, where what is good is rewarded. There are structures, guidelines and organizations that uphold ethics.
So, when भगवान् talks of the establishment of धर्म, He is talking of the establishment of धर्म at the level of society also.
So, in order to establish धर्म, in every युग, भगवान् takes अवतार |
Time is cyclical. One कल्प is 4 युग-s.
In the वराहपुराण, धर्म is presented metaphorically as a bull. (see Slack under Gita-amrtam channel for PDF on this)
The four legs of the bull represent सत्यम्, शौचम्, तपस् and दानम्, which are very important for धर्म |
(i) सत्ययुग – All 4 legs of the bull are present i.e. people practiced धर्म | At this time, the ऋषि-s had a lot of power so a mere utterance by Them could bring a curse or blessing.
(ii) त्रेतायुग – The bull stands on 3 legs, due to committed पापा |
(iii) द्वापरयुग – The bull stands on 2 legs, as people became more corrupt.
(iv) कलियुग – The bull stands on only 1 leg. So, there is complete decline of धर्म | There are many predictions of what is to come. Currently we are in the beginning/golden age of कलियुग, so this is not the terrible part of कलियुग |
So, भगवान् will come in every युग in order to establish धर्म |
This is not in the sense of Him being a Saviour.
It is to rekindle धर्म in one’s heart so that we self-regulate, and have ethical practices in our work & dealings with others, and so re-establish धर्म |
So far, we have looked at श्लोक-s १-८ | We saw the discussion of अवतार/divine incarnation, including the purpose of अवतार |
भगवान् श्री कृष्ण: says-
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ८॥ ~ For the establishment of धर्म, I come into being in every युग |
Time is cyclical, and consists of 4 युग-s ~ सत्ययुग, त्रेतायुग, द्वापरयुग, कलियुग | Each युग spans several 1000 years (see PDF document on this on Gita Amrtam tab on Slack).
And with the passage of time, धर्म will decline and be at its worse in कलियुग |
Generally, an अवतार comes at the end or beginning of a युग, and so भगवान् श्री कृष्ण: has come at this time i.e. at the end of द्वापरयुग |
And, what can one अवतार do? An अवतार can destroy अधर्म in the hearts of many people by the अवतार’s Teachings. And if one recognizes the value of धर्म, then our institutions will become धार्मिक् i.e. our families, schools, judiciary, executive, government. At all levels, all institutions- companies, corporates, non-profit organizations. Because a company, or a society is not an amorphous abstract entity; it is made up of people like us. Therefore, if the people who constitute and run the institutions are धार्मिक्, then it will help to promote the happiness, well-being & welfare of the cause that they serve.
People often complain about different institutions including our own companies. But who works in that company? Therefore, one should not behave helplessly, as if one can do nothing about it.
However, many times we operate out of fear. E.g. in the workplace there is a collapse of work boundaries with one expected to be available 24/7 to take calls. And one does not bring up this matter, because of the fear of the loss of my job. This lifestyle is not feasible, as then everyone gets burnt-out and then quit the position/sector/company. Or, one starts a new company, or scales down one’s lifestyle. So then who bells the cat? Because working 16-18-hour days is not sustainable in the long-run.
Even if one is a CEO with a lot of drive/passion for work, this one-dimensional focus is not conducive to a healthy family life etc.
Therefore this धर्मसंस्थापन (establishment of धर्म ) is really us recognizing the value of the value. E.g. I have to see what living the value of अहिंसा (causing the least injury) does for me. And I also have to recognize the corollaries of this. For instance, when I cause violence or violence is caused to me through words or actions, then what is the result? So, for each value we should examine what is the result of the lack of the value.
1. अहिंसा ~ What is the result of हिंसा on me and others~ family, extended community.
Group Discussion –
Physical – Bodily harm to oneself/others with loss of limb/life; loss of opportunities in life, loss of one’s livelihood.
Mental – Can affect one’s self esteem, with loss of trust in oneself, God, society, others. There is resentment towards the other person, and towards one’s own life. There may also be the feeling of intense rage with the desire for retaliation.
Spiritual – There is कर्म-bondage between the perpetrator & the recipient.
A violent episode pulls the perpetrator towards अधर्म and away from सत्त्व |
Intellectual – Then, violence distorts the recipient’s thinking. One compares oneself to others and wonders, why did this happen to me~ ‘why me’ and not someone else?
Another viewpoint on intellectual हिंसा is that one thinks it’s ‘my way or the highway’ with a missed chance for creative teamwork opportunity.
2. सत्यम् ~ What is the result of असत्यम्/lies on me and others.
Group Discussion –
The effect of lies is a loss of connection due to a lack of trust.
It leads to a loss of credibility for the person who speaks the untruth, and it affects one’s reputation in the long run.
असत्यम् leads to conflict for the victim of the untruth- external, as well as internal conflict.
There is also internal conflict for the person who speaks the untruth, due to that inner voice of धर्म, with the litmus test being a sleepless night.
3. अस्तेयम् ~ non-stealing. What is the result of stealing ideas, property, wealth.
Group Discussion –
Impact on others- One ends up hurting the other and losing relationships. Anger & resentment is created in the other person from whom one has stolen property/money/ideas. One loses respect in the other person’s eyes.
Impact on self- If the person is aware that stealing is wrong, but still does it out of habit then one loses peace of mind, and respect in one’s own eyes.
However, if one is unaware that stealing is wrong, maybe because one started at such a young age and was not corrected, then one may not have the moral compass of धर्म guiding but instead be living in an illusionary world that what one is doing is okay. E.g. Duryodhana believed that asking for the entire kingdom was right, because he was disconnected with his धर्म |
Additionally, when one steals, one robs oneself of the opportunity to gain that thing by धार्मिक् means. E.g. if one works in a team and steals another’s idea, then one loses the opportunity for oneself to gather that on one’s own.
4. शौचम् ~ external and internal cleanliness.
Group Discussion –
Physical & External & Internal –
Self-cleanliness avoids disease. External शौचम् involves keeping the environment & house clean. The impact of अशौचम् is the lack of environmental harmony and the spread of disease.
Uncleanliness comes from clutter & hoarding. This can be a symptom of incompleteness. The object has already served its purpose, but the emotional feeling associated with it is still there, so there is that attachment and so one hoards. Therefore, this external clutter is associated with cobwebs of the mind, which further drives internal अशौचम् of emotions and thoughts, e.g. greed, anger, jealousy.
Then in turn, this internal अशौचम् affects one’s external interactions in one’s relationships and reactions/responses.
Also, when one binge watches certain media, it affects one’s response to a given situation. E.g. if I watch an anxiety-provoking show, one’s immediate reaction to a situation may be anxiety.
शौचम् is in keeping with कर्म योग बुद्धि: and one’s स्वधर्म |
Overall, the cleaner the water (one’s mind), the sun shines better on it.
And so, we remember Marie Kondo’s decluttering motto ~ keep things that spark joy.
5. इन्द्रियनिग्रह (mastery/discipline over sense organs)
Group Discussion –
There is an intimate connection between इन्द्रियनिग्रह and doing what is right i.e. one’s स्वधर्म |
If one has strong likes & dislikes, and one is unable to control the senses, how does this impact me?
This can create a chaotic feeling, and lots of drama since there is the insistence that circumstances be a certain way in accordance with my likes/dislikes. Additionally, there is no inner orientation to धर्म as it is blocked by strong रागद्वेष | And so one feels disturbed with resultant anxiety & depression, because one’s happiness is tied to the fulfillment of the रागद्वेष through the sense organs, e.g. I must have my potatoes cooked a certain way, or else!
Also, depending on one’s role, इन्द्रियनिग्रह may have further import. For instance, a mother is a role model to her kids, so her lack of restraint can have an impact on her kids. In this example, the lack of fulfillment of the mother’s role due to lack of इन्द्रियनिग्रह can have further impact on the kids with resultant fragmented and unsafe feelings in the kids.
Also, at work a lack of इन्द्रियनिग्रह can have an impact with one being disorganized as one’s senses leads them outwards to check Facebook, instead of working on the task at hand.
6. स्वाध्याय (study of the शास्त्र)
Group Discussion –
Without स्वाध्याय one does not turn inwards, one continues with an external pursuit.
One would be intolerant, impatient, and have wrong perspectives that would not be corrected.
Such persons may be धार्मिक् in life, but since not pursuing वेदान्त, the understanding of one’s true nature never comes.
Important is learning under a गुरु | One will not get the correct understanding without a गुरु | For instance one may not have the कर्म योग understanding that I am a contributor and not the controller of a result.
Additionally, one may have certain limitations that one is unable to accept/overcome, and so face issues with self-acceptance. This essential problem cannot be overcome without a गुरु |
7. संतोष: (contentment). The opposite of this is that one is never satisfied. There may be the thinking that ambition is everything.
Group Discussion –
The result of a lack of संतोष: is never being satisfied with me or with others.
Work – One is never satisfied with one’s performance and feels the constant need to change. Also, the boss is never satisfied with the work done and so one is forced to do more.
Family – Despite loving family members, there seems to always be some discontentment with the need to change others.
Devoting oneself to others – There may be the feeling of personal dissatisfaction with how much I am able to give to others.
संतोष is an important value for कर्म योग, as if we always put ourselves under stress, then with an agitated/restless mind we cannot enjoy what we have. There is the feeling that I need to do more to get more, so the mind is not relaxed. And the restless mind can lead to lack of focus when one tries to do other tasks objectively, and so there is overall anxiety.
And from the कर्म योग perspective, by doing what needs to be done with a contented & satisfied mind, then the vision of ईश्वर and the acceptance of any results becomes more possible.
8. दया (compassion). The opposite of kindness is cruelty/harshness.
Group Discussion –
Compassion is a value which should be practiced by one as well as others. With the practice of compassion, there is the expectation of reciprocal compassion.
But, many times this may not be the case. So, how does one deal with this? Because one cannot force another to be compassionate to one.
Only by the practice of कर्म योग बुद्धि: can one accept this non-compassion.
An additional point was that compassion to other living beings e.g. animals & Mother Nature is needed. Compassion is not only towards human beings.
So, it is important to understand the implications of these values.
For instance, unless I see the effect of when I/another speaks a lie, and so fully grasp the value, then the value of सत्यम् remains a moralistic injunction to me, and then I tend to abstract the value and do not apply the value to myself or my situation.
So, one should see the effect of what अधर्म does to me. Only then do I implement धर्म because I recognize for myself that अधर्म is not working for me, or for the other.
So far we have seen श्लोक-s १-८ | भगवान् श्री कृष्ण: spoke of the परम्परा and how He taught विवस्वान् | This highlights that this knowledge is not something new. Also, this knowledge is to be gained live through a Teacher-student relationship.
भगवान् also said that there is a decline in the people seeking, learning and understanding this knowledge. भगवान् is making this statement at least 3000 years ago, so what to talk about our current predicament?
Access to this knowledge may be there, but one’s commitment and discipline in this pursuit is iffy.
Then, भगवान् responded to Arjuna’s question about अवतार | Arjuna thinks that I know श्री कृष्ण:’s date of birth, so how can He say that that He taught विवस्वान्?
So, then भगवान् taught what an अवतार (divine incarnation) is, and the purpose of an अवतार |
Importantly, the purpose of an अवतार is to establish धर्म | धर्म is established in our hearts as
धर्मी-s. धर्म is not something abstract, it is not an institution to be established. It is for one to be धार्मिक् and see the value of having the values of धर्म e.g. अहिंसा, शौचम्, आर्जवम् (straightforwardness), संतोष:, आत्मविनिग्रह | We looked at 8 of these values in our last class. Once we are धार्मिक्, then whatever institution we are a part of, or we run will be धार्मिक |
For short term gains, each one compromises. Then, all of us complain about corruption but we never complain that we are corrupt.
So भगवान् says- to establish धर्म, सम्भवामि युगे युगे ~ I come into being every time.
An अवतार is not a saviour coming here to rescue us. We can save ourselves. Only when there is too much decline in धर्म, then भगवान् comes. We have been blessed with enough शक्ति to know the right thing to do, and to act upon it. So, one should have the willpower and the ‘won’t-power’ to know what one should say yes to, and what one should say no to. This is an important part of self-mastery.
So, all this can be managed well, when one leads one’s life with धर्म |
Continuing alone the lines of अवतार, भगवान् shares-
*श्लोक ९*
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वत: ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ९॥
भगवान् helps Arjuna to shift his attention from form to the Reality through this verse.
य: वेत्ति तत्त्वत: ~ The one who knows in reality (तत्त्वत:),
मे दिव्य जन्म ~ my divine birth.
Lord कृष्ण:’s birth was not due to कर्म | Everyone else’s birth is due to कर्म ~ पुन्य & पापा |
So, the one who know the reality i.e. one’s own स्वरूप |
What happens to that person?
त्यक्त्वा देहं पुनर्जन्म न एति ~ that person does not have a rebirth,
माम् एति ~ he gains me.
Gaining/reaching is due to the perception that I don’t have it. Therefore, understanding my स्वरूप is an ‘as though’ gain, just as when one recognizes that the missing spectacles were ever sitting so lightly on my forehead. So too, I do not recognize my nature due to अविद्या |
So वेदान्त is about shifting one’s reality of the form.
We all agree that if I am in touch with reality then I am sane.
As part of the psychological evaluation, the Mental Status Examination is done to check how oriented a person is to the reality of his/her situation with respect to time, place etc..
Now, extending this, are we in touch with the reality of ourselves?
From the perspective of the person with hallucinations/delusions, this person is in their own world, and may think that the doctor is the insane one.
प्रातिभासिक सत्यम् is one’s subjective reality. What is real to me is my रागद्वेष and how I have divided my world into the things that I like and am drawn towards, and the things that I dislike and so avoid.
Each person has their राग – cheesecake, nature, a desire to travel, punctuality etc.
E.g. If another is unpunctual, it may cause a little annoyance.
But if one’s राग is punctuality, then one has the thinking that there must be punctuality with no excuses for lack of punctuality. So, the राग for punctuality makes one unwilling to be oriented to functional reality i.e. one is so caught up with the other’s lack of tardiness that one cannot see past this to the person’s genuine reason for being late, or the other’s good qualities. These are ignored due to one’s राग |
So, one’s प्रातिभासिक सत्यम् (subjective reality) is everyone should be punctual because I am punctual, and if another is not punctual then I do not want to engage with them.
With orientation to functional reality, I understand that there are people who are habitually late, for whatever reason. Therefore, for me to work with the habitual late-comer I have to be oriented to functional reality. I understand that this person is a part of the team that I am working with for this particular project. So, I keep aside this punctuality aspect, and do what I can, working with what I have, and working together with this person.
So, if I can suspend/keep aside this रागद्वेष, and work on the larger picture, then I am awake to व्यवहारिक सत्यम् i.e. functional/empirical reality.
But, if I get caught up with my likes/dislikes, then I remain stuck at प्रातिभासिक सत्यम् |
Then, I lose the opportunity to engage with this other person who may have other skills & talents, this person who I have to anyway work with on this project.
What is in and through this subjectivity that I have?
What is it in and through all the forms? It is ‘is’-ness i.e. पारमार्थिक सत्यम् / Absolute Reality, without which there can be no form.
न जायते म्रियते वा कदाचि
नायं भूत्वा भविता वा न भूय: ।
अजो नित्य: शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ २०॥ Chapter 2.
So, the nature of the आत्मा (is-ness, consciousness) is me, as well as the person who is not punctual, the project and the company.
So, this consciousness is everything in and through all forms.
So, all 3 levels of reality are actually one ~ पारमार्थिक सत्यम् |
E.g. The ocean – there can be a boss wave and an employee wave, both operating on different wavelengths ~ one punctual and one not. Or there can be a company with all 10 like-minded waves, all moving together.
But, what is in and through all waves? Water.
What is in and through all forms, and even one’s subjectivity? Consciousness.
Therefore, one can shift attention from the form of wave, to the reality of water. So too, one can shift attention from me-the person to the reality of consciousness.
So, भगवान् श्री कृष्ण: explains that He happens to have a form and what a life~ born in a prison, an arduous journey, His own family members(Uncle Kamsa) trying to kill Him, and in the greatest battle He chooses to be a charioteer, and despite His greatness He is not able to avert the war.
So, there are 3 orders of reality.
By bringing in the disposition of कर्म योग into one’s life, one moves from subjectivity to objectivity.
So, though I have my रागद्वेष that I want to fulfill, and these रागद्वेष consume me,
I align my रागद्वेष to धर्म and make it as an offering to भगवान् , and so I do my duty.
E.g. Even if it is difficult to interact with one’s in-laws, one at least does the minimum required to do one’s duty to them.
I do not have to be best of friends with everyone in every situation, but I do my best, and do not hold on to reactions.
Or else I get affected. E.g. I am very upset by my late colleague, but my late colleague remains in ignorant bliss to my internal turmoil. Even if I say something, the other wonders- what’s the big deal, I was only a little late. So due to one’s strong subjectivity, there is a lot of internal conflict and suffering.
So, one should move from one’s subjectivity to the objectivity of this functional world.
Otherwise, one has an exhausting time which is all about managing one’s रागद्वेष |
By aligning myself with the facts and interactions/relationships of this functional reality; and not avoiding nor running away from certain aspects of life, I have balance in life.
Then, I have the space and leisure to have this मोक्ष pursuit.
Then one understands:
~ all along ईश्वर was pervading all, as the material & intelligent cause.
~ तत्त्वमसि – it was just like a dream, I-आत्मा was pervading as the material & intelligent cause, all the way.
How did भगवान् श्री कृष्ण: appear?
It was the collective पुण्य of all people who prayed for an अवतार |
What level of reality is His birth? It is not व्यवहारिक सत्यम् as He had no opening capital with an account of पुण्य or पाप to fructify into a birth.
But भगवान् श्री कृष्ण: appeared and was simultaneously available for 1000s of people.
भगवान् श्री कृष्ण:’s birth was a divine birth and has प्रातिभासिक सत्यम् | This does not mean that His birth was subjective. He could appear for many simultaneously, but he was not born of कर्म |
But really, the reality/basis of any form is तत्त्वत: |
For the one who knows this truth, and is not dazzled by any form, ignorance is gone, so there is no chance for rebirth.
Once one cuts the roots of अविद्या/ignorance, there is no scope for branches i.e. there is no chance for rebirth.
It is not just about reducing कर्म or काम/desire management. Because other desires will pop up, e.g. romantic spiritual desires like going to Uttarkashi and sitting by Ganga to meditate.
कर्म & काम can be managed and reduced to just a few life priorities- in this way 1000s of desires can be distilled into 5-6 priorities.
There is also scope to improvise.
Often we want to show love for someone, but this depends on how that person wants to receive love. Even if one is married for a long time, one should specify/say how one wants to receive love. E.g. All the spouse really wants is help in the kitchen.
One should not feel that the other should figure it out, or think that I am being demanding, or worry about lack of spontaneity. Sometimes, we just have to spell out what we want, and clarify our position.
So, भगवान् श्री कृष्ण: is both प्रातिभासिक सत्यम्, and definitely पारमार्थिक सत्यम् since He is भगवान्’s अवतार only. So, श्रीमद् भगवद्-गीता is all about भगवान्’s Teaching, and this is our सत्यम् also.
प्रातिभासिक सत्यम् ~ One’s subjectivity i.e. the unique likes and dislikes that make up the personality.
व्यवहारिक सत्यम् ~ One’s interaction with others i.e. one’s alignment to functional reality with harmonious relationships.
पारमार्थिक सत्यम् ~ Absolute Reality in and through all forms.
I-आत्मा am सत्यम्, all forms are मिथ्या (dependent reality)
Some erroneously think that the goal of spirituality is to have a divine vision of भगवान् | This is indeed a blessing.
But here, भगवान् आदि शङ्कराचार्य in His भाष्य uses the words सम्यक् दर्शनम् | सम्यक् दर्शनम् is the clear and complete vision of seeing that me and भगवान् are one. Notably, this term was not used in Chapter 11 when Arjuna gained the divine vision of भगवान् in all His glory |
People especially उपासक-s have different divine visions that may be dazzling. But the important question is did the blessing of this divine vision help to reduce the separation/division between me and भगवान् ?
भगवान् delves further into the topic of तत्त्वत: in श्लोक १० | …
भगवान् delves further into the topic of तत्त्वत: in श्लोक १० |
*श्लोक १०*
वीतरागभयक्रोधा मन्मया मामुपाश्रिता: ।
बहवो ज्ञानतपसा पूता मद्भावमागता: ॥ १०॥
मद्भावमागता: ~ the person comes back to my nature.
How?
By freeing oneself from राग, भय & क्रोध |
राग is a consuming/binding desire.
One cannot manage anger unless one manages binding desire. The intensity of anger is related to the intensity of desire.
E.g. The intensity of rage in a parent is due to the parent wanting the child to do something that the child does not want to do.
When the desire is consuming, for instance the parent really wants the child to get married, then all one can think of is the ways in which to get the son married.
There is associated भय with the unfulfilled desire, as one worries – what will happen to my son, who will take care of my son, my son will be lonely when I am not there.
Then there can also be associated anger with passive-aggressive treatment of the son and giving the son the silent treatment.
So, how is this managed? मन्मया मामुपाश्रिता: |
So, this anger, fear and राग is there for everyone, but with the disposition of कर्म योग, I offer all best attempts to भगवान् and accept the results as प्रसाद | Then, however the situation unfolds, I see it as pervaded by भगवान् |
E.g. if I get caught up in the anger with my son for not getting married, then my relationship with him becomes one-dimensional, and I lose out on other aspects of our relationship.
By मामुपाश्रिता: i.e. by taking refuge in भगवान्, this helps one to be ready for ज्ञान तपस् i.e. this discipline of knowledge.
Because to learn anything, the mind needs to be undistracted and focused. And the mind has to have done a lot of processing of whatever has happened.
Otherwise the श्रीमद् भगवद्-गीता becomes a way for one to manage व्यवहार instead of for मोक्ष pursuit. Then, one becomes selective in listening, and only listens when a topic applicable to my व्यवहार is spoken of, e.g. the hurt daughter-in-law looking for pointers on how to manage the mother-in-law. There is the incorrect thinking that once I manage something, then I am fine.
But then one realizes that even if I manage this one thing, I still remain as the wanting person, there is always something desired. This is because I remain identified with this limited form. And so, one wants to become free i.e. the universal need for freedom.
बहव: ~ Many people,
have done this ज्ञान तपस् |
How did they do it?
With the attitude of surrender.
Surrender is recognizing that all that I have is given to me.
The body and mind, and their functions are all given to me, and pervaded by भगवान् |
Even if one thinks that it is my कर्म, who is responsible for the laws of कर्म that shape which पुन्य & पाप fructifies? In this way one should recognize that everything is given to me, everything comes from भगवान् |
With surrender, one recognizes that the individuality that one holds on to for dear life in order to have some sense of significance, that this isolates me from the world and especially from भगवान् |
So, मामुपाश्रिता: is the recognition that everything that I have is given to me and I make the most of it.
So, one should take refuge in भगवान् |
And taking refuge in भगवान् is not some special action. It is performing my different actions with the understanding that everything is given to me, and that everything that I do is an offering to भगवान् |
This the principle behind doing a 5-step पूजा where the पञ्चमहाभूत (the 5 great elements) i.e. the basic building blocks of this whole जगत् are used.
But what can I truly offer to you भगवान्? Because everything is already yours.
E.g. If one is given 1 million dollars, and then offers 10 dollars in return, so too what can one really offer to the one who has given everything?
So, I offer a symbol of the पञ्चमहाभूत- water, food/fruits, मन्त्र-s, incense, flame. Importantly is the भाव/attitude- whatever I have has been given to me, and this is my offering to you भगवान् |
So, one’s growing love for भगवान् is expressed in the पूजा |
Even if one does not feel like doing, one should do, as action evokes the emotion.
E.g. Cooking for one’s husband, even when one does not feel like it, evokes the pleased husband, and so there is the happy me.
So, this आश्रय/ surrender/ taking refuge,
पूता ~ It purifies one,
because one’s रागद्वेष no longer has a hold on one.
Then now, I have the discipline & commitment to stay with this pursuit of मोक्ष and contemplate on what ज्ञानम् looks like in this life.
Because वेदान्त is not an abstract concept in academics with a PowerPoint looking at the 10 concepts of वेदान्त | Otherwise there will be the tendency to consider वेदान्त as something apart from me. This is not helpful.
ज्ञान तपस् is really applying this knowledge to my life.
One cannot apply आत्मा to my life as I am already आत्मा |
But one wants to rush to the Truth – how do I see that I am सत्यम्, ज्ञानम्, अनन्तम्?
But first one should consider- am I available in all my relationships?
Do I keep my heart open for relative love and happiness?
One cannot hide behind वेदान्त | One should consider- what does ज्ञानम् look like for me in my life?
So, there is no bypassing this step. But we are scared. We swing from being overly critical of oneself to being lackadaisical.
One should strive for that dynamic balance to be firm, gentle and loving to myself.
But, instead of thinking being a glory, it seems like a burden, so one gives up and says – I don’t want to think about it…
ज्ञान तपस ~ that discipline of knowledge.
What is real in my life?
When I hear that आत्मा is me-limitless, do I see that to be true?
One thinks- but I do not ‘feel’ this way. This is due to identification with one’s emotions, so more विवेक is required.
Or I may think- I may be सत्यम् ब्रह्म, but why is there so much suffering in the world?
Therefore, one should go back to functional reality and align with धर्म, and do one’s duty but understand it as मिथ्या |
Even if I am not ready to understand it as मिथ्या, I can still focus on doing my धर्म |
* श्लोक ११ *
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश: ॥ ११॥
Of the people who worship me,
in whatever way they worship me, I bless them in the same way.
E.g. If one sees value in money, then भगवान् blesses them like this.
So, Mother Lakshmi blesses with child & house etc.
This is because there is the recognition that in all that people are seeking/worshipping, what they are really seeking is freedom.
People just want to be free from seeking, as one realizes that the object of desire just keeps on shifting from marriage to children to house etc.
Our भक्ति/ growing love for भगवान् develops through different stages-
(i) Atheist/ agnostic
One wonders – but I came here to study the भगवद्-गीता and learn about धर्म, so why all this talk about भगवान्?
It is because the intelligence & material of everything is all भगवान् | So one should realize that one’s whole life is ईश्वर-ized.
Pujya Swamiji has written a booklet about ‘Bringing ईश्वर into One’s Life’.
Already ईश्वर is in my life. But, there is a choice. Until some surrender, there is stress in my life.
With surrender, I recognize that some things I control, and some things I cannot.
By bringing ईश्वर into my life, the more & more I recognize that all that I have is ईश्वर | Otherwise there is a sense of entitlement, and I am angry and think that it is all about my rights and forget my responsibility.
Both my rights and my responsibilities have to go hand in hand.
(ii) एकरूप भक्ति
One may resonate with one particular deity i.e. one’s इष्टदेवता e.g. Lord Jesus, Lord कृष्ण:, or Ganapati Baba.
With एकरूप भक्ति there is surrender only to this form, and this form has blessed me.
But one is trying to reduce That which is so vast & expansive to one form. So, एकरूप भक्ति is still limited and has to evolve to अनेक रूप भक्ति |
(iii) अनेक रूप भक्ति
अनेक means many. So, one’s vision of ईश्वर has expanded. अनेक does not refer to just deities, but one recognizes that all forms are भगवान् | So this entire जगत् is seen as a manifestation of भगवान् |
भगवान् Ramana Maharishi explains that पूजा should be done to the 8-fold-form that are the five elements, Sun, moon and living beings.
Therefore, पूजा is best done as सेवा to the entire जगत् with my given skill set.
So, everything is sacred, and this starts with me. My body is sacred.
Sometimes we do self-sabotage in the way that we treat ourselves, and in our habits.
But one should start with the recognition that I am sacred, because I am a manifestation of भगवान् |
So as part of पूजा, there is आत्मा पूजा where one says-
देहो देवालयः प्रोक्तः जीवो देवस्सनातनः ।
त्यजेदज्ञाननिर्माल्यं सोऽहं भावेन पूजयेत् ॥
So, in आत्मा पूजा one recognizes the body as a देवालयः (temple), and the जीव is the deity.
त्यजेदज्ञाननिर्माल्यं ~ And the wilted flowers, may I give up these like ignorance.
सोऽहं भावेन पूजये ~ He is me. I am this. (सः~ He, अयम् ~this). With this भाव I do this पूजा |
So symbolically grains or flowers are placed on one’s head. Because I recognize that I am auspicious and sacred. Even if I seem dysfunctional, I am ever sacred.
Then, with the recognition that everything is sacred, I switch to अरूप भक्ति |
(iv) अरूप भक्ति – What is the nature/तत्त्वम्/reality of all of these forms?
With भक्ति/love, we recognize that one’s devotion can extend to everyone.
One’s रागद्वेष no longer inhibits the love that I feel. I no longer need the other person to do exactly as I wish. So, one’s love is not conditional.
I am free, and I allow the other person to be free.
Although one’s pursuit may be for अर्थ, काम or धर्म, भगवान् recognizes that what everyone is seeking is freedom from seeking.
So, people follow भगवान्’s path in different ways, and He blesses everyone because through these pursuits, the discipline and commitment needed for the मोक्ष pursuit is learnt.
So, the work that one does, the money that one earns, the people that one engages with are not dismissed, as these help to strengthen discipline & commitment, as well as it helps one with having a leisure/relaxation so that one can pursue मोक्ष |
* शोल्क १२ *
काङ् क्षन्त: कर्मणां सिद्धिं यजन्त इह देवता: ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ १२॥
In this मानुषे लोके (human world), whatever actions/कर्म are done, there is immediate सिद्धि (accomplishment). So, for many things, one gets the results quickly.
Many religious people are also looking for quick fixes, as one considers that भगवान् is an ally who is more powerful than me, so then I can ask भगवान् for things.
Even if I don’t ask भगवान् for anything, the things that I have, have been given to me through पुन्य, as the laws of कर्म shape all that I have.
In all पूजा-s and in the कर्म काण्ड, it is important to state what I want. This should also be done on a daily basis.
Every moment we voice what we want to whoever we encounter- family members, colleagues, strangers, but suddenly to the most powerful being, one does not ask for anything.
So, we are encouraged to ask. The पूजा does not proceed without a सङ्कल्प |
Though भगवान् may be a mind-reader, I have to state what I want in all my pursuits.
It is not about me doing anything-anyhow, as my intentionality in action is very important.
What do I want in my job or in my relationship? One should be clear with oneself about what I want, it is my इच्छा शक्ति, so I state it.
So here भगवान् says that- through all pursuits, though one may be worshipping different deities and everyone wants quick fixes, I bless them with that.
One may wonder- but why is भगवान् not blessing me with मोक्ष? This is because I am already मुक्त: | I am already free, so भगवान् cannot give me freedom.
Pujya Swamiji gives the example that one asking भगवान् for another head in order to think more clearly will be silly as I already have a head.
So भगवान् blesses one, whatever be one’s pursuits.
One should remember that prayer cannot be a replacement for action. Prayer only enhances the actions that I am doing. Prayer backs up कर्म | E.g. I cannot win the lottery without buying the lottery ticket.
Next in this chapter, we see that भगवान् shifts gears and talks of the वर्ण-system according to कर्म & गुण |
After suggesting that people may worship भगवान् and भगवान् will bless them, भगवान् श्री कृष्ण: goes on to talk of the 4-fold division of society.
* श्लोक १३ * – second line
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ १३॥
In the second line of this श्लोक, भगवान् says ~ although I am the author/कर्ता and have created this 4-fold division, may you know that I am not the कर्ता and I am अव्ययम् (ever-changeless).
So here, भगवान् is drawing our attention to our connection with कर्म, and कर्म’s connection to अविद्या |
In one’s relationship with कर्म, there are some कर्म-s that we enjoy doing very much and have a राग for that type of कर्म, e.g. walking in nature, playing with my pet, working, ticking off tasks, being with children, listening to music, artwork etc.
Or there may be द्वेष to certain कर्म, e.g. confronting someone, unpleasant conversations, doing chores ~ dishes, laundry.
So, there is this weird, mixed relationship with कर्म- due to राग we are drawn to certain कर्म, and due to द्वेष, I want to avoid certain कर्म | So every day, in every situation, one is figuring out what to do and what not to do based on this.
So, भगवान् is telling us-
Yes, one is the कर्ता and कर्म is to be done by every being, including me.
But, my problem is not what कर्म is to be done, or not done.
It feels like this is my problem since the कर्म to be done, or not done, evokes a strong reaction in me ~ I really want to do it, or I really don’t want to do it..
So, भगवान् श्री कृष्ण: wants me to know that the कर्म to be done is not the issue, rather what is important is the conclusion that I have made about mySelf on the basis of the कर्म that I have to do, or I am not doing.
E.g. I may have never-ending Sanskrit homework that I do not want to do.
So, I manage my mixture of emotions in the light of the कर्म that has to be done, and, although I am the कर्ता, I should know that I am really not the doer.
So, भगवान् compassionately draws attention to my स्वरूप | My nature is सत्यम्-consciousness and I am never touched by पुण्य or पापा |
* श्लोक १४ *
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥ १४॥
कर्म does not affect me. This is not from the standpoint of emotional maturity. It is not that one is indifferent, neutral or apathetic, and so one says that कर्म does not affect me.
कर्म is borne of काम (desire), and काम is borne of अविद्या | So jokingly it is as if कर्म is the grandkid of अविद्या | So how can the grandkid affect the grandmother?
Therefore, it does not matter if one does lots/less कर्म, or avoids/goes towards कर्म |
More importantly- has the अविद्या about who I really am gone away?
Because कर्म has to be done, it cannot be avoided.
There are only 2 choices with respect to performing कर्म-
(i) If I understand my true nature, then I perform कर्म out of the fullness of me.
(ii) If I do not know my absolute nature, then I perform कर्म with कर्म योग बुद्धि: |
So, being a role model, भगवान् says ~ although as भगवान् I have created this सृष्टि together with the 4-fold division of the वर्ण system, whatever actions done by me, do not affect me. I am सत्यम् |
And, with regards to कर्मफल, there is no longing.
For instance, whatever happens to pot, clay is not bothered ~ if pot is pulverized into powder, or pot is broken into pieces, or pot has some wondrous form; none of these affect its substance clay.
So here भगवान् directs our attention to that which is सत्यम् i.e. I, my स्वरूप |
So, the person who knows this, this person is not bound by कर्म |
But, one is bound by कर्म, because if one doesn’t do feel-good कर्म, one feels incomplete, or one feels unduly bothered by not being able to avoid कर्म that one has द्वेष for.
So this is the bondage of कर्म – I must do this action to be satisfied, or I really have to avoid this circumstance at all costs.
But, the one who knows my स्वरूप, that person is not bound by कर्म |
* श्लोक १५ *
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभि: ।
कुरु कर्मैव तस्मात्त्वं पूर्वै: पूर्वतरं कृतम् ॥ १५॥
भगवान् goes on to say-
Even मुमुक्षु-s i.e. people seeking मोक्ष, get to know me in this manner (i.e. my स्वरूप), and they did कर्म | They did not run away from कर्म |
So one should look at their day-
~ What is the कर्म that I try to avoid doing? Or I may have some guilt about not doing something. These are indications of my द्वेष |
So, even the people seeking मोक्ष, they have sought to know me in this way, and they never ran away from the कर्म that is to be done i.e. one’s duty.
So, भगवान् tells Arjuna-
तस्मात् ~ Therefore,
you also please do कर्म |
You are not the first one who wants to avoid कर्म, nor will you be the last one.
पूर्वै: पूर्वतरं कृतम् ~ just as the previous people before you did कर्म,
and these people were मुमुक्षु-s, but they did not run away from society nor their duty, so too one should do one’s कर्म |
Because कर्म is not an indicator of one’s true identity, although society has hypnotized one into believing that the outcome of an event defines me.
E.g. One lost/quit their job- other people may be helpful or not about this circumstance, but overall one will feel lousy about oneself due to this event. So कर्मफल i.e. the event binds one.
Because my identity is shaken up by this life event.
And even so one’s identity changes based on the criteria that one judges oneself on, which is based on society’s expectations. And so, upon further contemplation, one wonders, why did I do that? E.g. Why did I get married? Why did I go to that university?
So, it is good to be honest with oneself, understanding that I felt the pressure to do so.
But, the sharp sword of honesty should be backed by gentleness, as when one cuts oneself, it takes time to heal. And already we get so many cuts from society anyway, so we don’t need to be more harsh with oneself.
So, verse 14 & 15 highlights that I should shift my attention to the सत्यम् that I am.
Or one can focus on भगवान् – though भगवान् has His role, and has done certain things, what is भगवान्’s स्वरूप? भगवान् is ever untouched by the कर्म to be done i.e. I am सत्यम् |
And all कर्म has the status of dependent reality, and though there is कर्मफल, one is not bound by it.
One is only bound by कर्म when one thinks that my identity is intertwined with the कर्म |
E.g. one thinks that I had a life of great struggle so I am exhausted. One can be physically exhausted, but the mental/emotional exhaustion is because I believe that I am just this limited form that has gone through these events.
So, भगवान् is saying that we should shift attention.
The English word ‘caste’, comes from the Spanish/Portuguese word ‘casta’ which means race, lineage or tribe. During the Spanish colonization, the word caste was used to refer to pure European, or indigenous or African descent. So, in the understanding of the word casta, there was hierarchy.
But caste is not जाति nor वर्ण |
When there is reference to the caste system, especially in the context of India, there is an uncomfortable moment/discussion.
There is no Sanskrit equivalent translation for caste.
The word used by भगवान् श्री कृष्ण is वर्ण |
भगवान् says that I have created this वर्ण system.
Therefore, we must look at वर्ण apart from our concept of caste, through a de-colonial lens.
De-coloniality refers to re-learning the knowledge of the indigenous culture, that has been pushed aside, forgotten, buried, discredited due to the different forces of modernity and colonialism. So, the historical perspective should be kept aside.
भगवान् श्री कृष्ण says that He created this वर्ण system for the better functioning of society.
But in the 2nd line of this verse He explains that even though I am the author of this 4-fold division, may you know that I am अव्ययम् (not subject to change), and I am not the doer. In this way He refers to the absolute reality.
So what is this चातुर्वर्ण्यं i.e. this 4-fold grouping?
भगवान् talks about the division that He created in society based upon the criteria of-
(i) गुण
(ii) कर्म
(i) गुण
गुण is often translated as quality, but this is not an accurate translation.
गुण is 3-fold ~ सत्त्व, रजस्, तमस् |
माया शक्ति is the शक्ति of भगवान् | माया’s nature is त्रिगुणात्मिका i.e. in the form of सत्त्व, रजस्, तमस् |
So, that which is at an individual level is also at a macro-level. So, all forms are सत्त्व, रजस्, तमस् |
With respect to the grouping of individuals, there is a division of गुण-s involved.
सत्त्व stands for clarity, knowledge, balance, an emphasis on धर्म |
रजस् is activity, desire, excitement.
तमस् is inertia, inactivity, sleep, confusion. Babies or people who are ill, will have a predominance of तमस् because they are sleeping all the time. They need that.
All these 3 गुण-s are present in every person. And we strive towards having more सत्त्व, but this cannot be done without रजस् and तमस् |
Based on this गुण division, there are 4 personality groups-
1. सत्त्व > रजस् > तमस्
This is an emotionally mature person, a person given to धर्म and who thinks of values, and is inclined towards मोक्ष |
2. रजस् > सत्त्व > तमस्
Here रजस् is predominant so the person runs about doing a lot of activity, and is fired by ambition. And when that ambition is directed towards the welfare of others, then these people can become very good leaders.
3. रजस् > तमस् > सत्त्व
Here रजस् is predominant, and it is backed by तमस् | So, there is ambition, but not enough thinking, or there is some confusion. Or the person is using the power that they have to go after power & money without much consideration for others.
But because this is further backed by सत्त्व, the person does not cause too much havoc.
4. तमस् > रजस् > सत्त्व
If तमस् is predominant, then this person is not thinking very clearly. Or, has delegated thinking to others, and so only executes what is told to be done.
At its worst, these people could be criminals, because there is not much thinking involved.
Or at best, they could be simple employees who don’t have much ambition. So, they do the least minimum possible, or they do for somebody else.
These combinations of people are based on गुण-s.
If a तमस् > रजस् > सत्त्व person wants to change, they cannot immediately become सत्त्व-predominant. This combination is seen in people who are clinically depressed. The way to सत्त्व is through activity.
So, if the person is dull, reading will not help. First the person should get up and go for a walk, so that there is more circulation and movement, and then through doing one’s कर्म, and not running away from it, slowly with time the person gets to the सत्त्व > रजस् > तमस् combination.
Additionally, some गुण combinations are not possible, e.g. सत्त्व > रजस् > तमस् | Because if there is a predominance of सत्त्व with clarity on what, why & how I am doing, with an emphasis on धर्म, this cannot be followed by तमस् | Because तमस् stands in opposition, since it stands for inertia, inactivity. If one is clear, one will not duck responsibility, so the next गुण has to be रजस् | Also, तमस् > सत्त्व > रजस् is not possible, as if there is so much confusion and not thinking, inertia/laziness/apathy/indifference, then it cannot be backed by सत्त्व |
If one is going through a phase of inertia, or apathy, one should not be harsh on oneself and think that I am तामसिक् | We all have our phases, but we should not languish in that phase. We just need some movement to snap out of the phase of inertia, laziness or apathy.
In the वैदिक् society,
1. सत्त्व > रजस् > तमस् are called ब्राह्मण or brahmin.
So, whenever ब्राह्मण is praised in the शास्त्र, the group is not being praised according to the कर्म performed, but rather the शास्त्र is praising the one who is a ब्राह्मण by गुण |
That person has a lot of सत्त्व | सत्त्व does not come from eating ‘सात्त्विक् food’ – actually this focus indicates रजस् |
2. रजस् > सत्त्व > तमस् are called क्षत्रिय-s.
3. रजस् > तमस् > सत्त्व are called वैश्य-s.
4. तमस् > रजस् > सत्त्व are called शूद्र-s.
This is the division of society based on गुण-s.
So, one should recognize one’s गुण-s and where one stands. These combinations are not set in stone. There can be a lot of changes during the course of one’s life. Changes definitely happen during the course of a day- initially there is सत्त्व where one is fresh, looking forward to the day, and eager to absorb and learn. Then, there is a rise in activity with रजस् | Then by the day’s end, one winds down as तमस् sets in with good fatigue after a day’s work. So, there is a play of सत्त्व, रजस् & तमस् even during the day.
(ii) कर्म
A society is divided into groups according to कर्म | There cannot be a class-less society. The communists have tried this and have failed. There must at least be a minimum of ruler-ruled classes. The divisions do not mean that there is no equality, but there is difference in terms of skill, function and duty.
1) So, the duty of the first group i.e. ब्राह्मण-s is to pursue knowledge, teach, officiate at different rituals. And much of their life is devoted to prayer for the welfare of society.
The person would have worked very hard for self-mastery i.e. शम, दम, and would have studied the वेद, and served as a purohit.
Society requires ब्राह्मण-s to officiate in different functions.
Nowadays, all educators, teachers, purohits, priests, writers, judges, would be considered as brahmins in terms of कर्म |
It required twelve (12) years of full-time study of a particular discipline to be considered a master.
2) क्षत्रिय-कर्म or the warrior class. Their job is to maintain law & order and defend the country against external aggression. Their life would be dedicated to discipline, strategy, politics, understanding and protecting धर्म and the वेद, and the rest of the population.
As a क्षत्रिय, Arjuna’s duty was to rule and protect in terms of administration, judiciary, defense etc. In any society, the warriors are required.
3) वैश्य-कर्म i.e. the business community or the entrepreneurs. They would be those involved in business, industry and farming, dealing with commerce, wealth, farms, agriculture and cargo transport. They would contribute a great deal to the economy.
4) शूद्र-कर्म are those whose duty is to serve. They provide the hands and legs, eyes and ears for the others. Without शूद्र-कर्म, nothing can be accomplished. In any society, we require शूद्र-s. शूद्र-s were not untouchables. They were those who could help set up, or work for a business/industry. They also did menial jobs. A lot of us who work in the corporate sector, who can be hired/fired, and are working for someone and serving a particular cause are doing शूद्र-कर्म |
This entire कर्म division was designed because the entire वैदिक् society was oriented to मोक्ष | There was no hierarchy. Each group/person was proud of whatever skills they had.
The pursuit of कर्म योग does not depend on the कर्म one does, but it depends on how one does the कर्म |
So, one could be a brahmin by कर्म e.g. by teaching, but one could be a वैश्य by गुण –
If one is commercial, with their eyes only on the bottom-line, and one charges a premium for the services/products rendered, and disregard those who cannot afford.
Or, one could be a brahmin by कर्म, but a शूद्र by गुण because one is very lazy, does not want to do, doing the least minimum, not answerable/accountable.
So, this 4-fold division is based on both one’s गुण and कर्म | And there can be several different combinations.
In our culture, we see that though many saints did simple jobs, they were ब्राह्मण by गुण, e.g. Sant Namdev who was a tailor, Sant Tukaram worked in the farm, Sant Kabir was a weaver, and the 63 Shaiva saints in South India.
So, though these people did शूद्र-कर्म, they are highly revered.
This 4-fold division emphasized the role of duty/कर्तव्यम् | In this way, कर्म योग was relatively easy for someone born into a structure where the duty was clearly defined, as one would just work with the spirit of ‘whatever is to be done’.
E.g. One is born into a carpenter’s family. Therefore, one starts to do carpentry at an early age. One is socialized into this work through family-life, and also inherits the genes for this work. So, even at a young age, these people are skilled craftsmen. So, one is born into this family, and one continues to do the same occupation as one’s parents. Because, the pursuit was for excellence. And, अर्थ/money was not the driving factor.
The principle of धर्म was foremost ~ whatever I am doing, how do I bring धर्म into it. And धर्म was done with the ultimate intention of aspiring for मोक्ष |
So, this may sound idealistic, but it was a good system and it worked at that point in time.
It was not a society based on competition. All groups were considered important and necessary for the functioning of society. So, looking down on a particular group, or elevating a group to a pedestal was not done.
But historically, subsequently, a lot of abuse has happened. Because people forgot what the original teaching was.
If one looks at the Mahabharata, we see Dronacharya who taught Arjuna and the others about warfare. Dronacharya was a brahmin by birth (his father was a teacher), but he was the greatest क्षत्रिय of all times, so much so that he taught क्षत्रिय-धर्म to Arjuna & the others.
Further, भगवान् वेदव्यास who we deeply revere and worship annually on Guru Poornima, he was according to today’s standards, an illegitimate son of a fisherwoman and a Rishi. He is the Guru of all Guru-s who has codified the वेद |
So, in terms of the जाति, He may have been born as a शूद्र, but by गुण, He has brahmin गुण |
Or, Rishi Valmiki was initially a robber indicating तामसिक् कर्म & गुण | But, Ratnakara, after performing many years of Raama जप went on to become a great ऋषि, and eventually wrote the Ramayana. Rishi Valmiki remains deeply revered.
So, the association of शूद्र and untouchability came in only because of the degeneration of society and the attempt by Lord Risley who tried to club 1000s of जाति-s into वर्ण-s and created a hierarchy.
Even so, the caste system is not to be blamed on the British or the Portuguese.
Due to abuse of power, there has been degeneration of this system. This should not be denied nor whitewashed.
But we should be allowed to tell our history. This system should not be articulated/reformed by other cultures. Any reform that needs to happen, should happen internally.
The idea of untouchability cannot arise in a culture where all that is here is ईश्वर, as one does not treat another human being as lowly.
So, however we allowed ourselves to be manipulated, now this वर्ण-system has been on the decline. Some people will romantically say that we must go back to the वर्ण system, but we cannot go back, because there is not enough understanding about it, and most people will not want to go back.
The takeaway point from this teaching of भगवान् श्री कृष्ण is that we recognize why the whole system was made i.e. for the smooth functioning of society. Any society that has these groups and more, will function in a harmonious way. No group is superior or inferior to the other.
E.g. The person who sanitizes the surgical instruments in the operating theatre is as important as the surgeon. There is the story of patients who went blind after they had eye surgery performed with un-sanitized instruments.
So, the work of every group is important, there is dignity of labour.
Now, there is a decline in the attitude of ‘us versus them’ in India and throughout the world, due to the rise of education, organizations, and some attempts at affirmative actions of reservations etc.
So, with this understanding of गुण & कर्म, we should reflect on what is the वर्ण that I belong to, and with respect to जाति i.e. whatever family I have been born into- what am I proud about, and what might I be embarrassed about.
Because this वर्ण or जाति identity is an important part of our धार्मिक identity.
So, we should own up what is wonderful about belonging to a particular जाति |
And we should also strive towards becoming more of a brahmin by गुण i.e. having more सत्त्व, clarity, knowledge and determination to do the right thing i.e. to follow धर्म |
One’s कर्म can be anything- one can be a doctor, lawyer, entrepreneur, but the point is- can there be more सत्त्व, with a move towards more clarity & knowledge. And one should consider, how can I use any कर्म that I perform as an offering to भगवान् | Because the कर्म that I do is my कौशलम् – it is what I excel in, it is my contribution to भगवान्’s symphony. And at the same time, I also learn to accept the different results/situations as प्रसाद/कर्मफल from भगवान् |
Although it is an important part of my identity, and I use it to function effectively, I also have to be able to see that I am free from all the गुण-s & कर्म -s. But, unless I live through this identity, and not fight shy of it, nor boast about it either, but have some balance about it, I will not be able to discover the truth.
For people belonging to other cultures, and may have grown up in another religion, it is also worth thinking about- what I am proud about, what I am embarrassed about, and what have been my reasons for moving away from what I have been born into.
Because having clarity in this is very important. Because decisions must be made after having thought through this.
Otherwise, neither will I gain what Hinduism has to offer, nor will I gain what the religion of my birth has to offer.
The purpose of this entire discussion is –
(i) One owns up their identity based on one’s वर्ण | Especially if one lives in India, there is a chance that one either feels superior or inferior depending on which वर्ण one belongs to.
And वर्ण is often confused with जाति |
(ii) The caste system is thrown at India as the worst thing ever of India. But, the truth is that we don’t know enough about the original teaching and we tend to confuse it with the historical perspective.
So, as practicing धार्मिक people, we need not whitewash nor deny this. We have to be open to seeing what happened historically, but also know the original teaching.
(iii) By knowing the combination of these गुण-s, our motivation is to move towards having more सत्त्व गुण | Because ब्राह्मण across the शास्त्र is defined as सत्त्व गुण प्रधान (predominance).
All of the Gita Amrtam students have a predominance of सत्त्व गुण because one is studying the Bhagavad Gita~ desirous of knowledge, wanting to know oneself, living a धार्मिक/fulfilling life i.e. one is clear about one’s priorities, though there may be scope for more growth.
Here भगवान् श्री कृष्ण is showing us the (weak) connection between कर्म and ज्ञानम् (knowledge).
Arjuna’s dilemma is~ should I do घोर (cruel) कर्म? i.e. कर्म that will cause a lot of deaths.
And it is not that Arjuna was a pacifist- he was a warrior and he had definitely tasted blood and had fought many battles unafraid. But here there is a hesitation to fight in this particular war.
Challenging situations are a good test for me to see if I do what is required of the situation, or if I withdraw. One’s initial tendency is to withdraw. I do not want to deal with conflict or suffering. I am not sure if I will be able to handle the situation, or if the other will be able to handle it. The reasons for not wanting to do something may be many. As in Arjuna’s case, the कर्म to be done may be long overdue. However, still I procrastinate, I want to buy time.
And then there is confirmation bias, where one’s clever mind looks only for that information that confirms my point of view, so I can feel happy about myself.
After भगवान् श्री कृष्ण talks of the 4-fold division that He created in society for its smooth functioning, He then switches our attention to the स्वरूप of भगवान् i.e. one’s own nature, which can never be negated nor defined.
भगवान् had previously given the example of King Janaka- despite being a king, and being busy, dealing with all problems; he was a wise person.
So, भगवान् says that despite all कर्म that I have done in creating this जगत्, I have not really done this. And it is not that भगवान् is abdicating His responsibility, but rather He is shifting one’s attention to the consciousness that one is.
Given that this is the case, people who want मोक्ष, did not abandon their responsibility in the name of this exalted pursuit of वेदान्त | They did what they had to do. Because at some prior point in time, they had made choices, and so now they fulfill their responsibilities in accordance with those choices that were made.
So, भगवान् says that even मुमुक्षु-s perform कर्म, therefore Arjuna may you please perform कर्म |
Now भगवान् श्री कृष्ण asks a question to Arjuna. And then goes on to answer it.
* श्लोक १६ *
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिता: ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ १६॥
किं कर्म? What is कर्म?
किं अकर्म? What is अकर्म?
Even कवय: i.e. people who are very bright and intelligent.
(कवि ~ poet.)
Here कवय: refers to the one who is मेधावि i.e. the one who uses one’s memory & intelligence; the one for whom learning is there; and anger/sadness does not cloud one’s faculty of reasoning.
For instance, we are often quite good at advising others, but not so good at following our own advice.
So, कवय: i.e. even people who are very bright and intelligent, these scholars/seers,
they are मोहिता: i.e. confused,
about what is कर्म & अकर्म (actionless-ness).
Therefore, I will tell you more about what कर्म is.
Because,
यत् ज्ञात्वा ~ once you know,
मोक्ष्यसे अशुभात् ~ you will be released from that which is अशुभात् i.e. that which is inauspicious, the cycle of suffering.
N.B. – भगवान् श्री कृष्ण does not say यत् ध्यात्वा (by meditating).
भगवान् says यत् ज्ञात्वा i.e. there is an emphasis on knowledge.
So, we should understand that meditation is not the answer to all suffering.
But, by knowing more about कर्म, and all that surrounds it, one will be released from suffering.
* श्लोक १७ *
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मण: ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गति: ॥ १७॥
बोद्धव्यम् implies that this should be done.
The वेद, and the श्रीमद् भगवद्-गीता in particular, talks of the कर्म that is to be done.
If one is confused, or one wants to continue to be confused, then, one does not want to do कर्म |
This is because it seems like कर्म is painful and requires a lot of effort.
This becomes obvious to one, when one looks around and sees the responsibilities that I have- one only has to look at one’s relations~ family, friends, colleagues, in order to understand this.
E.g. At home, situations require some actions to be done i.e. there is some लौकिक कर्म to be done.
And then, there is also कर्म related to the पञ्चमहायज्ञा i.e. how I relate to भगवान् through यज्ञा, दानम्, तप: |
So, the कर्म that the वेद talks of is important- it is to be known.
And the कर्म that is to be avoided must be known as well.
Two things that the वेद says NOT to do are-
1. Do not eat meat.
2. Do not drink alcohol.
So, if I do not eat meat, nor drink alcohol, then I am okay with this, and agree with these values.
But, if I am a social drinker, then I am challenged by this statement of the वेद |
I make excuses for myself and say- Well I never overdo it. I never regret my behaviour after I drink. Or, other people are addicted to tea and coffee, so what’s so wrong with a couple of drinks?
Or with respect to meat, one justifies meat-eating by misusing the example given in class of भगवान् वेदव्यास’s mother being a fisherwoman, and so He definitely must have eaten fish as a kid. Or, one incorrectly references the Ramayana and points to Lord Raama eating meat, in order to justify one’s misdeed.
The वेद teaches us not to eat meat from the standpoint of अहिंसा | But no value is absolute, E.g. There are exceptional circumstances given in Ayurveda.
And why should one not drink alcohol? Because one’s बुद्धि: becomes compromised. No great nor noble acts follow the drinking of alcohol.
In this way action-consequence is pointed out by the वेद |
So, it is also important to know what is to be avoided.
An important line in this श्लोक is- गहना कर्मणो गति: |
Once one starts digging into कर्म, it is difficult to understand its flow.
For instance, why did I marry Person X? How did I land up with this person?
कर्म may explain it to a certain extent, but the more one digs into it, one finds that everyone’s कर्म is interrelated- my parents, my partner’s parents, my friends, and so many more relationships.
So many things are related, so whose कर्म is primarily responsible? It is difficult to say.
So कर्म is difficult to understand.
After all, कर्म is the grandchild of अविद्या |
One can go digging, and Astrology may be able to give a peek into the कर्म pattern in one’s life, but this is not deterministic. Astrology can give a hint to the likely patterns that will emerge according to one’s personality, but everything is not predetermined.
This is because my choices also play a role.
So, the question is, if I take to वेदान्त or spirituality, should I stop doing what I normally do & enjoy?
Because, one may have romantic ideas that one should stop doing certain things.
So, with ज्ञानम् & कर्म, there are some questions that we have.
Recognizing our dilemma, भगवान् श्री कृष्ण says this verse-
++**श्लोक १८**++ very important verse++
कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: ।
स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत् ॥ १८॥
The person who is युक्त: / a योगी / together as a person,
[ युक्त:/योग: share the same युज् धातु ].
कृत्स्नकर्मकृत् ~ completely, this person can say – been there, done that.
So, this is a part of one’s journey before संन्यास i.e. all open loops are closed, there is no unfinished business; whatever one wanted to do, it is expected that one has done that before taking संन्यास |
Because prior, one thinks that all the कर्म that one does, is for the sake of one’s fulfillment.
But when one is ready for संन्यास- there are no unfulfilled desires, no more to be achieved in this world, there is no more agenda, nothing to be gained.
Why? Because the mistaken notion that कर्म will give me complete fulfillment is no longer there.
The glory of कर्म is such that I have exhausted the possibilities that कर्म will give me complete fulfillment through the different roles that I play. It is not that responsibilities end.
Ritually, responsibilities may end with संन्यास | But, with संन्यास, one recognizes that no one owes me anything, and I don’t owe anyone anything. There is no sense of entitlement.
So, what are we talking of?
That relative fulfillment that comes with bringing in कर्म योग बुद्धि: into all areas of my life, so that there are no dark corners in my life.
And what about such a person?
This person who has done everything that has to be done has a particular vision i.e. कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: ।
But first, one has to see that in all roles that I play, that I remain as a simple person.
I relate to my mother as a daughter, to my partner as a wife, to my son as a mother. I relate to my colleagues, friends, as a citizen, as a group member.
So, I-the person am playing all these different roles, and in playing these different roles, I-the person fill the role up.
As mother, daughter, professional, I-the-person fill up the role. But, I-the-person am independent of the role.
Is there a physical distance between me-the person and me as the mother?
No- where the mother/role is, the person is.
So, how can I say that the person is independent of the role?
This is because I am not in any role 365-24/7. When I go to sleep, I am no longer the mother.
When I am interacting with my work colleague, I am not playing the role of mother.
So, I play the role of mother to my children, but not to my partner nor work colleague.
I have no confusion about this, I just relate accordingly in the different relationships, according to whatever I think is the purpose of the relationship.
But no one ever thinks about the purpose of a relationship.
Everyone marries, so I marry; everyone works, so I work; everyone has children, so I have children.
So, one should be clear about the purpose of every relationship.
In general, my role is to care for and support/contribute to the happiness of the other. And this love & support manifests differently according to the role I play. E.g. my love & support for my parent versus my child would manifest differently.
And this being so, if I have a problem with my boss at work, I should recognize that this is limited to this particular relationship only.
However, if I am not in touch with I-the-person who am filling up the role, then what happens is that though the distressing event/encounter is over, and I am out of that physical space; the suffering continues, as I continue to carry the experience with me.
A problem can travel with me all over the world, for many years if left unresolved.
But, if I recognize that this experience is only limited to this particular role, then I need not bring the foul mood into other interactions. Or else everyone gets a piece of my mind, and the whole world feels gloomy to me.
So, I should understand that this was only one experience in one of my many roles, and so this event should be isolated and kept to the role in that relationship. And so, I count my blessings of the people in my life in other relationships.
So, I recognize that I am that simple person, independent of all these roles.
The roles depend on me, but I do not depend on the role; though there may be emotional fulfillment from a role.
One should appreciate that the simple role-less neglected person fills up all roles.
If not for this person, there would be no role whatsoever.
A lot of one’s suffering is because I have confused the role to be me.
E.g. A mother describes all the wonderful meals that she prepares for each member of the family according to their preference. But, when asked- what do you like, she is at a loss for words.
So, one is so engrossed/identified with the provider/mother role, that mistakenly one may think that if that role is not there, then I am not there. I am decimated if the role is not there. I do not know who I am without the role.
And often my greatest sadness is because I have confused the role to be me.
I think that one specific role is me.
E.g. I think that I am only the work-professional, or only the partner, or only the parent.
And I move between one of these 3 roles.
And then thinking myself to be the role, there will be burn-out; and then I find myself wanting to be away from all these roles.
So, I should recognize that I am free from all roles; that the roles depend on me. The roles cannot exist without me. I fill up the roles, but I am independent of the roles.
I choose to play the roles. The roles are important to me, but they do not define me. The roles are not my defining reality.
It will take time for this understanding (that I am not the role) to sink in, because my greatest happiness & fulfillment comes from my roles.
And it is not that we are denying one’s roles. One can enjoy one’s roles. But one should also see this reality~ that I-the-person am free from all roles.
I can pick up the role, and I can drop it.
And this unnoticeably happens effortlessly for us-
E.g. If I go to a party, I interact with 4-5 different people, and I relate to each person differently. There is no confusion. I can relate to person A, and then temporarily suspend that role when I speak to person B.
The same happens when I am speaking to my partner, whilst also trying to address my son.
I pick up and drop roles effortlessly within fractions of a second.
So, in this seemingly innocuous action is a moment of great wisdom as it shows that I can relate to person A, and I do not decimate my role with person A when I relate to person B. But in my vision I have temporarily suspended my role with person A, as I relate to person B. There is no confusion. I can pick up & drop roles seamlessly.
This reveals that I am more than the role.
It is not that I am not the role. I fill up the role.
And there is no perfect role~ no perfect partner relationship, no perfect parent-child relationship, no perfect गुरु-शिष्य relationship.
If it is good enough~ okay. I enjoy and am contented with what is there.
In the different roles that I have, I do कर्म |
Who is the one who performs कर्म? The कर्ता/doer.
So, the results of the कर्म performed, and whatever is to be experienced will come to the doer. The doer/experiencer is the same person/being.
So, what is the unique vision of this युक्त: (wise person) ?
कर्मण्यकर्म ~ In action, one sees actionless-ness.
The wise person sees that I-आत्मा am अकर्ता~ I am not the doer, I never was the doer.
And likewise, I-आत्मा was never the भोक्ता/experiencer.
And this is not because I used to do a lot, and now I just sit in a cave. No. It is not a becoming of अकर्ता / अभोक्ता | It is understanding that अकर्ता & अभोक्ता is the nature of I-आत्मा |
And to recognize the nature of आत्मा, the first step is to recognize that I am independent of the roles. Because only then I will enquire into the reality of who this person is; this person who is wearing this body-mind costume.
And this is a strange uniform that the जीव has~ made up of blood, bones, muscles etc.; the dress-code for living in this world.
The कर्ता has a great sense of self-importance of how I go around doing a lot of कर्म, performing my responsibilities etc.
The wise person says that the आत्मा (अकर्ता) is the basis of this कर्ता |
अहंकार (the one with the identity of कर्ता-भोक्ता, one’s self concept, one’s sense of I)
अहम् करोति इति अहंकार | So one feels important, because one does a lot of things, and also experiences a lot of things.
The अहंकार is the individual who comes to वेदान्त, but the अहंकार does not stay at the end of the inquiry. The अहंकार commits suicide, in recognizing that all that I claimed myself to be is not independent of ईश्वर or the order. All that I claimed as I, me & mine has been given to me. So, this अहंकार now has some surrender.
Otherwise, the job of the अहंकार/जीव/individual is that one looks at what one is associated with (the body/mind) and says that this is mine. And there is self-preservation, where if there is any slight/adverse comment, then the अहंकार pounces on that person. One reacts in this way because one’s sense of self is challenged.
So, the अहंकार does a lot of कर्म, in the hopes of gaining fulfillment from कर्म |
But, the vision of the wise person is that through all अहंकार-कर्म-कर्ता / the doer, what I am is independent of the self-concept.
So, just as it was understood that I-the person am independent of the roles, I-consciousness-आत्मा am independent of the अहंकार |
And wherever I-the person is, consciousness-सत्यम् is.
It seems as if 3 words are being used –
(i) my role,
(ii) me-as-a-person,
(iii) consciousness-सत्यम् |
But, 3 words do not mean 3 entities. E.g. many endearments may be used to refer to one person by the partner- sweetheart, darling, my love.
So, wherever the role is or where my relationships are, there the person is. And wherever the person is, whilst relating or not relating, सत्यम्-consciousness is.
So, what is सत्यम्-consciousness?
It is not a property of the body, because if it were, it would be subject to increase or decrease, e.g. one’s weight.
It is not a product of कर्म | I cannot sit in meditation and consciousness will arise.
Because I am always consciousness. I am that because of which I am aware of everything. I am that because of which everything becomes evident to me. I am that self-evident being. No one’s approval is needed for me to be self-evident. It does not matter what gender I am, what age I am, what my achievements are, or which गुण is predominant (सत्त्व, रजस्, तमस्).
I am a pure being who as though feels enclosed by the boundary of this bodysuit.
E.g. All pervading space, as though feels enclosed in the pot, and thinks that I am limited.
Similarly, during the pandemic, one thinks that I am limited to staying here with this community, I cannot travel/vacation freely.
And then in one’s work situation, there is the great resignation where everyone wants to leave, because there is the recognition that work is not everything, it does not define one’s life.
And one can get consumed thinking, what कर्म can I do to make it all okay.
This is because one is so identified with this limited form ~ the shape of the pot, where the pot is in life (its age & stage), and what कर्म should one do; because I am relating to other pots, and it seems as if everything that I do is never enough.
And it will never be enough, because this is how कर्म is.
But, one can shift one’s attention to- what is the content of this pot. The content may be said to be space. But आत्मा is the cause of this subtlest of matter which is आकाश/space. So, space is really a product.
Then, when we talk of this body-mind complex, भगवान् आदि शङ्कराचार्य & Pujya Swamiji use the term कार्य-करण-सङ्घात |
कार्यम् is a product, करण is an instrument, सङ्घात is an assemblage. So, कार्य-करण-सङ्घात means body-mind-sense complex (BMSC).
कार्य means product not cause. Where the product is, i.e. where the body is, or where the अहंकार/कर्ता/self-concept is, the Self is.
आत्मा is not a property of the BMSC, nor is it a product of any process that one may engage in, nor is it a part of me. If it were a part of me, then it could be amputated.
आत्मा is that which pervades me, that which always is in all 3 periods of time, and in fact is the basis of time.
आत्मा is that which is, even when the body falls.
And आत्मा does not have parts, so it cannot do कर्म | For कर्म, limbs are needed.
So, the wise person recognizes that in all the कर्म that I do, I am untouched by पुण्य & पापा |
But, the body & mind may be touched, E.g. One still has to eat for sustenance.
Importantly, wherever the body is, आत्मा is. But, आत्मा is ever-free.
When one looks at one’s life, one sees that what one once thought was पुण्य, now seems to be पापा, because there is now a lot of suffering as a result of that event. Or, what seemed like suffering, is now a blessing for me in disguise.
If we are able to see that all events that I have labelled as happy/sad, that depending on how my maturity levels are, my perspective changes. One does not have to force oneself to change any perspective, but when one reflects on one’s own life, with respect to how I have been as a कर्ता one recognizes this.
The कार्य-करण-सङ्घात does कर्म i.e. the body-mind assemblage.
When one questions- is this body mine? One initially thinks- yes, of course. But upon further deliberation, one recognizes that I did not create this body with its cells of inherent intelligence that know its precise functioning within this system. Even one’s abilities and achievements are because of the fortune of one’s opportunities. And even one’s intelligence if attributed to one’s parents, were not created by the parents.
So, with a closer look, one recognizes that there is nothing that I truly own- not even the body/mind.
With death, we leave this body behind. And it is interesting that after a person dies, the dead body is no longer referred to as the person, instead, one says- when is the ‘body’ going to be taken to the cremation site.
So, when one enquires into the जीव / कर्ता / अहंकार, it is recognized that it is no longer there. The अहंकार is recognized to be pervaded by the order that is भगवान् and the nature of भगवान् is consciousness-सत्यम् and that is me. So, there is no going or coming for me- no जन्म nor मृत्यु | But, the body & mind will have its own trajectory.
With कर्म योग बुद्धि:, one has grown so big, that things don’t impact one as much. One is no longer dependent on specific things to be present for me to be happy, or for certain things to be absent for me to be happy. This is because रागद्वेष has now been converted to preferences. And I have learnt to be cheerful and relatively happy because I-the-basic-person is a भक्त/devotee who is always relating to the total which is भगवान् |
When one relates to another e.g. one’s partner, one can then drop this role, and then relate to the child. But can one drop the role of being the individual relating to the total? One cannot deny the connection of how this body-mind is sustained by the पञ्चमहाभूत-s. So, the more the basic-person grows into being a devotee, then as a devotee, one can perform different roles. The role of devotee is never given up.
E.g. the devotee may have the current role of taking care of the ailing bed-ridden mother. In this role, one does the पूजा of changing the diapers and offering food to the mother. With the devotee-mindset, the tag of pleasant/unpleasant कर्म drops off, as I recognize that what I am doing is my contribution as a devotee to this order.
So, it is seeing that I-आत्मा am ever अकर्ता & अभोक्ता i.e. never the doer/experiencer, and in all the कर्म that is done, I see this Truth.
This is the vision of a wise person.
In this chapter 4, we see that श्लोक-s १८-२४ talk of the nature of knowledge.
This is the reason why the श्रीमद् भगवद्-गीता is called as ब्रह्मविद्या, since these verses talk of the essence of the उपनिषद् i.e. the nature of आत्मा | We previously saw that Chapter 2 also discussed this topic.
So, both ब्रह्मविद्या and योग शास्त्र are the recurrent themes presented across the श्रीमद् भगवद्-गीता |
It is beautiful that both are presented.
If it were only ब्रह्मविद्या, as in the उपनिषद्, then the situation is- I want knowledge, but I am not prepared for it.
Pujya Swamiji gives the example of the bachelor who has just moved to the city, and is trying to make a cup of chai. His apartment is bare, so he asks for some hot coals from his neighbour. But, he has no wares to carry them in. He grabs some newspaper and directs her to place the coals in there, even though this is not the appropriate पात्र | Unfortunately the coals never make it back to his next door apartment, because the newspapers are unable to support the hot coals.
The problem was that he did not have the appropriate पात्रता (capacity to receive something).
If someone is exposed to ब्रह्मविद्या, and is prepared in terms of a spontaneous कर्म योग बुद्धि:, such that one is in harmony with all relations in the world, then smooth understanding ensues.
But most of us do not have enough पात्रता |
We have enough मुमुक्षुत्वम् i.e. a desire for मोक्ष, and a willingness to work towards it in terms of preparing oneself.
Therefore, योग शास्त्र is important in order to prepare oneself in the context of one’s maturity regarding all aspects of life. For instance, I come to understand & accept my relationship with कर्म – the situations that unfold in life and how I respond to them.
And if only योग शास्त्र is presented, then one would have a calm contemplative mind, be more effective in one’s relationships, and have harmony, but sooner or later one will ask the question~ for what? If anyway I am going to die, then what is the point of being effective or productive- I came from dust, and will return to dust, so what is all this for? Then, there may seem to be no purpose…
So, this is the beauty of the श्रीमद् भगवद्-गीता, as both ब्रह्मविद्या and योग शास्त्र go hand in hand. One always has the insight as to why I am preparing myself- so that I qualify for ब्रह्मविद्या |
And, when the goal is clear, one sees that death is just an event, and that any changes that happen are only to the body/mind. I-आत्मा remain ever-untouched. And आत्मा is who I truly am. So, all conflict & suffering fade away.
If I am not ready for ब्रह्मविद्या, it is enough to prepare oneself for a harmonious life.
So, verses १८-२४ relate the nature of आत्मा, and these verses are given from the standpoint of कर्म |
आत्मा is referred to by many words, from different standpoints:-
– In chapter 2, we saw the word स्थितप्रज्ञ(wise person) referring to the one whose प्रज्ञ(wisdom) is well-established.
– पूर्ण: refers to I-आत्मा complete in and of oneself.
– अव्ययम् means no व्यय (decline/decay). So, no facelift nor corrective surgery is required for I-आत्मा |
So, from different standpoints, depending on the conclusions made about oneself, different words are used.
Here, in these current verses, अकर्ता (not-the-doer) and अभोक्ता (not-the-experiencer) are used for आत्मा | Sometimes, भोक्ता is translated to mean enjoyer, but one can be the भोक्ता of both सुखम् & दु:खम् | Therefore, experiencer is a more apt translation.
When one looks at one’s day, there are a set of experiences & a set of कर्म, across many roles. In an experience, I can be both the कर्ता and the भोक्ता | E.g. If I try a new dish- in the preparation I am the कर्ता, and in the enjoyment, I am the भोक्ता | In attending a program- I am कर्ता through my participation, and I am भोक्ता as I listen to what others say.
So, in all our lives, on a daily basis, across all roles and relationships, what gets formed and entrenched is the identity of कर्ता (doer) and भोक्ता (experiencer). This identification is natural since one is doing so much कर्म and also having so many experiences- whether I contribute to the कर्म experienced, or it is someone’s कर्म towards me.
So, all the time one’s identity is कर्ता-भोक्ता, this is the identity of the अहंकार/ego.
And one spends all of one’s life trying to manage this identity. E.g. one uses productivity hacks to increase/decrease कर्म, change one’s experiences, and even spirituality becomes a part of one’s experiences.
And कर्ता-भोक्ता being my identity, I can go from lifetime to lifetime having different kinds of experiences and doing different kinds of कर्म |
But here भगवान् श्री कृष्ण points out that as आत्मा, I was never the doer nor the experiencer.
भगवान् आदि शङ्कराचार्य gives the example that if 2 boats are moving at the same speed, one can feel stationary in relation to the other. So, in action one can experience actionless-ness.
Another example is- if one is on a boat, and looks at a ship in the distance, the ship does not appear to be moving. So, in the seeming actionless-ness, there is movement/action.
So, do these everyday experiences show literal actionless-ness and action? No.
Similarly, one can be doing a lot of कर्म so one seems to have the identity of कर्ता | But if one does enquiry and it is discovered that I am आत्मा who is not the कर्ता,
then, the wise person can say that I-आत्मा was never the doer.
We may see the wise person running around and doing projects, e.g. King Janaka did all kinds of projects, and was involved in all ministries and working for His subjects.
But, even through the performance of different कर्म-s, there is no more अविद्या(ignorance) because the person has discovered that I was ever आत्मा |
So, though appearing to be doing a lot of activity, the body & mind is understood as मिथ्या with a status of dependent reality. And I-आत्मा am not touched by any of this.
Just as I am the person across the different roles that I play- I am the role, the role is not me. Without me, there is no role. That role is not my entire identity.
The role is just a uniform that I wear in this particular context/situation/phase in my life.
भगवान् श्री कृष्ण explains that as आत्मा (pure existence-consciousness, without any limits/boundaries), I was never the कर्ता (doer) nor भोक्ता (experiencer).
As भोक्ता, I have to come to terms with the hurt that I have experienced.
Generally, one is not able to move beyond the identity of the doer/experiencer because one does not feel fulfilled as the doer- there is always scope to do more in any role, and definitely there is scope to experience more e.g. more travel, experiencing family milestones.
So, one looks forward to these experiences and it feels as if life is incomplete without X,Y,Z experiences.
The current experience is that कर्ता & भोक्ता feel अपूर्ण(incomplete).
Will there be a time where I pile on more कर्म and then finally I will be fulfilled?
No matter how exalted the कर्म is, अपूर्णत (the sense of incompleteness) continues as there is identification with the human condition. And so, along with this human identification, existential sorrow is a given.
One can push the limits and enjoy all the glories of one’s शक्ति-s, but remaining as the कर्ता-भोक्ता, one will never be enough.
This is the humbling reality, it is not being pessimistic.
So, one can relax because the human situation is that the body-mind will have a certain lifespan and death will come as an event, sooner or later.
If this is the final conclusion, then one had better reconcile with it. But this is not the Reality.
In reality, I was never born, I will never die; I cannot be negated.
An inability to be negated is the definition of being real.
One may negate oneself on the basis of perception, e.g. the body is born, and dies.
Or one may say~ you say that I am eternal, but I don’t feel like that. So, this too is one’s perception.
So, one should talk from the standpoint of प्रमाण – वेदान्त says that I was never born, that I will never die, that I am always there.
But, the identity that I hold on to is centered around कर्तृत्वम् (doership)- I have not achieved enough, or भोक्तृत्वम् – when will these events happen; this didn’t happen to me.
If doer-ship & experiencer-ship were real, then they would NOT come and go. For instance, in deep sleep, if one is kicking someone, one is not voluntarily doing it. Because, कर्तृत्वम् & भोक्तृत्वम् are not there in deep sleep.
श्रवणम् (systematic listening to a Teacher) is not just audio perception. As I go with the words, I have no choice. I do not know what will be said next. I can close my ears, but once I am listening I cannot control the input. This is how perception works. Similarly there is no कर्तृत्वम् with seeing. One has कर्तृत्वम् up to the point of opening one’s eyes, but then there is no choice in what is seen.
So, listening to वेदान्त is not a कर्म | One can just relax, and the Teacher does the job through the use of words; and I recognize that yes, this is talking about me.
When listening there may be भोक्तृत्वम् with some emotion, or reaction being evoked.
But, when listening one is not the कर्ता |
And in between 2 thoughts, one is not the कर्ता nor the भोक्ता |
So, all of this points to that I was never the कर्ता nor the भोक्ता | And the wise person understands this.
I am the limitless, as though going through human experiences via a human medium.
This theme of कर्तृत्वम् and भोक्तृत्वम् continues in the rest of the verses.
भगवान् continues by discussing aspects on the nature of knowledge, and the wise person’s lifestyle-
For this wise person,
सर्वे समारम्भा: ~ all projects that the person undertakes,
काम सङ्कल्प वर्जिता: ~ are free from काम सङ्कल्प (binding desire i.e. the will that this should/should not be done).
But, if there is no desire/will, then why is one undertaking a project?
For लोकसंग्रह: i.e. for the benefit of everyone.
For instance, our closing prayer is a prayer for everyone, no one is excluded-
ॐ सर्वे भवन्तु सुखिनः
सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु
मा कश्चिद्दुःखभाग्भवेत् ।
ॐ शान्तिः शान्तिः शान्तिः ॥
So, the wise person sees the need in society and responds to it with a project.
How is this person’s lifestyle?
There is no more अविद्या(ignorance), due to ज्ञानम्(knowledge).
ज्ञानाग्नि i.e. the fire of knowledge has दग्ध (burnt away) the कर्म |
There are 2 understandings of this burning away of कर्म by ज्ञानम् –
(i) ज्ञानम् (knowledge) is opposed to अज्ञानम् (ignorance).
So, when knowledge is there, ignorance is not there. The sense of doer-ship and experiencer-ship is no longer there.
ज्ञानम् is knowledge of oneself, the nature of the world, भगवान् |
(ii) There is a connection between अविद्या, कामा and कर्म | And there is so much कर्म in one’s account.
अविद्या is that I don’t know who I am.
Therefore, there is a sense of अपूर्णता/incompleteness.
And because of incompleteness, I feel pushed/impelled to do कर्म, depending on the nature of कामा |
E.g. I must go to India, and so I cannot sit quietly with this कामा – I have to look at flights etc.
So, अविद्या leads to कामा, and then कर्म | So there is this constant sequence.
For the wise person, there is no more अविद्या |
Then, what about प्रारब्ध कर्म (कर्म that has already begun in this lifetime)?
Does the person with clarity drop dead? No, this does not happen.
Because प्रारब्ध कर्म has begun, so पुण्य & पापा continues in this lifetime, and a series of situations are encountered.
These are experienced by the wise person like a roasted seed i.e. there is experience for this lifetime, but there is no more seedling/sprout for reincarnation/rebirth.
So, in this sense कर्म is burnt away. The sense of doer-ship and experiencer-ship is no longer there.
Even if one enjoys a ripe mango, one sees that the भोक्ता is a dependent identity, and what I really am is आत्मा |
Obviously, this reasoning does not stand in a court of law.
For instance, one cannot kill another and then say that I am not the doer, I am आत्मा |
It is a given that धर्म is the framework of life. And धर्म lived by deliberate practice becomes spontaneous. Wisdom only comes after having धर्म as a solid framework foundation of this life.
काम सङ्कल्प वर्जिता – In this way, the लक्षण of the ज्ञानी becomes the साधन for the मुमुक्षु |
How does one deal with one’s binding desire?
So, first one should align one’s desire with धर्म | Then, one can fulfill the desire with कर्म योग बुद्धि: |
Then, one gains the required maturity for knowledge.
One does not have to give up one’s desires. One can have desires but distill them into priorities.
Just as with respect to exercise, there may be a variety of options- cardio yoga, zumba, running, walking, cycling. But one would not have time to do all of this. So, what is one’s priority? Is it strength, stamina, endurance, flexibility? So, one can identify one or two options, and then stick with this.
So, in all desires, I should question- what is this for? And then, one can be creative and combine things- e.g. working- out and housework.
So, desires can be distilled when one understands what is the larger need that I want to meet.
Then, the clamor of different desires/कर्म does not bother one as much.
And then, the pressure of social media or relatives do not bother one. People can suggest, but if I am clear about my priorities, then I am not bothered/pressured by their suggestions. I just understand their suggestions as an expression of their care for me.
And भगवान् uses the phrase पण्डितम् बुधा: here in this verse. The first time He used the word पण्डिता: was when He began the Teaching of ब्रह्मविद्या in 2.11.
श्रीभगवानुवाच ।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: ॥ ११॥
There, He told Arjuna that- you speak words of wisdom, but there is no reason to grieve.
Then, what else about the wise person who recognizes the आत्मा to be never the doer, nor the experiencer-
*श्लोक २०*
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रय: ।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति स: ॥ २०॥
त्यक्त्वा कर्मफलासङ्गं ~ Giving up of the attachment to कर्मफल |
It should be noted that the verb is in its present continuous form. Therefore this ‘giving up’ should be done on a daily basis.
So, why is one doing कर्म, if it is to be given up?
My कर्म is an offering to भगवान् i.e. प्रासाद बुद्धि: |
Giving up the सङ्गं to कर्म means that I give up the notion that- once this happens, I will be fine; that the various कर्म that one is doing for one’s fulfillment, only when it happens, then I will be fine.
There is the practicality of statements like- when I wake up, I will go to work.
But, when there is the thinking that- only when there is a certain occurrence, I will be completely fulfilled, e.g. when I go on vacation, or when this relationship mends. There is that tag attached to a future situation that complete fulfillment will happen only then. But really through this event, the purpose of one’s life will not be achieved.
So, the wise person does not define oneself by the outcome of any event.
If I am not कर्ता, then I cannot define myself by कर्मफल |
Usually we define oneself by the degrees on one’s CV, one’s occupation & earnings, one’s relations.
But this कर्ता-भोक्ता identity is a dependent identity on I-आत्मा |
As a कर्मयोगी, because I am a भक्त/devotee, my कर्म stands offered; कौशलम् stands offered to भगवान् |
I recognize all results of action as प्रासाद, sanctified by the altar of भगवान् |
In this way we grow to sanctify all areas of our life, including the relationship with one’s mother-in-law, or whatever seemingly difficult situation there is. Some areas are easier than others.
So, as a कर्मयोगी, one understands that, depending on the choices made, I go through a given set of experiences~ good, bad & ugly. And that defining myself by these experiences is not helpful.
By defining myself with these limitations, I am denying the limitless that I am.
As a कर्मयोगी, I learn to be relaxed with the experiences unfolding in my life.
In the कर्म that I am involved in, I do what I can, and this is good enough.
So, my relationship with कर्म is loosening, both with respect to कर्म that is done and कर्मफल that is received- there is nothing that I have to do, and I am not attached to any result.
So, a wise person does not define oneself by कर्म nor कर्मफल |
The wise person is नित्यतृप्त: ~ One is always content since one sees myself as पूर्ण/complete.
The wise person is निराश्रय: ~ not dependent on anything.
There will always be physical dependence on the पञ्चमहाभूत (air, water, fire etc.) for शरीरयात्रा |
The bacteria depend on these 5 great elements, so what to talk of the more evolved human being?
But there can be emotional independence where I am free enough to allow the other person to be i.e. I become a more loving person.
Emotional independence is not being a cold person~ ‘I don’t need anyone’. This is actually a symptom of someone who is hurt.
I can be related to many people, and I am free to love.
I am not dependent on another following my list of should-s & shouldn’t-s in order for me to be happy.
For instance, in the beginning of a courtship, or for parents, there is the feeling that I want to be there for the other. One is willing to do whatever is required for the growth & happiness of the other, despite the other’s annoying habits. One thinks- what can I do to make the other feel cared for?
The thinking of ‘how can I contribute’ comes from a bigness of heart.
This is emotional independence.
The wise person is निराश्रय: |
Whether the other does or does not do for one, it is okay.
There is no bitterness of heart. It is not that one does not have expectations.
E.g. Elderly parents can become hurt by their children’s behavior and think- well I have learnt not to expect~ this is not the teaching of the भगवद्-गीता | One can tell one’s children about what one’s expectations are, and the children may or may not be able to fulfill this. Then, if the children are not able to do, one should make peace with this and find an alternative arrangement.
कर्मण्यभिप्रवृत्त: अपि नैव किञ्चित्करोति स:
A great महात्मा in Rishikesh was asked- for how many hours do you meditate?
His response was that- why are you putting this disturbance called meditation in my mind? ~meaning that He was always meditative.
So a person may be involved and fully engaged(not detached) in a lot of projects & activities, but knows that I am not really doing anything as आत्मा |
Even as a कर्मयोगी, one can come to the understanding that कर्म happens through me, that I am an instrument of कर्म |
And this can bring one a lot of joy.
There is a description of a ‘flow state’ where when one is busy with a project- writing, singing, creating, that there is a sense that one is not really there. Even if one is appreciated for doing, one feels as if I did not really do this, that I was prompted to say/do something.
This occurs when one allows, and there is no resistance to how things should be. One is fully involved in the task with whatever skills that one has. And just by doing one’s कर्म, one recognizes that कर्म happens through me.
This ‘flow state’ is beautiful- it is a state of surrender, where I have exercised my will to such an extent that ultimately, I learn to drop it. This is the greatest lesson of the will.
Whether I am in the gym lifting weights, or pushing myself to do an assignment, or whatever situation where there is a lot of willpower required, one trains oneself that I can do this.
Then, there comes a time when one drops it~ e.g. during ‘flow state’ or in surrender.
Surrender- as a part of my भक्ति/worship, I do what I can, and it’s all because of भगवान्’s grace. And the results are fully accepted even before the results come to me, because I recognize that the results are being shaped by भगवान् | So, I don’t wait to see what the results are before deciding if I accept them or not. I may not always be happy with the results, but I will learn from it, and see what else can be done. And so, I learn to drop my resistance, because we are all resistant to so many things, including ourselves.
So, आत्मा is अकर्ता- this is what the wise person recognizes.
This श्लोक २१ refers more to a संन्यासी than to a गृहस्थ | Since, the phrase त्यक्तसर्वपरिग्रह: is used, meaning the person has given up all possessions.
गृहस्थ-s/householders are referred to in श्लोक-s १९, २०, २२, २३ & २४ |
निराशी: ~ the one who is free of expectations.
Pujya Swamiji is a role model for this. At the end of the full-time teaching of a 3-year वेदान्त course, what were His expectations of His 85 students? There were no conditions set for what one should do after the course. One was free to do whatever one wanted to do- यथेच्छसि तथा कुरु ~ Verse ६३, Chapter १८.
Though He was so busy with so many administrative duties, various projects, helping people; He had no expectation that His students in whom He had invested so much in would do His bidding. This shows His bigness of heart.
Or, in trees- the mother-tree never knows where the children-seeds are, for they are strewn/carried across so many lands. The प्रारब्ध is such that the mother-tree is stationary, but the seeds are scattered, and the mother just has to trust that they will be okay.
So, निराशी: is where one grows so big that one does not need other people to do X,Y,Z so that one is okay.
Along the same lines, the गुरु is asked, why does one teach?
There is very less demand for ब्रह्मविद्या | The so-called demand seems to be there, people explore and ask about वेदान्त, but there are very few people who have the commitment to see it through.
So, why does गुरु teach?
One is so used to having transactional relationships, that one cannot believe that someone can be kind without an agenda or any strings attached, yet still committed to one’s growth and happiness.
There is a profession where one goes from place to place and blows a conch.
The conch is a symbol of the sound of the वेद | Literally, it is considered as a sacred sound that dispels all negativity. And metaphorically it stands for the वेद |
So, this person had the job of going from village to village and blowing the conch in order to wake up everyone in 3-4 villages. He would wake up at 2am in order to do this, because he had to walk a few miles to get to each village. And what if the people of the village did not wake up upon hearing the conch? Well to this question he replied- I do what I have to do, which is to blow the conch; they will wake up whenever they are ready.
So, in the process of teaching वेदान्त, one is exposed to different kinds of students- some are committed, some are there for the fringe benefits e.g. to better manage one’s relationships or to be more effective at one’s job. And then at some point one enquires into the nature of आत्मा, and this is the process of waking up.
One can be very great and effective at managing one’s life, but who is the one who is managing one’s life, what is the nature of that being?
And if one wakes up to that reality, then the person has woken up to the sound of the conch. If not, the person can take his/her own time.
For the wise person who teaches, the person is निराशी: | Knowing that the person will wake up when the person wakes up, one drops one’s expectations of the other. Because everyone is on their own spiritual journey, and so we give people that time.
Additionally, the person has-
यतचित्तात्मा ~ mastery over sense organs,
and,
अपरिग्रह ~ a sense of non-possessiveness, or an absence of ownership.
अपरिग्रह is mentioned as one of the यमस् in अष्टाङ्ग योग |
So, one practices अपरिग्रह as a value- Whatever I have (including this body/mind) is given to me, and at best I am a trustee, and I take care of it for whatever pursuit.
So, in regard to everything that I have bought with my hard-earned money, I am only a temporary owner.
For instance, when one has to sell one’s property, one recognizes that I was indeed the temporary owner. Or, during a divorce/separation, one recognizes that the relationship was not for keeps. It is temporary and there is no ownership. Even if one owns a dog, the dog has to go to a dog training school in order for the dog to listen to what I want it to do. So, what to talk of a person listening to me?
So, the recognition that everything is given to me is भगवान्’s grace. My कर्मफल has fructified due to भगवान्’s grace.
So, for this संन्यासी,
शारीरं केवलं कर्म ~ i.e. कर्म is only done to sustain the body.
And the कर्म which is done, since it is not done due to binding desires, then there is no किल्बिषम्/पापा involved.
As once there is binding desire, one is impelled to do अधर्म, e.g. giving someone a piece of my mind, or regretting that I did not say something helpful in a given situation.
Also, the संन्यासी has no sense of ownership. Even though one has possessions, one is very willing to give them away. One does not define oneself by the objects around one. If certain things are there, one uses them, and that is all there is to it.
The theme of आत्मा being अकर्ता (non-doer) and अभोक्ता (non-experiencer) continues.
It is easy to gloss over आत्मा being अकर्ता (not the doer).
The additional aspect to this understanding is that even the law of कर्म is sustained by आत्मा |
So though आत्मा is अकर्ता (never the doer),
but yet I-आत्मा as though give कर्म a validity, reliability and reality that it actually does not have.
So, from the standpoint of the absolute reality, is कर्म really कर्म?
E.g.
From the Reality standpoint, some action is performed, as though, by the different waves in the ocean.
What is the reality of the waves? Water- which is सत्यम् |
So, the movement of the waves is really the movement of water.
In a given form, some कर्म is performed by the wave. But what sustains the form of the wave? All the way it is water.
आत्मा sustains the ‘individual wave’, which is water only ( i.e. the individual which is I-आत्मा-consciousness only).
AND also, all movement/ नियति/order of कर्म, I-आत्मा sustain.
Therefore, to delve into this understanding, different kinds of कर्म are mentioned.
In 4.18, we see that the vision of the wise person is revealed in the context of कर्म and अकर्म, अकर्ता and कर्ता |
Then, श्लोक १९-२४ highlight some aspects of a wise person and some aspects of the lifestyle of a wise person.
A wise person can be a गृहस्थ or a संन्यासी | The lifestyle is just where one’s life priorities are.
Importantly, regardless of one’s lifestyle, no one is denied this knowledge.
E.g. King Janaka was a successful king, who continued to manage his kingdom after gaining knowledge.
श्लोक २२ continues with another aspect of the wise person’s way of living-
* श्लोक २२ *
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सर: ।
सम: सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ २२॥
In this description of a wise person, whatever लाभ (gain) comes, one is संतोषः (happy/content).
This श्लोक makes reference to a संन्यासी going for भिक्षा |
भिक्षा generally is in the form of food, and is just enough for शरीरयात्रा |
For instance, in Rishikesh there would be क्षेत्र-s which would give simple free food of roti with watery dhal to these संन्यासी-s who study there, as भिक्षा |
So, the wise person is the one who is संतोषः with whatever comes. Whatever comes is recognized as प्रसाद | And if nothing comes, then one just makes do, e.g. drinks water from Ganga-Mata. This is यदृच्छालाभसन्तुष्ट: |
So, प्रसाद बुद्धि: has to be at a high level in order for one to accept whatever comes. Some things are more easily accepted, and a lot of things one resists and struggles with- for instance the disposition/annoying habits of one’s partner, one’s colleagues, or some things about oneself.
So, समत्वम् and प्रसाद बुद्धि: are to be extended into all areas of my life. This is my साधना | It is not a forceful acceptance; it is to relax and glide into the understanding of dropping resistance.
द्वन्द्व अतीत: ~ not affected by pairs of opposites.
द्वन्द्व(dual), अतीत: (transcends).
If one has राग for one thing, one cannot avoid having द्वेष for the opposite.
E.g. If one has राग for धर्म, one’s tolerance level for those practicing अधर्म is low.
राग is anything that one gets obsessed with, or feels has to be done. It is making anything ABSOLUTE- it must be, always, at all times, places & situations.
Everyone wants to live a धार्मिक life, whether this is discerned or not.
Another example is that just because I am vegetarian, I believe that everyone should also be vegetarian. But this does not make sense because 70% of India is non-vegetarian.
So, if I have a value, and I understand the exceptions to the value, then I have understood the value of the value. E.g. In Ayurveda, allowances are made to consume meat if one lives in the mountainous cold regions, because in these places there is no other vegetation.
So, one should recognize the value of the value. And recognize that for every value, there are exceptions, only then I can be relaxed and balanced. This is not moral relativism or subjectivism. It is recognizing the reality of any value. Because every value is universal, but relative in application.
So with the attitude of द्वन्द्व अतीत:, one is not affected by opposites.
One swings to one extreme, if one position is important to me. If I define myself by my likes/dislikes because this is what makes my personality, then I will be intolerant of anything opposed to that. So, some balance is needed.
One recognizes that आत्मा sustains everything, including the opposites- hot/cold, all seasons, all values etc.
One is also विमत्सर: i.e. free from मात्सर्य (jealousy).
E.g. Jealousy consumed Duryodhana, as he had murderous feelings towards his cousins, and could not stand them being happy. He did not have the पुण्य to reach the stage of recognition that he needed help and should seek guidance from a गुरु to manage this मात्सर्य | So instead of trying to extinguish the jealousy, he justified it, and acted upon it. For him, it was unacceptable for others (the Pandavas) to be happy.
But it is easy to be happy if one revels in the happiness of others.
I-the person do not need to be happy; if another is happy then okay. But this feeling comes with seeing another happy, where one wishes I was like that.
E.g. One easily becomes jealous whilst seeing the lives of others through the filtered lens of Instagram. One thinks- I also want that; why is this not happening in my life.
मात्सर्य is one of the षड्रिपु (6 inimical forces) that exist in all of us.
These षड्रिपु are काम (binding desire), क्रोध (anger), लोभ (greed), मोह (confused thinking), मद (arrogance) and मात्सर्य (jealousy).
These are called enemies because they are not conducive to one’s happiness & growth. When one acts upon it, and it consumes one, it is likely that one will perform an act of अधर्म |
E.g. With binding desire, I must have what I want, regardless of the other.
Then, in chapter 2 we saw that thwarted/obstructed काम results in क्रोध | Therefore it is not completely effective to merely manage one’s anger by various techniques like drinking water, counting to 10 etc., because due to the intensity of काम, क्रोध arises which one is impelled to act upon.
Or, as a result of मोह (confused thinking),one does unthinkable things. E.g. if someone does something wrong, one thinks that that person is inherently bad, and on the basis of this one shames/humiliates the person, but really, I have also made mistakes.
For instance, the 3-year-old falls down and the mother is angry with this child who accidentally tripped whilst attempting to keep up with the mother’s pace. Instead of comforting the fallen child, the immediate reaction is that- it is all your fault, how can you fall down, you are not supposed to fall down.
So, these situations seem instinctual, happening in the spur of a moment, but it is a series of reactions- you fell down, it is your fault, you never listen to me etc.
So, like this one has confusion about all kinds of thinking.
षड्रिपु is part of the psychological landscape. It is synonymous to अपस्मार (the unconscious) seen in the मूर्ति of Dakshinamurthy. This षड्रिपु/अपस्मार are emotions and reactions.
To some extent, they may even be helpful. For instance, how can one have mastery, if one did not have काम or क्रोध?
All of this षड्रिपु is there due to अविद्या which leads to human insecurity. Therefore, one cannot avoid it.
In Psychology, षड्रिपु is referred to as the shadow self.
Literally, we all have a shadow when we walk out in the sun. But metaphorically, this shadow self is also there with these aspects of jealousy, hatred, being judgmental etc.. These can be managed, pushed under the carpet, minimized, or allowed to have free reign.
E.g. People who have the habit of showing anger may have grown up with the idea since childhood that if one does not assert oneself in an angry way, then no one will listen to me. So, this becomes a habitual pattern.
So, we must appreciate what happens to us when one is in the throes of any of these-काम (binding desire), क्रोध (anger), लोभ (greed), मोह (confused thinking), मद (arrogance) and मात्सर्य (jealousy).
Do I just justify it? E.g. With respect to लोभ (greed), do I justify wanting more of everything and find supportive reasons, or do I ask myself- do I really need this.
So, highlighted in this verse is that the wise person is free from jealousy.
So, one is genuinely happy when another is doing well, because one is not threatened by others doing well.
E.g. People who spend a long time on social media feel depressed since one compares oneself to others, and so it reminds oneself that I do not have what those other people have.
If someone is happy, then why can I not be equally happy for that person?
But there is the feeling that- I am not enough, I do not have enough, etc.
The wise person is free from all of this, and not just because of emotional management, but one recognizes that I-आत्मा pervade everything~ all forms.
So, if any form is my form, then if that form is doing well, then that is great because it is my form anyway.
Then with respect to सिद्धि and असिद्धि i.e. any kind of accomplishment or failure, there is समत्वम् |
कृत्वापि न निबध्यते ~ Even if the person is involved in all kinds of projects, really speaking the person is not doing any kind of कर्म |
For this ज्ञानी, सङ्ग (the sense of being attached) to objects/situations has gone away.
This is sometimes misunderstood as ‘practicing detachment’. One mistakenly thinks that ‘being detached’ will free one from all conflicts. No.
It is to understand that I-आत्मा am ever-detached.
So then, what is attached? अध्यास is the extra value that I superimpose/place on relationships/objects that- this will complete me.
All things have their utility value, but the erroneous thinking that this thing/person will complete me is not there for the wise person.
So, this wise person is free from सङ्ग /dependence. Free from Dependence is actually a better translation than detachment for गतसङ्गस्य |
This means I can relate to all people with love and support, but not be dependent on them. These people do not have to fulfill criteria on my behavior checklist manifesto, in order for me to be okay. This is great freedom for me.
So, of this person, who is free from dependence, who is मुक्त: (liberated),
the चेतस् (mind), where is it rooted/anchored? ज्ञानावस्थित ~ It is rooted in self-knowledge.
So, what does this person do? One continues to do कर्म, because it is not possible for someone to not do कर्म, but this कर्म is performed for the sake of यज्ञ i.e. it is worshipful कर्म | So, everything is an offering.
The कर्म of such a person is समग्रं प्रविलीयते |
With अविद्या gone, due to विद्या/knowledge, there is only the कर्म of this lifetime that the wise person is exhausting.
So, if this person dies, in this person’s कर्म bank account there is a bunch of कर्म; so to whom will that कर्म go to?
The one who claims the कर्म i.e. पुण्य or पापा, is the कर्ता (doer). And the कर्ता is no longer there with the death of the body of a जीवन्मुक्त i.e. with विदेहमुक्ति | But really, even before death, there is no कर्ता, since कर्तृत्वम् (sense of doer-ship) has been falsified.
कर्तृत्वम् has been seen to be मिथ्या with a status of dependent reality.
So, the wise person who is free from अविद्या, is also free from its grandchild कर्म & its effects.
So, all कर्म is to be looked upon as यज्ञ |
यज्ञ is commonly referred to as a ‘sacrifice’. But a more suitable though loose translation is a ‘fire ritual offering’.
To do a यज्ञ, the वेद is the प्रमाण (means of knowledge).
What does one do in a literal यज्ञ?
There is the होम कुण्ड (fire pit) in which different rituals are performed for different goals/ends.
In a given ritual, there will be the one performing the ritual, and in most cases because we do not know how to perform the ritual, we depute the pandit/priest/purohit, who is professionally trained, to perform the ritual on our behalf.
The fire is kindled in order to invoke the grace of अग्निदेवत |
अग्निदेवत is the best courier service to all the देवत-s, as whatever oblations are offered, faithfully and totally it is taken to the appropriate देवत | We know this because the वेद tells us so.
As a part of the ritual, a 5-fold offering is made. The principle is that 5 symbols of the पञ्चमहाभूत (5 great elements) are used, since the entire world is made up of these पञ्चमहाभूत |
These are-
(i) पृथिवी- food/fruits are offered.
(ii) आप – water is offered.
(iii) अग्नि – fire is present, since all offerings are made to अग्नि |
(iv) वायु – मंत्र-s are chanted; fragrance is used.
(v) आकाश – flowers are offered.
So, this 5-fold offering indicates that all that I can offer to You is made up of the पञ्चमहाभूत, and I am symbolically offering this to You.
So then, can anything be offered? No. A यज्ञ has a protocol with stipulations. There are many do-s & don’t-s. For instance- how big the fire should be, when you need to offer. The materials that are used for यज्ञ should be clean & pure, and are especially put aside for use in the यज्ञ |
The वेद tells that if I perform a certain ritual, then I will get the specific results.
From the standpoint of perception, a यज्ञ may seem like a weird action with a few people seated around a hot fire, offering things into the fire which become ash at the end of the ritual, and there is chanting going on. So, an onlooker may think that this looks crazy.
But from the Vedic standpoint, it is awe-inspiring.
The difference between these 2 reactions is only श्रद्धा, because in the latter case one understands the principle behind the ritual, and comprehends that I am able to offer all this and that I trust that-
(i) this ritual will help,
(ii) this ritual is a powerful one because it has been revealed to me by the वेद,
(iii) the ritual tells me things that I do not know,
(iv) I am invoking the देवत/देवत-s. And when I invoke the देवत, the देवत will come,
(v) I invoke the देवत’s grace, and the देवत will bless me because I do the यज्ञ sincerely with devotion.
Towards the end of the ritual, the priest will say “न इदम् मम” ~ meaning that I give You totally, that I fully surrender all materials to You. This statement is needed because we all have a tendency to hold on to things.
So, the offering is made to the different देवत-s.
A long ladle is used to make the offerings of ghee etc. And there are stipulations- for instance only when certain मंत्र-s or words are uttered, then the offering can be made. Also, one looks closely at the kind of flame created (there are 7 kinds of flame). And it is also said that the form of the देवत appears in अग्नि i.e. the fire takes the form of that which is there in the ध्यान श्लोक | E.g. Just before ललित सहस्रनाम or विष्णु सहस्रनाम, there are contemplative verses that helps one to have a form to arrest the mind.
In कर्म, there can be a lot of variables, e.g. how the materials are procured, how they are offered, the level of devotion etc.) So, even in यज्ञ, there is no perfect कर्म, which is why we ask for forgiveness at the end of the यज्ञ | Because though we do it with the right intention, it is possible to commit an error/omission, so we ask that this कर्म done completely with our full heart be accepted.
And then in order to complete the ritual, दक्षिणा is given to whomsoever performed the ritual on one’s behalf.
So, this is the वैदिक ritual/ यज्ञ |
Now, this same metaphor of यज्ञ is being used for the next verse.
* श्लोक २४ *~ Beautiful verse on यज्ञ
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४॥
This verse is chanted before we eat, like grace before meals.
For any कर्म, there are different कारक-s involved.
Here, the vision of the wise person is that all that is here is ब्रह्मन्-the limitless and that is me.
So, how will the कर्म of that person be?
ब्रह्म अर्पणम्(ladle/मंत्र-s) – the ladle used for the कर्म is ब्रह्मन्; the मंत्र-s chanted as offering is ब्रह्मन् |
Because if one is saying that all that is here is ईश्वर, then is there a place where ईश्वर is not? Or is there a time when ईश्वर is not there?
In one’s dream, is there any part of the dream that I do not touch? The whole dream has come from me- the entire intelligence & material of the way that things are in the dream has all come from me. E.g. If I dream of a safari in Tanzania- the various animals, the safari jeep, the grasslands – all are me, I am there everywhere.
So, this vision of the wise person is that the instrument that I am using, or the मंत्र-s that I am chanting are ब्रह्मन् |
ब्रह्म हवि: – हविस् are the oblations that are offered, e.g. barley or rice. So, what is offered is also ब्रह्मन् |
Where is this being offered? ब्रह्माग्नौ (7th case) – It is being offered into the अग्नि/fire. This is also ब्रह्मन् |
ब्रह्मैव तेन गन्तव्यम् – This sincere seeker who wants to ‘reach’ ब्रह्मन्; this seeker is also ब्रह्मन् |
ब्रह्मकर्मसमाधिना – This person sees that all the कर्म resolves in ब्रह्मन् |
The law of कर्म is sustained by ईश्वर | The स्वरूप of ईश्वर is ब्रह्मन्- the limitless being.
ईश्वर is just the name given to that function which helps different things to manifest.
So, all the way, the कारक-s- the कर्ता (doer), the कर्म performed, the instrument used, the purpose for which the person is doing (e.g. to have a child, or to have harmony between husband & wife, or appeasing a particular planet) – all of them are ब्रह्मन् |
So, ब्रह्मन् is not missed in day to day living.
There is no learning of the theory of वेदान्त, and then this is followed by practice. There is no divide like this.
In other disciplines of knowledge this is possible. E.g. in कर्मकाण्ड there is this divide. Also, when one is learning Sanskrit, just श्रवणम् is not enough, one has to practice a lot. Also, just by knowing the recipes in a cookbook, the food is not produced.
So, there are some things to be understood, and some things to be done on the basis of the knowledge that one has.
But the person gets confused and thinks- okay, I get what वेदान्त is saying, so now what should I do? If this question is asked, then one has not gotten what वेदान्त is saying.
If by doing the कर्म which one is supposed to do, one feels good, then the person should do this कर्म |
So, the vision of the wise person is that everything is ब्रह्मन् |
It is easy to say that everything is ब्रह्मन् and gloss over it.
OR, in the context of this metaphor provided we recognize that each though different is seen as ब्रह्मन् – the form is different, the purpose is different; but all of it is sustained by ‘is’-ness. This is ब्रह्मन्, This is me.
The कर्म which is performed, whether it be a यज्ञ as mentioned in this श्लोक, or otherwise is ब्रह्मन् |
So, in the upcoming verses, we will see a series of कर्म that one performs, that one can relate to.
The theme to take away from this श्लोक is that in the offering/surrender, there is knowledge, and all the factors are ब्रह्मन् |
The more we see this, the more is our attitude of surrender.
These योगिन: i.e. these different people who are given to कर्म योग, what do they do?
They perform यज्ञ, and in that they invoke दैवम् i.e. grace, the different deities. And so, this is their form of worship.
And what do the others do? Others refer to the संन्यासी-s.
So, two lifestyles are being mentioned continuously in the श्रीमद् भगवद्-गीता –
(i) कर्म योग is where one is pursuing धर्म, अर्थ, काम, along with मोक्ष. So right now, one has a lot of life priorities that are very important to one, e.g. I want my kids to be married, and I want to be a grandparent etc.
In कर्म, there are a lot of variables that one has no idea about. One is working hard on a project, and has made all the effort, and somehow things do not work out. So then, what should one do?
So then one should acknowledge the grace of भगवान् |
This is objectivity; this is not being religious. One recognizes that I am not controlling the law of कर्म – I do not know what पुण्य or पापा is going to fructify, and so I make an attempt to gain some पुण्य, and also learn to be okay with knowing that I have done my best. I have done this कर्म, and may I have the strength to deal with whatever I get.
Because a lot of our conflict is because of our resistance- we do not want things to be in a particular way.
So, this is what the कर्मयोगी does i.e. performs a lot of rituals.
Nowadays, very few people perform अग्निहोत्र | अग्निहोत्र used to be a very important part of the Hindu lifestyle.
अग्निहोत्र is a ritual that is performed in the morning and in the evening, and is for the well-being of the family. But there are stipulations there. Once one decides to perform अग्निहोत्र, then it is a commitment until one’s death. So, people don’t take up this कर्म due to concerns about not being able to perform if I am travelling etc. So, what has happened now is that people perform पूजा | And even so, people have hesitation about पूजा |
So, the कर्मयोगी-s perform these.
Because the कर्मयोगी wants धर्म, अर्थ, काम, then taking care of the invisible variable is a good thing to ask.
E.g. If one goes to a coffee chain and orders coffee, one does not hesitate in telling the barista about what kind of coffee one wants. So, if one does not hesitate to tell the coffee-guy, then why is there this great hesitation to tell भगवान् what I want? This difference in standard in asking for what I want is incomprehensible.
But one has the thinking that I must not ask भगवान् for anything. So then why is it okay to ask Amazon to deliver things to me? One asks everyone specifically for what one wants, but the being who can help me and sustains all of me from the form standpoint, one does not ask. There need not be any hesitation to ask. Whom else should one ask? One should ask the one who is more powerful than me, who continues to bless me every moment.
So as a कर्मयोगी one should ask.
If one is blessed with so much पुण्य, that everything worked out well, and one is very hardworking and has never really had to ask, then okay. But if one has to ask, then one should not hesitate to ask.
So, the कर्मयोगी can perform all these different rituals.
(ii) संन्यासी
The last ritual that is done by a संन्यासी is the one to become a संन्यासी | In this ritual, one thanks all the देवत-s, saying that you have blessed me with so much, and that I no longer need all these different things that you have blessed me with, and also I am not vying for your position. देवत is also a position/role, and one can aim for a देवत’s position if one does elaborate मंत्र साधना over many lifetimes.
After this last ritual, the संन्यासी no longer has a relationship with अग्नि, in the sense that one no longer wants things in terms of धर्म, अर्थ, काम |
So whatever minimum is gotten for शरीरयात्रा is enough.
In order to reach this level of maturity, one would have been there, done that, and realized that I can manage without all of this.
So, what does the संन्यासी do?
To do any कर्म is expensive- one needs the material and the दक्षिणा for the pandit/purohit.
So, the संन्यासी offers oneself. This is not सती with offering oneself into the fire.
It is ब्रह्माग्नि i.e. the fire of knowledge.
So, what is offered? अहंकार |
This ज्ञान यज्ञ i.e. this ritual of knowledge is spoken of here. And later on, भगवान् श्री कृष्ण will talk of this ज्ञान यज्ञ being more superior to any other कर्म, because all other कर्म-s strengthen the identity of being कर्ता |
The कर्ता(doer) cannot help but be affected, as the कर्ता is the भोक्ता, so what is done affects one. If one is doing- one may get, or not get, or get different from what is expected, so one is always affected. This is the drama of the life of the कर्ता-भोक्ता |
But, for the one who starts the enquiry, the अहंकार commits suicide and is no longer there. Because in the recognition that everything is ब्रह्मन् / ईश्वर, there is nothing left to be offered.
But, initially there is an offering.
So, all wrong/false/मिथ्या notions which can be negated and so do not have absolute reality, are offered into the fire of Self-knowledge.
So, two lifestyles are given, and the way in which the यज्ञ should be performed in each lifestyle is given.
Arjuna is on the battlefield, so what is भगवान् श्री कृष्ण talking to him about यज्ञ ?
So, He does not literally mean यज्ञ, as all the यज्ञ-s that would have been needed to be performed to help secure victory would have previously been performed, so what यज्ञ is भगवान् speaking of?
So, He is talking of the whole understanding of offering/surrender and what that means because in the vision there is surrender, and also in the surrender, there is vision. Both ways one can look at this.
Then further, He talks about self-mastery.
If one cannot do these rituals, still everyday one is listening, watching, speaking, eating/drinking. So, one can make these activities into यज्ञ |
This we shall see more of in the next class…
There are people who offer different द्रव्य (substances). In this case, द्रव्य means धनम् |
धनम्/giving is an integral part of one’s life in सनातनधर्म |
Even if this is not the case at this point in time, one should try to grow into a person who contributes more than consuming.
द्रव्य could be helping someone with their education, or working on some innovation. In earlier times द्रव्य would be the giving of cows, gold, land etc. द्रव्य is considered as an offering unto ईश्वर, because there is a certain discipline which comes with it.
One may have standing instructions with the bank so that a certain amount of money is deducted from one’s account on a monthly basis for the charitable causes that one supports. The intention is that I want to be able to give every month depending on the शक्ति that I have. So, for the ones who share their wealth, one can also have mastery in this.
It can be considered as an ordinary act of giving, but here I am learning to give and be free of my रागद्वेष of hoarding and collecting, and it is an offering unto ईश्वर |
भगवान् Ramana Maharishi in his Upadesha Sara explains how to do सेवा to भगवान् –
जगत ईशधी युक्तसेवनम् ।
अष्टमूर्तिभृद्देवपूजनम् ॥ ५॥
He describes this as अष्टमूर्तिभृद्देवपूजनम् | The entire world that is there is in the form of अष्टमूर्ति (8-fold form) i.e. the पञ्चमहाभूत (the 5 great elements), the Sun & the moon (both representing all luminaries in the sky), and चैतन्य (consciousness). [N.B. it is not that चैतन्य is the 8th, because it is not at the same level of reality; it is considered the 8th with respect to the other 7].
So, one can make an offering to any of these manifestations, based on one’s talents & skillsets. This is one’s यज्ञ |
तपोयज्ञ is the next form of यज्ञ that is spoken of as an offering to भगवान् | तपस् is an important part of सनातनधर्म | It is a religious discipline that includes fasting (not necessarily followed by feasting), or going on तीर्थयात्रा | तीर्थयात्रा is not a 5-star luxury trip, there must be some discomfort, and despite this discomfort, one is prayerful. When a religious discipline is involved, there has to be some denial of comfort. Why? Because I am extending my sense of ‘I’. Otherwise, I remain in my comfort zone. For instance, I stay in my comfort zone so I do not interact with others, because I find that when I interact with others, it is too disturbing. So, this is not the right way of thinking.
Another तपस् is व्रत (vow) of doing मंत्र |
There is an elaborate साधना called पुरश्चरण | If the मंत्र that one has received has 5 letters, e.g. ॐ नमःशिवाय, then as a part of पुरश्चरण, one chants this मंत्र for 500, 000 times spread out over 1-2years. But there are a lot of stipulations, so not everyone can do it. For instance, the time when one does this is fixed, the place where one does this is fixed, a certain शुद्धि/cleanliness should be there, etc.
So, it is a religious discipline, and one does it though one does not feel like doing it, and even though the mind is going all over the place, and one keeps on wondering- when is my माला going to end, that this feels so mechanical, I am not doing this meaningfully, do others feel the same, I keep on thinking of my to-do list etc. So, this happens to all of us, and this is all offered. This is the discipline- that my mind can go all over the place, but I bring it back again & again.
योग यज्ञ refers to all the people who practise अष्टाङ्ग योग | अष्टाङ्ग योग is a very deep and sophisticated body of knowledge that starts with an ethical basis of यम and नियम | For instance, we have a natural tendency to hurt people so we should restrain oneself i.e. अहिंसा | So, there is no specific अहिंसा-action, but the restraint in wanting to hurt, insult or humiliate another is exercised and this is अहिंसा |
So अष्टाङ्ग योग includes यम, नियम, आसन, प्राणायाम, प्रत्याहार, ध्यान, धारणा, समाधि |
So, one may look upon these practices as a यज्ञ | In the earlier practice of all the आसन-s, the chanting of मंत्र-s for each of the 12 postures would be included. But unfortunately, some of this knowledge has been lost.
आसन practice is important with huge benefits – good health, it prepares one for वेदान्त | Importantly, it helps one to focus on one’s sensations and alignment, and one becomes more aware of oneself and one’s surroundings.
And because there is discipline and mastery involved, this योग can be offered to भगवान् |
Otherwise, one can get into a competitive spirit in this practice. E.g. one compares oneself to others and feels bad about oneself because I am not as flexible as the other.
So, both संतोष (contentment) and तपस् should go hand in hand. One should be content with what one’s body can do, but at the same time, one should push one’s body. If there is too much तपस्, then one will have injuries. But, if one is too lackadaisical, then one thinks that one did a lot of work, though doing very little. So, getting that dynamism is important.
So, one’s योग practice can be offered to भगवान्; it is a यज्ञ |
स्वाध्याय यज्ञ – स्वाध्याय is an important part of नियम | स्वाध्याय means that one studies the scriptures. But this is not an academic study. It is स्व i.e. one is studying oneself in the light of the scriptures- योगसूत्र, or श्रीमद् भगवद्-गीता |
So, it is not about knowing the definition of कर्म योग or कौशलम् | It is understanding how समत्वम् & कौशलम् are reflected in my life. This self-reflection is a यज्ञ | One is not saying that X & Y have to change so that I am happy. Instead one reflects on me- where I am, what am I doing in my life, how am I using my time, effort and energy, how am I aligning with धर्म, how am I offering my actions to भगवान्, my surrender. Reflection does not mean criticism, this breeding द्वेष towards oneself is not objectivity.
So स्वाध्याय is a यज्ञ |
ज्ञान यज्ञ is the offering of my ignorance into the ज्ञानम् that is me. This is an activity that one takes regularly, e.g. weekly गीता अमृतम् class. And because there is an element of surrender, one is not too worried about फल | I make my offering and trust that the परंपरा blesses me, and I seek their blessings also, so I have no doubt that I will get the understanding that I seek in this lifetime. This is श्रद्धा | One makes the adequate effort for learning वेदान्त and trusts that I will be rewarded.
Otherwise if one thinks that I am in charge of my self-study i.e. I will decide what text I am going to do, when I am going to do etc., then there is no room for भगवान्, because one is so full of me, I & myself. Then, whatever understanding I have, I keep questioning it, and criticizing myself in the light of that understanding. So, this is not helpful at all.
So, this ज्ञान यज्ञ is an offering to भगवान् |
Then, there may also be the thinking that I did not attend class for many weeks, so I think that it is time to drop out. But really in any pursuit, there are phases. For instance, in one’s profession, there may be phases of excitement and phases of stagnation, and then one also takes leave- privilege leave, casual leave etc. So, in the pursuit of wealth, there are many phases, and the phases are all different from each other. Therefore, if this is acceptable to one, then the मोक्ष pursuit and the different phases that are there in it should also be acceptable to one. There will be moments where one wonders- what am I doing, am I really progressing? Or, I have heard this so many times, I am really bored, maybe I should try something new. Or, I want to take some time off. All of this is okay. As, if it is a commitment, one will come back to it. Maybe right now, one doesn’t feel up to it, or maybe one is going through a fragile phase, e.g. dealing with the death of someone. But this is actually more of a reason to attend class. So, one should not worry about what the Teacher will think or that I have let myself down. There is no need to create such drama for oneself. One should just attend when one can. Just as one shows up to work when one can- but this commitment because it has external accountability is much more higher, and then there is also the factor of one’s salary being involved.
But, we try to show up. This is ज्ञान यज्ञ | Despite one’s mood, one stays with it. As one recognizes it as a very important pursuit with different phases. So, one is not too hard on oneself.
स्वाध्याय also involves the recitation of the वेद | वेदान्त is an oral tradition and a lot of the knowledge was preserved by chanting, memorizing, retaining, reproducing anytime and anywhere. A book is not needed. Traditionally also, chanting was not taught with a book, though now we have the स्वर marks. One is just supposed to listen and repeat many times. For instance, one can make it into a discipline to repeat a word 108 times, and so this goes very deep into one’s cellular memory, with increase in neural pathways through this repetition. The Sanskrit effect is also seen with the study of the structure of the brain of people who did Vedic chanting for many hours per day.
The uniqueness about Hinduism is that there is no library that has all the treasure of Hinduism. So, it is not that- if the library is destroyed, then Hinduism is destroyed. It is not like this. The knowledge is all there with people, and available to them whenever.
Traditionally, if one has not memorized a text, then it is not taught to one. E.g. in मठ-s, the verses are repeated for hours with the intention to memorize, and this repetition is offered.
Then, when one has the verses with one, then the way in which one understands the verses also changes. Then, one does not have to keep looking at one’s notes.
So, this repetition and recitation is very important. Chanting & singing practice is recommended for everyone. It is a beautiful aspect of music- everyone must sing as it is an important aspect of self-expression.
यतय: is the संन्यासी-s. They are totally devoted to ज्ञान यज्ञ | Their lifestyle is such that most of their waking hours is spent in reading, learning, chanting, assimilating, contemplating etc.
So, all of our कर्म can be made an offering, and we learn about surrender as we do this, and our mind expands in the understanding of भगवान् |
Upcoming, verse 29 speaks elaborately about प्राणायाम, so प्राणायाम is also a यज्ञ | Then, in verse 30, we see moderation in eating- this आहार नियम also can become a religious discipline. So, all of one’s activities can be made into a religious discipline, with the understanding of धर्म, and with the understanding of ईश्वर |
So, one makes an offering, which is my कौशलम् i.e. competence in the कर्म and समत्वम् i.e. acceptance of the different kinds of results.
Summary of यज्ञ-s discussed so far-
1. दैव यज्ञ ~ offering unto deities.
2. विषय-भोग यज्ञ ~ offering of one’s pleasure & sense pursuits.
3. दम यज्ञ ~ restraint of sense organs, and organs of action.
4. शम यज्ञ ~ being centered, alert and mindful in terms of what one consumes.
5. द्रव्य यज्ञ ~ धनम् and सेवा to अष्टमूर्ति i.e. the entire world.
6. तपोयज्ञ ~ तपस् including fasting, going on तीर्थयात्रा, व्रत of doing मंत्र |
7. योग यज्ञ ~ अष्टाङ्ग योग practices.
8. स्वाध्याय यज्ञ ~ studying oneself in the light of the scriptures; the recitation of the वेद |
9. ज्ञान यज्ञ ~ offering of my ignorance into the ज्ञानम् that is me through the study of the scriptures.
वसुदॆव सुतं दॆवं कंस चाणूर मर्दनम् ।
दॆवकी परमानन्दं कृष्णं वन्दॆ जगद्गुरुम् I
We seek the grace of जगद्गुरु, the गुरु for the entire universe, भगवान् श्री कृष्ण: in every class.
There are 2 streams that flow alongside each other in वेदान्त | These are:
(i) Self-mastery ~ कौशलम्, संयम |
(ii) Self-discovery ~ enquiry into आत्मा i.e. आत्मा विचार |
The stream of self-mastery has many साधना-s. Self-mastery is so that we can use the mind and body as our instruments for our many pursuits, with the one major pursuit being मोक्ष |
So, for how long should one pursue self-mastery? Until one understands the Truth.
If one already understands the Truth, a lot of self-mastery would have been spontaneous in one’s life.
If one has a strong achiever identity i.e. there is the strong identity of कर्ता (the doer) and भोक्ता (the experiencer), one can take on this self-mastery as a lifelong साधना & challenge, thinking that I will be the master of my destiny.
Now, the श्रीमद् भगवद्-गीता offers us a more expansive understanding of mastery i.e. that mastery is achieved in the larger framework of धर्म |
Because one can be a master cyber-criminal, but this is not good for the people at the receiving end of this.
So, mastery includes the understanding of भगवान् ~ nothing that I can perform and no results that I get are untouched by the order that is भगवान् |
How or what shall I surrender?
So, now we see a series of verses from श्लोक २५-३० that are giving us different options for different kinds of साधना-s. Because we may be partial to one साधना, or one of our राग-s may be this particular activity, and so how can I convert my whole life into a साधना? How can I convert my whole life into a surrender unto भगवान् ?
In श्लोक २५ we saw that the कर्मयोगी can perform rituals/यज्ञ unto the deity for different ends, e.g. for a child, for harmony in a marriage, for removal of obstacles, for success in a business venture etc.
And the संन्यासी-s offer themselves- all conclusions/notions that one has about oneself, one questions, and stands purified in the fire of knowledge.
Here we see a helpful imagery from the कठोपनिषद्, which uses the chariot. There are five elements in this chariot-
(i) the Chariot.
(ii) Five horses –
Each of the five horses represents a sense organ, and each has their respective area of exploration as they move into the world. The horses are wild and just go all out in their sphere of operation.
– the sense organ of sound is attracted to music,
– the sense organ of sight is stimulated by all that one must watch and read,
– the sense organ of touch is attracted to comforting touch,
– the sense organ of smell is attracted to pleasant fragrances,
– the sense organ of taste is stimulated by food. We all go to great lengths in order to plan for and procure our meals; a lot of events can be dictated by food.
So, all of these are important for all of us. The horses of the sense organs can be let wild into the world- for instance, whatever is one’s fancy, one can go all out towards that. Or, the reins of how the sense organs need to move in the world can be decided by the mind.
(iii) Reins – is the अंतःकरण with the function of the mind i.e. that which throws up different kinds of desires, e.g. I am pondering over lunch ~ should I have Thai, or Japanese?
So, the outward going horse can drag one along as one ponders over the menu, and the reins will throw up the different desires. But who makes the decision? The charioteer.
(iv) Charioteer – is the deciding function i.e. the बुद्धि: of the अंतःकरण | The बुद्धि: will decide that today I will have Thai food. The options are many, so the बुद्धि: stays firm and sticks with one based on all the desires that are thrown up.
For whom does the बुद्धि: decide? The master of the chariot.
(v) The master of the chariot i.e. the one for whom the chariot is being driven.
This is the one who is illumining all the shenanigans of the sense organs, and desires/pursuits. All of this is happening for the master of the chariot i.e. आत्मा |
So, in our regular pursuits which are श्रोत्रादि i.e. all that one can hear etc.(see, smell, taste, touch),
are offered into संयम अग्नि i.e. the अग्नि of self-mastery. [संयम has another meaning in योग शास्त्र ]
So, does one pluck out the ears and throw them into the fire? Obviously, no.
In the activities of the different sense pursuits, there is both restraint and some movement in that direction.
1) If the reins of the horses are too tight, such that the horses cannot move, then one will suffer. Because one will keep having desires but because the controls are very tight, one is not able to enjoy anything. One feels guilty for every enjoyment. So, this is not appropriate.
2) If the reins of the horses are too loose, then the horses will decide what one needs to do. One is pulled in all different directions, as the sense organs decide what one does, instead of the mind/intellect.
We live in this multi-sensory world where there in constant sensory input i.e. constant knowledge from these ज्ञानेन्द्रिय | ज्ञानेन्द्रिय are the sense organs of knowledge, but what we decide to do with the knowledge received may vary. E.g. If something tastes nice, one can choose to indulge in more, or just enjoy a small serving.
The sense organs do not decide. In the light of one’s pursuits, one decides how much to pursue, what to do in any kind of pursuit etc.
The purpose of any pursuit that one has is self-mastery. We get to enjoy wonderful fragrances, beautiful sights, charming/harmonious sounds, delectable tastes, but one does not get carried away with it, because all of it is meant to serve me. It is meant to bring me some enjoyment, but at the same time I am not conditioned by the enjoyment.
For instance, if one has very particular taste, then even as one travels the world, one must have one’s rice & lentils. So, one misses out on the wonderful cuisine offered in all the different cultures. When one corners/limits oneself, then the scope of enjoyment also gets limited.
So, enjoyment is good, but one should offer one’s enjoyment into self-mastery, with some framework of धर्म |
E.g. With respect to vegetarianism, for the sake of 2.5 inches of tongue, one does not kill an animal for meat. For the few seconds that the food is on the tongue, is it really worth it? So, this is an extension of अहिंसा |
So, in all of one’s pursuits, may one offer it into the अग्नि of self-mastery.
Then, there is another अग्नि~ इन्द्रिय अग्नि i.e. the fire of the senses. Here the metaphor is that each of the senses is like the हवन् कुण्ड् with offerings to be made. How does one decide what to offer?
Whatever is appropriate one should offer- how much to see, how much to listen etc. are the decisions to be made. Even if it is वेदान्त or योगासन, one cannot spend 8-12 hours or more, per day on this. Also, excessive मंत्र chanting without guidance can produce a lot of heat in the body. So, all these activities must be guided, because it is not necessary that more of a good thing is a good thing. There must be appropriateness.
So, here the teaching is that may we be alert, deliberate and conscious with what we are consuming. This is not just limited to scrutinizing what one eats, but this discernment should be applied to all sensory input (see, hear, taste, touch).
Discernment does not mean that one swings to an extreme, e.g. one thinks that when I watch news, I become very disturbed, therefore I am not going to watch any news. One is a part of this system, so one cannot ignore the news, one should at least look at the headlines. But one thinks that the news is too toxic- this topic of toxicity makes us into soft creatures who cannot handle toughness.
It is easy to say that a person or situation is toxic, so I will run away from this- this is one’s द्वेष masquerading as the seeming toxicity of the other person. There may be people who seem to be always whining and complaining, having negative things to say, so one can try to contribute some positivity to this situation. But running away from what I perceive as toxic under the guise of controlling oneself is not self-mastery.
For instance, one may think that when I talk to people I get disturbed because I think over what I should have said and what I should not have said etc., so then one avoids talking to people. So, it seems as if people have become a source of disturbance for me, but really is it that one’s own thoughts about people have become a source of disturbance for me. So, this need not be so.
So, with respect to the mastery of the sense organs, given the nature of one’s pursuits, and where one is in one’s current age and stage of life,
being deliberate, conscious and alert about what do I see, what do I consume, what do I hear is very important as one has limited attention, and one does not want it to be scattered. So, there are management and productivity books that one can read to help with building these good habits.
So, we exercise discipline in the use of our sense organs and offer this unto संयम (self-mastery) i.e. ईश्वर-izing & spiritualizing all of our pursuits. It is not to say that this is a pleasure pursuit and so it is not spiritual.
Everything is made spiritual by recognizing that everything is touched by the order that is ईश्वर |
So, there is no reason to feel guilty with moderation and the framework of धर्म, as all the pursuits of pleasure of the sense organs, I offer it unto ईश्वर | It is all a यज्ञ – whatever I eat, see, smell, taste, touch.
Then, it also helps with शम: and दम: for अधिकारित्वम् i.e. the preparedness for वेदान्त |
One can get disturbed when one sees certain things, so how do we resolve it?
So, one may see news of the Ukraine-Russia situation or about the Kashmir fights, so this will naturally evoke a reaction.
So then does one immediately go into a binary type of thinking that those are the bad guys who I hate, and then feel very righteous about myself. Or, do I sit with the discomfort and recognize that maybe I do not fully understand all of it- yes, this does not seem right, and maybe I need to learn more. I can pray, I can educate myself, I can have another perspective. So, various options are there. In this way I am not disturbed, or I do not continue to be disturbed by the goings-on of the world. Because there is already enough to disturb one, and this disturbance will impinge on my pursuits.
So, right at the beginning the reins are in my hands as to how much I consume.
Mastery does not mean denial. If the reins/controls are too tight, then one cannot enjoy this world which is such a blessing, but if the reins are too loose, then one is all over the place. So, it should be just adequate. And this balance is dynamic~ we master it by mastering it. So, effort is required so that the mind and body are fully available for my pursuits.
For instance, if one is a social media analyst then one would need to spend many hours per day on social media because this is one’s job. But even if this is not my job, it is so easy to spend a lot of time on social media as one gets pulled into the rabbit-hole of the offerings of social media. So self-mastery is to remember that the reins are in my hands.
This talks about संन्यासी-s since सर्वाणीन्द्रियकर्माणि i.e. all sense pursuits(ज्ञानेन्द्रिय-s/organs of knowledge), and the कर्मेन्द्रिय-s/organs of action are both being offered unto आत्मसंयम अग्नि |
आत्मसंयम अग्नि is self-mastery that has been stoked by ज्ञानदीपिते |
Especially for a संन्यासी, the pursuit of अर्थ & कामा is at its least minimum, therefore a lot of time is spent in meditation, contemplation and learning. Therefore, one needs to be fully available for this pursuit.
Therefore, there is a certain वैरग्य/objectivity that I have been there and done that. It is not that one has द्वेष, but whatever sight/sound/travel etc. has served its purpose for me. My mind does not get carried away all the time by what I am feeling, or what I am thinking, or what I should/should not be doing. The mind has resolved, and one is fully available, borne out of विवेक/clear thinking about what is important to me at this time and stage in life, having made the commitment to मोक्ष |
With self-mastery, one can use the mind to master the body. And one can also use the body to master the mind.
This is not a dualism.
E.g. in school, one may think that when I am in the right mood, I will study. However, the right mood never happens, and one stays distracted. Then, after a few hours pass, one feels even worse about oneself because then time has also passed.
So, instead one compels oneself to do the desired action. In this way one gets going on the project, even if one does not feel like it, and then one finds that the mind will align.
So, sometimes there is शम: i.e. in the light of different pursuits, I am also resolving psychologically my mental status, centering myself despite the disturbance.
And then, one can also take the help of physically getting into the activity, and as one starts doing the activity, one gets into the right mood.
So, both शम: & दम: is needed.
दम: is mastery at the level of the body which contributes to a more centered mental status, and शम: is centering oneself and resolving issues that may have disturbed one and then one is in the right frame of mind for action.
Then, there are many more यज्ञ-s(prayerful offering/ritual) mentioned. These are used as a metaphor for different activities of our lives.
For this practice, first-
(i) Sit comfortably,
(ii) Straight back,
(iii) Gently close eyes.
प्राणायाम is an attempt to regulate the प्राण that keeps us alive. So, in a simple way by using my breath which is always with me physically, I can attempt to regulate it.
Different types of प्राणायाम have different types of results.
We recognize that the प्राण in the body is the same वायु that is outside the body. So, really speaking, inside & outside is just a point of reference. It is really वायु presided over by वायु देवता that is energizing my body, even though breathing is involuntary.
So, with deliberate conscious attention, one takes a deep breath in, holds the breath and then exhales to different counts.
Inhalation should be done fully, and exhalation should be done fully.
Different variations-
1) Inhale deeply to a count of 8, hold for a count of 2, exhale fully to a count of 4.
2) Inhale deeply to a count of 4, hold for a count of 2, exhale fully to a count of 8.
3) Inhale deeply to a count of 4, hold for a count of 4, exhale fully to a count of 4.
Each of these can be repeated, with a few normal breaths in between.
By प्राणायाम, we understand that the process of breathing is governed by the laws of भगवान्, and in our attempt to regulate there is effort involved and that effort we offer unto Him. Really speaking, what is His, we offer unto Him. The effort then becomes a यज्ञ | Because, in the recognition that the प्राण that energizes my entire system is indeed वायु (air) presided over by वायु देवता, I see that I am ever connected to भगवान् through this simple act of प्राणायाम |
To end, one can bring one’s palms together and rub them, and then gently palm the eyes and open them.
The next verse explains how प्राणायाम can be a यज्ञ –
* श्लोक २९ *
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणा: ॥ २९॥
This chapter is called ज्ञान-कर्म-संन्यास-योग: | So, the topic is ज्ञानम् which is in the form of कर्म-संन्यास and कर्म-संन्यास is not actually giving up कर्म, but giving up the sense of doer-ship i.e. कर्तृत्वम् that is associated with कर्म | Because कर्म is not opposed to ज्ञानम् | We have to really assimilate this. Therefore, one is free to do any कर्म that is in line with धर्म | So, instead of thinking that I will do lots of कर्म, or I will do little कर्म, one should do whatever one needs to do, according to the धर्म of the situation, because कर्म is not opposed to ज्ञानम् |
And so, as a result of this teaching of आत्मा being अकर्ता-अभोक्ता i.e. never the doer, never the experiencer, so then how do we relate to कर्म? How can कर्म serve us? NOT we serve कर्म |
So therefore, to look upon all कारक-s (the factors of कर्म) as ब्रह्मन्, we have to ईश्वर-ize all aspects of our life. And to be able to do this, भगवान् श्री कृष्ण is not encouraging block thinking or any glossing over, as if one does not know how to do यज्ञ (the fire ritual), then one can look at all one’s activities as यज्ञ-
1. दैव यज्ञ ~ offering unto the deities that pervade the different laws of nature.
2. विषय-भोग यज्ञ ~ offering of one’s pleasure pursuits, e.g. eating/drinking, dancing, music etc. So, these can be looked upon as a यज्ञ and therefore one can have moderation in it.
3. दम यज्ञ ~ the way in which we use our organs of action, may be looked upon as worship and therefore accordingly regulated.
4. शम यज्ञ ~ the resolution that is required in response to different situations, because we build up a lot of reaction. So, may one resolve whatever comes up.
5. द्रव्य यज्ञ ~ the offering of धनम्, any kind of giving.
6. तपोयज्ञ ~ any तपस् i.e. any religious discipline that one takes on.
7. योग यज्ञ ~ अष्टाङ्ग योग practices, particularly आसन-s because the ethical basis of योग is यम and नियम, which is धर्म, so everything is involved, but here definitely आसन can also be an offering. Generally now we only consider सूर्यनमस्कार as an offering, but earlier आसन-s had a lot of मंत्र-s associated with them.
8. स्वाध्याय यज्ञ ~ having that discipline in one’s life, in terms of looking at one’s life in the light of the शास्त्र | But, one needs to know a little bit of the शास्त्र in order to look at one’s life. Otherwise, in the name of स्वाध्याय, we will just be observing body sensations, and some people even define स्वाध्याय like this also.
9. ज्ञान यज्ञ ~ a commitment to ज्ञानम् |
10. प्राणायाम यज्ञ ~ This is spoken of here in श्लोक २९ |
So, even this act of प्राणायाम can be a यज्ञ | प्राणायाम is a very important part of अष्टाङ्ग योग, and classically it is taught much later as there needs to be दम i.e. some regulation of the body first before one can get into प्राणायाम |
अपाने जुह्वति प्राणं –
There are five aspects of प्राण- प्राण, अपान, व्यान, उदान, समान |
So, for different physiological functions of the body, प्राण plays an important role and takes on different manifestations. Here, what is being referred to is प्राण and अपान | अपान generally refers to that aspect of प्राण that is responsible for evacuation. But here in this verse, there is a slightly different meeting- अपान is the activity of inhalation and प्राण is the exhalation.
प्राणायामपरायणा: –
Those who are committed to this practice of प्राणायाम, we can take a leaf from their book and commit to doing प्राणायाम every day, because one does not need any material for it, nor does one have to be in a particular mood for it. It is an important aspect that one can integrate into one’s lifestyle.
The beautiful part about प्राणायाम is that it is a part of the सूक्ष्मशरीर |
The capacity for the five types of प्राणा is a part of the सूक्ष्मशरीर which includes one’s mind/अहंकार |
The सूक्ष्मशरीर consists of 17 factors- 5 कर्मेन्द्रिय (organs of action), 5 ज्ञानेन्द्रिय (sense organs; organs of knowledge), 5 प्राण-s, and then अंतःकरण-अहंकार |
So, the capacity for the 5 प्राण-s is there with the सूक्ष्मशरीर |
And so, the beauty is that you can tug one, and then the सूक्ष्मशरीर quietens down. That’s why प्राणायाम has this magical effect. It’s not like all the problems in one’s life have suddenly disappeared, because after doing प्राणायाम they are still there. But, definitely one is more calm and more composed after प्राणायाम, because प्राण is interrelated with the सूक्ष्मशरीर | One observes that when one is disturbed, the breath becomes fast and shallow. But if one just shifts one’s attention to one’s breath/प्राण and just breathes, one recognizes that just simple deep breathing is enough to calm one down and is enough to clear the mind. Why? Because it is a part of सूक्ष्मशरीर |
So, this is an important practice, and the people who are committed to it, they take it to the level of यज्ञ and what do they do? So they do something similar to the प्राणायाम exercise that we did at the beginning of class i.e. the अपान (the inhalation) they offer to the exhalation. Because the meeting point between inhalation and exhalation is a fraction of a second and in this breath regulation one is looking at it as an offering, not as a mechanical process.
So, the अपान/inhalation, when it is more than the प्राण/exhalation, this is what one is offering. And then one also makes the connection with वायु देवता and भगवान्, so it is an offering. And on the other hand, प्राणे अपानं – so when the exhalation is more than the inhalation, e.g. the exhalation is to a count of eight, and inhalation is to a count of four, then the exhalation is much more and so that is as though being offered onto the inhalation.
So what changes a simple activity or a process is one’s attitude behind it. One can do it mechanically also and reap the benefits. But when one sees that every breath that one takes is ईश्वर only, then one cannot say that I don’t feel connected. If one says so, then, the problem is with one’s feeling, as there is no other problem.
So when one is too caught up with one’s mind, one can just see that प्राण is वायु देवता or the laws of nature, and that they are pervaded by भगवान् |
Then there is also प्राण अपानगती रुद्ध्वा i.e. there are also different प्राणायाम-s where one holds the breath. So, one inhales and holds the breath, so there’s no exhalation or any more inhalation. And then, one completely exhales and also holds the breath again for a count of a few seconds.
With this breath regulation one can feel like I’m running out of breath, especially when one does it for the first time to a number of many counts. And so in this breath regulation, there is discipline involved, and so for the people who are committed to प्राणायाम as a यज्ञ, then they can offer this कर्म in the spirit of surrender.
The मंत्र सोहम् is meant to be understood. That स: (He) is अहम् (me).
There is a particular organization that uses this मंत्र while breathing in and breathing out. Traditionally though, this is not done; it is just something to be understood. Because otherwise what will happen is this association will only be with breathing, as the mind is so subtle, that conditioning happens this way. So then one thinks that सोहम् means breathing, but really it is the महावाक्य | So we don’t treat it lightly in this way.
So now one of our favorite topics i.e. food. So how do we regulate our food intake and how that can be a यज्ञ is being pointed out.
So, one does not really have an excuse. Even if one does not know how to do पूजा, one is not exempt from यज्ञ, as all major activities of one’s life have been taken into consideration. This also highlights that the spirit of surrender is really about recognizing the truth that one is pervaded by ईश्वर from a manifestation standpoint.
आहार generally means that which you consume. But here आहार specifically means food.
And how does one regulate food intake? Because there is so much research that is being thrown at us every day- from eight meals, to intermittent fasting, to three meals a day, to liquid fasting, to fruit fasting, to grain fasting and feasting. There’s so much, so how does one know?
So, Ayurveda has one thing to offer- Imagine that the size of one’s stomach is divided into four parts. So अर्धम् (half of it) must be filled by food, in keeping with whatever is one’s culture. Then one quarter is filled by उदक (water) or water-related juices etc. And the remaining quarter, what shall we do? It is for वायु to move around and have a little space to digest. This means that one never fills up the stomach and says that I can’t eat anymore. This is not what is recommended. One must always feel like I can have one more helping but stop, and that is the discipline involved.
There is a Sanskrit श्लोक that describes this ration-
पुरयेदशनेनार्धं तृतीयमुदकेन तु
वायोः संचरणार्थं तु चतुर्थमवषेशयेत्
पुरयेदशनेनार्धं ~ this अर्धम् should be filled i.e. fill up the stomach 50% with food,
तृतीयमुदकेन ~ one quarter should be filled up with water,
वायोः संचरणार्थं ~ for the संचरणम् of वायु i.e. for the circulation of वायु/air, please keep some space,
so, चतुर्थमवषेशयेत् ~ the last quarter you keep it empty. Basically, you don’t stuff yourself.
So, in the simple action of eating, one offers one’s desire to eat more unto वैश्वानर अग्नि |
अहं वैश्वानरो भूत्वा- I am that वैश्वानर अग्नि | ~ Chapter 15, Verse 14, श्रीमद् भगवद्-गीता |
Yes, there are digestive juices that digest, but from the प्राण standpoint there is अग्नि present because it is cooking one’s food twice. So, regardless of what one eats, some cooking happens outside e.g. in the preparation of salad or, overcooked food. Then, partly cooking happens in one’s mouth. This is why since childhood one is told to chew one’s food properly. Then, there is the final cooking that happens in the stomach. This is really how we look at it because there is अग्नि involved. So, अग्नि has different manifestations- जठराग्नि/ वैश्वानर अग्नि is present very much in the stomach. But one should not think that there is a literal fire in the stomach, even though with enthusiasm some people may illustrate a literal fire with flames in the stomach.
Ayurveda places a lot of emphasis on the capacity of the stomach to digest. If one goes to a traditional Ayurvedic practitioner, they ask many details about one’s toilet habits. And it’s surprising but a lot of people are constipated across the world. Everybody has some problem with the stomach. And a lot of health issues are seen related to the capacity to digest food~ over-digestion, indigestion etc.
So, this verse points to वैश्वानर अग्नि | And so through the regulation of food, one can even convert a simple action of eating to a discipline, to a यज्ञ, and offer it in that way.
सर्वे अपि एते यज्ञ-विद: ~ All the different religious disciplines that were mentioned here, what happens to these people?
यज्ञक्षपितकल्मषा: ~ the different kinds of impurities such as रागद्वेष which color our thinking, color our life, color our behavior, and definitely color our mind and our mood, all of that is destroyed.
Why? Because when one looks at any of these कर्म-s~ whether it is about eating, or it is about giving, or it is about any kind of sense pursuit, pleasure pursuit; there are राग-s and द्वेष-s involved. And then, one is bringing in an element of regulation and discipline, and as a result of which one becomes bigger than the राग/ द्वेष |
For instance, earlier if one didn’t have that cup of coffee in the morning, one’s whole day would go for a toss. But after converting it into a यज्ञ, one may deliberately go for days where one postpones the time when one has coffee, or reduces the quantity, or one skips that cup of coffee, without which one couldn’t function earlier. So, we play with this.
Basically, any kind of discipline is an attempt to understand for oneself that I am bigger than the thing that I think that I am dependent on- whether it is a cup of coffee, or food, or an addiction to work, any hobby, Netflix binge watching, or anything really. So, there is some regulation.
Nowhere in any of these verses does भगवान् श्री कृष्ण say to stop what you’re doing and only pray to Me. No, not at all. He said whatever you’re doing just convert it into a यज्ञ | And in the process of this, what happens is that one’s रागद्वेष-s are left by the wayside and one has a deeper appreciation of भगवान् pervading my entire world, including me.
यज्ञशिष्टामृत – अमृत is nectar. शिष्ट is what is left over at the end of the यज्ञ, for instance in a proper fire ritual offering, there will only be भस्म (sacred ash) left. And of course, there is the नैवेद्यम् that is offered, i.e. some food that is offered, which is received as प्रासाद |
So, it can be that kind of प्रासाद, or the कर्म that we’re doing and therefore the कर्मफल that we are getting as प्रासाद |
So, those who partake of that, i.e. those who look upon it as प्रासाद, what happens to them?
यान्ति ब्रह्म सनातनम् – they gain ब्रह्मन्, That is eternal.
So, the attitude of प्रासाद बुद्धि: is the attitude that कर्म is done with. And there is no secular कर्म, as all कर्म is sacred. It’s up to me whether I recognize it or not.
Why is it sacred? Because it is pervaded by भगवान् | And, if one has a problem with भगवान्, then one should get over it, or resolve it.
So, throughout the day one is involved in all kinds of कर्म – the people I am meeting, the situations that are in front of me, whatever be the nature of my work, my interactions with people, and in terms of दम, how I am using my sense organs. So, it is to recognize that this is a यज्ञ- there is discipline involved, so therefore all of धर्म comes into the picture.
So, all that is leftover i.e. a cultural representation meaning कर्मफल after the कर्म is over; one gains this.
Because of looking at one’s different kinds of कर्म as कर्मफल प्रासाद, so then what happens is that one’s resistance to people, to situations, and to oneself reduces. One does whatever one can, and then one is in the right frame of mind to undertake the inquiry into ब्रह्मन् | So, it is really referring to अंतःकरण शुद्धि, because this कल्मषा: i.e. the impurities that are mentioned, are really रागद्वेष | So, even just performing one’s कर्म with the attitude of surrender and that whatever I am experiencing is प्रासाद, including my breath, that helps me to gain ब्रह्मन् through अधिकारित्वम्/preparedness.
Now, one of the things we note in the शास्त्र, i.e. including the श्रीमद् भगवद्-गीता, is that there is स्तुति (praise) and therefore there might be an element of exaggeration. And there is also निन्दा (criticism) i.e. something is criticized or the limitations of something is pointed out, so that we can decide accordingly.
So here in the first line of this verse #31, it is not that you do कर्म, and you gain knowledge. Rather, it is highlighting that you gain the अंतःकरण शुद्धि so that you have the right mind to inquire into ब्रह्मन् |
Otherwise, one can be stuck, and for instance say- how do I deal with the hurt that I experienced 20 years ago? That can be the constant theme for some. So then one needs some other techniques, and there are a lot of techniques to help oneself.
So, contrasting the first line with the second one- so for the one who does not ~ अयम् न यज्ञ: i.e. for the one who does not perform कर्म with this attitude of यज्ञ/surrender, this person does not gain much in this world.
And कुत: अन्य:?~ And so what will the person gain in some other world? (rhetorical question). Because, in this world you are not able to make the most of it, so in another world, what are you going to gain?
It’s like this- So if somebody is dying, this dying person very rarely says that I’m ready to go now. So, suppose Lord Yama comes, and Lord Yama can come to anyone at any time, one does not have to be at the ripe old age of 95 years for Lord Yama to come. So, Lord Yama comes and says- Come with me. Then, the dying person says- No, no, no, please, I don’t want to die. So, Lord Yama can very well say- Why not? Your time is up. Whatever you wanted to do, if you’ve not done it in the past 50 years, what are you going to do in another one year of your life?
So really, what are we waiting for? One thinks- I will do this on one fine day, so we have our reasons for it. But all the people who are struggling, who don’t want to die, well what is one going to do tomorrow, which one was not able to do today?
So, this living a complete life i.e. living your life by your priorities is not necessarily about achieving X Y Z in the context of कर्मफल | It’s about making the adequate effort towards one’s priorities.
Because, is there really a time when something is done? Only one’s cake can be done, nothing else can be really done.
What can be done? Only cake. That’s it.
So, one says- Oh, I wanted to have a child. Well the कर्म related to this is never really done, until the child is no more (i.e. dies). So, there will always be something which will preoccupy one.
Any venture is like this. For instance, even if one sold off one’s company, from time to time you’d like to know what’s happening and then you realize- oh no, these people are making a mess of it. So then of course, you will appoint yourself as advisor, and then they don’t bother about any of your advice. So now what shall one do?
So, this ‘whatever could have been gained in this world’, if we don’t have an element of acceptance, then there is a constant restlessness because nothing is enough- what people do for one is not enough, one is ever dissatisfied with all of one’s relationships because they don’t understand me, and one doesn’t understand them etc.
And then in terms of one’s कर्म, because there is not acceptance- one thinks I must strive for more, and I’m ambitious etc., so the कर्म that I’m doing is never enough. One can’t sleep peacefully, one is just lengthening this to-do list, and then day after day there is restlessness, it’s not enough, it’s never enough.
So, even the satisfaction of having pursued धर्म, अर्थ, काम in this world, and enjoying the results of it is not available to one because there is no acceptance, there is no element of surrender.
Then, what shall we say? Even if one goes to some tourist destination like Mauritius, there also one finds fault- there are some who are like this, anywhere they go, they will always find fault, from the airport to the driveway. Now it’s a different thing if you’re in the business of hotels, but at least one will appreciate something that is nice.
This constant fault finding in everything and everyone, it helps one to sink into depression.
So tha
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thanks….ganpati smiles by removing all obstacles and difficulties from our path and assist us to deal with experiences good, bad ugly.
Thanks
As a Newbie, I am continuously browsing online for articles that can benefit me. Thank you!
Pranams at your lotus feet Swaminiji 🙌🙏🥰 Wonderful!
Thanks for the wonderful information
HarihOm
Bhagvan Ram was Maryada purushottam. His entire life he stood by what he said and never did anything against dharma.
🌟Danyavadah🌟
A beautiful ritual of realisation of auspiciousness … always thankful for your sharings as sometimes I am bewildered by it all Namaskaram 🙏
Pranams Swaminji B 🙏
This is so exciting for me as the last 5 years I have been trying to “nut” out what are the Vedas/what is Vedanta, how do I make sense of it all etc., how do I find the linkage required to enhance my personal self-growth and so on.
Now, being more relaxed after my Arsha Vidya Gurukulam, Anaikatti experience, I am so grateful, with the grace of Isvara to have found, dare I say my Guru, thank you for reaffirming my gradual (very slow understandings).
I seem to always start things backwards, or too far ahead of my qualifications. Now I feel that Taitiriya Upanishad is going to really ground me in a way to clarify the bits and pieces already pursued all the way from my 20’s … Guru Purnima blesses my 65th year.
I find this lay out to be exceptional by the way.
Harih Om
Dhanyavadah
With love
Renate
Thank you for being the first to offer comments 🙂
Renate, you are blessed in so many ways.
I am happy that you like the layout
good intentions are always needed while starting something a fresh
with prayers
sudhakar
Yes. Well said!
Wow! I used to chant this in school (Chinmaya Mission) This has taken me back to my childhood. Lovely
Wonderful
Namaste! Kindly add me to the GIta-Amrtam channel. Look forward to being assigned a group for the completion of the exercise. Thank you
How do I join the slack channel?
You ‘ve been added
Definition is limiting in a way
Awesome presentation Swamini! Thank you!
Dear Swamini B,
Your student Rashmi with whom I learnt the 16 step puja just posted your meditation. It is outstanding. Profound. I shall go back again to assimilate the wisdom inherent in the simple words you share.
I’ve had a relapse into depressive symptoms and this seems to address those symptoms and give the most beautiful, accommodative context: abiding awareness.
My symptoms are worse in the morning.
I shall listen again then to see the effect.
Have you addressed depression exclusively in any of your previous River of Wisdom talks?
Thankyou for today’s sharing on Abiding Awareness.
Namaste
Philip
philipgatt@yahoo.com.au
Thank you Phil. I am sure it is a phase and we can deal with it.
Writing to you by email.
Outstanding!
“There is nothing to reject” A very powerful reminder. Thank you Swamini.
Wonderful discussion. This idea was so very insightful and helpful: ‘With a very strong karta and subjective view of the world (seeing my roles and actions as defining ‘me’ and are the source of my self worth), we will make Vedanta another achievement to be pursued’
‘Awareness has no experience. All experience exists in awareness.’
🙏
Harih Om … Namaskaram Swaminiji B … no matter how many times I chant/listen these openings prayers I feel so blessed …
Wonderful..you are blessed
Thanks for sharing this enlightening post. That the Ego cannot stand self-examination or self-inquiry, was the most insightful message for me. It is no wonder why most of us evade it and so avoid places and people which force us to direct our vision inwards. We would rather be busy, buried under performance and peer pressures than give ourselves moments to introspect on matters of self.
It is no wonder Vedanta hinges on relentless questioning and the relationship between the teacher and student. 🙏🏻
Hi. I do not have access to the replay. Even after signing in and giving password for replay. Looking forward to speedy resolution of the same. Thanks and regards
Sorry about that Neelu. The course can be retaken a few times. So not sure why this problem was faced. Please try and again.
Let me know if it does not work. Thanks
Dear Swamini ji, it’s still showing the same – not allowing access. Maybe my account has not been updated with the payment ? Even if i retake it the same could happen. Please do see what can be done (in my first query email i had asked also if my login account would be updated with purchase and in my courses also it does not reflect. yet) . Regards
Things have become such that the site is not even asking for access password but getting it here only. And itis not reflecting in my orders either
Thank you so much Swamini Ji! With the second solution provided i am now able to access the replays.
“She was lovable and worthy of all appreciation. No conditions attached.” This says it all. 🙂 I see myself in Meena for sure. External praise and kindness from others are easily dismissed if I can’t give this to myself first. Such a simple idea but I think is the heart of the matter for so many people. Thank you Swaminiji!
What a gift it is – not only listen to the gem on Podcast and also get the transcripts.
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
कर्म योग is a wonderful साधन for a happy mind and a productive & fulfilling व्यवहार experience.
Thank you for गीता अमृतम् Swaminiji 🙂
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.
श्लोक १२
इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविता: ।
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव स: ॥ १२॥
By propitiating/worshipping these देवता-s by यज्ञ~ puja, prayer conversation etc., what is desired (इष्टान्भोगान्) will be given to you.
One can pray to any deity, whenever one likes. For instance, Lord Ganesha can be prayed to, for removal of obstacles. Or for योग or वेदान्त study, one can pray to Lord Shiva.
But really, one can pray to any deity, as this specific deity becomes भगवान् for one.
By praying to any देवता, one is invoking the whole i.e. all of भगवान् | E.g. touching the finger of the friend seated next to me in the cinema, invokes the attention of the entire friend.
So, the trust & devotion to the देवता that one prays to, will bless one, of course taking into account the पुन्य and पापा कर्मफल in one’s account.
So, even though praying fervently to a given deity, due to पापा कर्मफल in one’s account, one may not receive the desired result, because of one’s choices in the past.
Then,
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते – if one enjoys what is giving by the देवता-s, but does not offer anything in return i.e. there is no acknowledgement,
then one is as good as a स्तेन (thief).
A thief takes what is not his/hers and behaves like it is his/hers.
So, living life without acknowledging the role of the देवता-s, with a presumptuous sense of entitlement, this is synonymous to me being a thief.
श्लोक १३
यज्ञशिष्टाशिन: सन्तो मुच्यन्ते सर्वकिल्बिषै: ।
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ॥ १३॥
Because one sees the presence of ईश्वर in all of one’s activities,
then, even in the mundane action of eating-
e.g. those who eat and first offer what they are eating to भगवान्,
then they are released from किल्बिष: i.e. the suffering which comes from पापा | So, there is पुन्य because of one’s recognition of भगवान् |
Then, those who eat/experience without first making an offering/acknowledging भगवान्, they gain पापा |
So, one says grace before meals, or chants –
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ ~ ४.२४
Or the traditional brahmana-s, put aside a little food, pray/offer, and then eat.
So, these activities encourage one’s expanding awareness that everything is interconnected.
This is beyond thanking those whose effort would have gone into the prepared meal- the farmer, the grocer, the cook. This is acknowledgement of the deities who preside over the entire process, so I thank/acknowledge them, and am grateful for the meal.
This makes one aware of those contributors to one’s life, with the acknowledgement of the reciprocity of different forms/functions.
And then, if one only does for oneself i.e. one is selfish, with no concept of doing for the other, strangely, one may have feelings of hurt, thinking that why have I not received more. So, one should do introspection if this is the case.
श्लोक १४
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भव: ।
यज्ञाद्भवति पर्जन्यो यज्ञ: कर्मसमुद्भव: ॥ १४॥
From अन्नम् – food/rice,
भूतानि भवन्ति – living beings are borne.
Food is born of पर्जन्या – rain.
And according to वेद, rain is the product of यज्ञ |
So, the collective पुन्य of all people living in a specific location, means that a certain area is blessed with an adequate amount of rain, so that there is a good harvest and the people are nourished.
And पुन्य is borne of कर्म |
Therefore, there is no escape from कर्म |
So, doing the right कर्म in line with धर्म brings पुन्य/happiness to oneself & others.
श्लोक १५
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् ।
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् ॥ १५॥
The understanding of कर्म giving पुन्य & पापा and joy & sorrow respectively, comes from वेद |
The understanding of the different types of कर्म to be done, comes from ब्रह्म i.e. the वेद |
And the वेद comes from the one who is अक्षरम् i.e. the one who has no decline ~ ब्रह्मन् | In मुण्डक उपनिषद्, this word अक्षरम् is used to mean ब्रह्मन् |
Therefore, the वेद is a sacred & a valid means of knowledge.
तस्मात् – Therefore,
सर्वगतं ब्रह्म – the वेद abides in,
नित्यं यज्ञे प्रतिष्ठितम् – the कर्म that one does.
There can be the immediate experienced effect of कर्म i.e. दृष्ट फलम् |
Then, the unseen पुन्य or पापा that one accumulates is अदृष्ट फलम् |
One may ask, how is भगवान् present in पापा?
The law of कर्म is presided over by भगवान् |
E.g. the creator of the video game is not responsible for the choices/actions of the player of the video game.
The creator pervades the creation, just as one’s dream.
So all is भगवान् | भगवान् has created the law of कर्म, so both पुन्य and पापा, order & disorder is भगवान् |
This is because भगवान् is above order & disorder; cause & effect.
So, performance of कर्म is like eating noodles- one may try to eat one strand of noodle, but everything else on the plate comes along with that one strand. Similarly, though only doing one action, all पुन्य and पापा, सुख दु:ख come along.
Therefore, one should be more deliberate and conscious of the kind of कर्म that one does.
So, Sanatana Dharma teaches of action-consequence; there is no escape from the result of कर्म |
ॐ
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.
श्लोक १९
तस्मादसक्त: सततं कार्यं कर्म समाचर ।
असक्तो ह्याचरन्कर्म परमाप्नोति पूरुष: ॥ १९॥
So, having spoken about the glory of कर्म, and that it is not a good idea to run away from कर्म, what is the relationship of the wise person to कर्म?
तस्मात् (therefore), keep on doing कर्म, but do it असक्त:, recognizing that one can only contribute to the result, one cannot control the result.
When one has this attitude after doing one’s best, there is freedom from dependence on the result. So, one stops defining oneself based on the outcome of an event, because a lot of self-judgment is based on how events turned out. Depending on whether the outcome of an event is a failure or success, judgement is placed on oneself, and one struggles with feelings of inadequacy.
Society defines what one needs to be successful, and then when one does not meet up to this, there is self judgement and a struggle with inadequacy.
So, असक्ति: is allowing the flow of कर्मफल in one’s life and not getting too caught up with any outcome. It is समत्वम् |
So, one can go on doing because one want results, but one should understand that one is only a contributor to the result, not the controller/decider of the result.
And by doing this, the पूरुष (person) gains परम् (the highest). How?
Because of doing कर्म without being attached to or obsessed with the results, one gets a contemplative/relaxed mind.
Then, when one listens to शास्त्र, the meaning is clear to one.
When listening, the mind gets distracted, and the words trigger associations with some other memory.
With discipline, the mind is quickly brought back.
This is one benefit of practicing जप, as it helps with this bringing of the mind back to the point of focus.
श्लोक २०
कर्मणैव हि संसिद्धिमास्थिता जनकादय: ।
लोकसंग्रहमेवापि सम्पश्यन्कर्तुमर्हसि ॥ २०॥
The example of Janaka is given. Janaka could refer to King Janaka, the father of Sita-Mata, or to King Janaka who had the dialogue with Sage Ashtavakra.
Both were wise people.
Here, भगवान् श्री कृष्ण: gives the example of King Janaka, saying that by कर्मणैव i.e. by कर्म alone, Janaka got सिद्धि/success.
Here success refers to परम(श्लोक १९) i.e. मोक्ष |
And what motivated King Janaka and others is लोकसंग्रह |
There is the स्वस्ति prayer, praying for the welfare of सर्वम् (all) – all beings from the creepy crawlers to Lord Brahma-ji.
Prayer is a कर्म using the कर्मेन्द्रिय of वाक्, and so it will give पुन्य |
सर्वे भवन्तु सुखिनः । सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु । मा कश्चिद् दुःखभाग् भवेत् ॥
May all be happy.
May all be free from disease.
May all experience what is auspicious.
May all be free from sorrow.
So, because of लोकसंग्रह i.e. for the well-being of everyone, one must perform कर्म, even if one gets wisdom. As one is not seeking wisdom in order to run away from कर्म |
One is seeking wisdom because one knows what the fundamental human problem is i.e. inadequacy because I have taken myself to be a limited form.
Then because of this incorrect concept of myself, one struggles, not knowing that this is a wrong conclusion about myself due to lack of thinking- अविचार सिद्ध |
Even in the light of शास्त्र, if one gets to know the Truth, not doing कर्म is not an option.
Because one has been given a slot in the cosmic wheel, one continues to do/contribute, though knowing the Truth.
E.g. King Janaka even after gaining wisdom, did not walk away to the forest, he continued with his responsibilities/duties.
श्लोक २१
यद्यदाचरति श्रेष्ठस्तत्तदेवेतरो जन: ।
स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ॥ २१॥
श्रेष्ठ: refers to the one who is a leader, the one who is respected in society.
Whatever a श्रेष्ठ: i.e. an important person does, the conduct/behavior of this person, most people will follow.
Nowadays, influencers are famous i.e. people who are famous for being famous; and whatever these people do, everyone wants to do.
Good role models are sportspeople and entrepreneurs as these people show how discipline & hard-work pay off.
And long-ago freedom fighters would be role models.
But now, anyone who is rich and famous is a role model, because this is valued.
Whatever influential people do/say, it is followed.
This is a reminder that in our respective circles, what we do is emulated.
For instance, in the leadership role as a parent, children do what they see one do, not necessarily what is told to be done.
So, all of us are leaders in some role that we play.
Once one is leading change, one is a leader, as change always begins with me.
Ironically, everyone agrees that the world should change, but no one puts their hand up to volunteer to institute change.
Leading change means that one is willing to do what is required.
So, it all starts with me and my self-mastery- how do I manage my time, effort, energy, responsibility.
Then, people will be inspired and they would want to follow what one is doing.
It is not about being a self-appointed leader looking for a title.
It is doing because no one else does, and something needs to be done/organized.
It is not about looking around to see who is going to pick up the slack, or who is going to give me responsibility.
If one is given a responsibility, one may grudge that.
Responsibility is always taken.
But if one takes responsibility, after seeing what needs to be done, one becomes better and more effective at what is taken up.
And so कर्तृत्वम् becomes कौशलम्, with the offering of कर्म to ईश्वर |
So, a person may be involved in लोकसंग्रह in order to prevent others from falling into अधर्म |
Leadership styles differ, as people try without wanting to do what needs to be done- The opportunist just wants to influence a bunch of people, and the idealist wants people to follow exactly one’s vision.
Then, there is a servant-style leader where one does what needs to be done.
So, recognizing that I am a role model for children and for others,
and recognizing the responsibility that I have,
knowing that people are watching me,
there is the understanding that I need to be accountable.
So, everything matters.
ॐ
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.
श्लोक २६
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्त: समाचरन् ॥ २६॥
There are some people who know आत्मा/the truth, and who understand that limitless-आत्मा has never been the doer or experiencer.
These people who know, they should not create confusion amongst अज्ञानाम् (the people who are ignorant).
If one is pursuing वेदान्त, one should learn to say what is appropriate and important.
Because for the one who is ignorant of my infinite nature, कर्म is important.
So, one should not say that कर्म is मिथ्या, why are you getting so hassled.
Also, one should not be selective about certain कर्म- with acceptance of some कर्म but rejection of other कर्म, with the claim/excuse for not doing/accepting the latter since कर्म is मिथ्या |
People already have so much तमस्, with excuses/inertia/laziness not to do, so if one is told not to do, then what will happen?
If the wise person says that one should not do, it will create बुद्धि: भेदम् i.e. confusion in the other-wise.
Because one wants to do कर्म, and have experiences due to रागद्वेष |
Then what should the विद्वान् (wise person) do?
Because the विद्वान् is युक्त: i.e. together as a person; the wise person oneself does कर्म |
So, this is भगवान् श्री कृष्ण:’s advice to the wise people- that they must encourage people to do more कर्म |
कर्म is not opposed to knowledge.
One can do lots of कर्म or less कर्म |
What matters is what conclusion have I made about myself. Is it based on reality?
If one considers oneself as कर्ता, then there is a lot of self-judgement. If one did something well, then one wants to work to maintain that, or do better and derive fulfillment from that. And if one thinks that one is a loser, that I don’t want to do anything, that I don’t care, then also there is self judgement with comparison of oneself to others.
All this damning self judgement is based on the wrong conclusion that I am this much only, that I am a human being only, that I am this limited body/mind only.
The truth is that I am much more than that.
भगवान् आदि शङ्कराचार्य, भगवान् वेदव्यास, all ऋषि-s were so involved in so many different kinds of कर्म | भगवान् आदि शङ्कराचार्य walked all over India, and wrote so many commentaries all for लोकसंग्रह | Then, his शिष्य-s painstakingly copied his work on palm leaves for posterity.
So, what makes one do कर्म? It is प्रकृति |
श्लोक २७
प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: ।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ २७॥
प्रकृति is माया शक्ति | It is the material cause i.e. all modifications seen around us, including this body/mind.
सर्वश: कर्माणि – All कर्म done by all beings,
is impelled by the गुण-s.
And प्रकृति/माया शक्ति is made of the 3-गुण-s.
The पञ्चमहाभूत-s are all combinations of सत्त्व, रजस् & तमस् |
सत्त्व is knowledge, clarity & purity.
रजस् is intense emotion and activity.
तमस् is inertia, laziness, sleepiness, reduced activity.
These गुण-s are the constituents of माया |
गुण-s cannot be strictly translated as ‘qualities’, as a quality has to be present in something, it cannot exist independently, e.g. the color orange can be present in a cloth. Conversely माया is made of the 3-गुण-s.
अहंकार विमूढात्मा – Everyone who has a sense of self concept/individuality, is deluded by this notion and thinks अहम् कर्ता i.e. I am the doer.
इति मन्यते ~ this person thinks like this.
These गुण-s account for differences in personality. For instance one person is active wanting a lot of excitement, versus another who prefers to relax, or another who wants to explore and learn.
So, one’s personality can be innocuously seen in the way one vacations, or what someone orders/eats, and this can make one judgmental of another due to personality differences.
But here भगवान् is saying that all of this is due to प्रकृति / these गुण-s.
In some people one गुण may be dominant.
The dominant गुण may depend on one’s stage of life. E.g. since the phase of motherhood demands a lot of activity, therefore there may be more रजस् |
Also, throughout the day, गुण-s change in the individual & the environment.
So, the personality interacting with the sense objects is all the play of प्रकृति |
Judgements are made based on one’s energy level, enthusiasm, achievements. But these judgements are all based on अहंकार, but अहंकार is विमूढात्मा i.e. one is deluded due to the play of गुण-s/प्रकृति |
Sometimes, one cannot help oneself and does an action unthinkingly, e.g. open a bag of Lays potato chips and eats, and then afterwards one considers- was I really in charge of the situation? It was the गुण-s all the way.
So, one can keep shifting from judgement to judgement due to this play of प्रकृति |
So, all drama is due to personality difference due to प्रकृति / the 3-गुण-s, and we are seemingly conditioned by these…
Or are we?
श्लोक २८
तत्त्ववित्तु महाबाहो गुणकर्मविभागयो: ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८॥
The play of the गुण-s express in the body-mind sense complex.
Everyone has सत्त्व, रजस् & तमस् | All are important, no one is superior to the next.
For instance, if one works hard all day, it is good to have तमस् to go to sleep at night.
भगवान् श्री कृष्ण: addresses Arjuna as महाबाहो (the one who is mighty armed), and tells-
the one who knows the truth of गुण & कर्म, which is that some people are inclined to do certain कर्म due to गुण |
One can ‘feed the गुण’, e.g. by doing certain activities that one likes, it cultivates the respective गुण |
So, one can be born with certain गुण-s, and these can change depending on how they are nurtured; and even during the day गुण-s change.
So, one should not think that one is conditioned by the गुण-s, though they give one their personality.
तत्त्ववित् ~ the knower of the reality understands that,
प्रकृति or माया शक्ति is really a शक्ति of ब्रह्मन् the limitless.
I am not conditioned by the condition of the body or mind.
So, if I define myself as अहंकार, this is विमूढात्मा |
I remain as विमूढात्मा अहंकार because this कर्ता identity makes me feel so important.
E.g. The retired colonel still uses the title Colonel(retired), though he has long left the army.
Because one feels defined by that role, it lingers and stays as one’s identity.
So, it is time to drop this अहंकार identity, but because it made one feel so powerful, one holds on to it.
Therefore, with the understanding of the play of प्रकृति, one should not be too judgmental of oneself or the other.
One should know That which is present in & through all qualities, experiences, and situations of lifetimes is तत्त्व/reality, and then that person in never bound.
ॐ
Sometimes I forget to see what I am struggling with is in fact the results of a contribution I made, with the best effort I could. I fail to realize whatever it is that hurt me were just the results and out of my control. So I try to pick apart the results and obsess over figuring out where I might have gone wrong in my contribution, etc trying to control what I really cannot control. I am thankful for this reminder that keeps coming from learning with you, Swaminiji. That I can stop defining myself by the outcome of an event .. it is so freeing to remember this. 🙂
We are exploring the relationship amongst कर्म, कर्मफल, and how one defines oneself.
According to शास्त्र, कर्म has nothing to do with how I define myself.
E.g. One can do one’s स्वधर्म as a butcher in the slaughterhouse, or as a पण्डित in the temple doing पूजा |
Depending on the slot that one has, the कर्म that one does gives कर्मफल in the form of पुण्य & पापा. This is where one is deluded by प्रकृति |
We define ourselves by प्रकृति, in terms of our personality being सत्त्व, रजस् & तमस्, and then struggle out of self-judgment.
When I define myself by प्रकृति, I can say that I am mix of सत्त्व & रजस् ~ I am dynamic, motivated backed by sound discrimination.
But, then, no matter how much effort is made, it is a no-win situation.
Why?
Because प्रकृति/माया शक्ति (सत्त्व, रजस् & तमस्) is always in flux at the cosmic level, at the level of society & at the level of the individual.
*श्लोक २९*
प्रकृतेर्गुणसम्मूढा: सज्जन्ते गुणकर्मसु ।
तानकृत्स्नविदो मन्दान्कृत्स्नविन्न विचालयेत् ॥ २९॥
Any कर्म done is impelled by प्रकृति (सत्त्व, रजस् & तमस्). सत्त्व, रजस् & तमस् are the गुण-s of the body-mind-senses (discussed in श्लोक २७). But according to this, I define myself as कर्ता |
Those who are सम्मूढा: i.e. confused & deluded by प्रकृति, which are the modifications of the गुण-s in oneself,
What will happen to them?
सज्जन्ते गुणकर्मसु – They get totally bound by this गुण & कर्म |
But, the one who knows कृत्स्न(completely) आत्मा free from all गुण-s, should not disturb the one who is मन्दान् i.e. the one deluded by these modifications.
E.g. One can observe the many crocodiles at the crocodile park close to Chennai. It is easy to mistake the crocodile for a rock as they don’t move much, only using a total of ~190 calories for all daily activities!
If one were to resist the lazy demeanor of the crocodile, saying that it should increase its activity, then who is मन्द:? The crocodile will most certainly pounce on its prey when it needs to.
So, all creatures behave according to how they are programmed by प्रकृति ~ the snake slithering, the turtle withdrawing its limbs, the cheetah running fast, the coronavirus mutating.
So, प्रकृति explains the स्वभाव of different species including human beings. Some humans may be very actively involved in a lot of projects, or others are fine with just a few to give their time & attention to. This is the personality.
But, if one defines oneself by this personality, then this is a problem.
Because, I get bound by it.
Then, I always want to push myself, thinking that I need to work harder, but really this is not the only solution to success.
If I give more focus to one aspect of life, will balance be maintained in all relationships and roles? If I delude myself into thinking that more time & effort at work will give a better result, then what happens to all other roles & family relationships? Then family relationships & friendships go down the drain, and then when one needs help, there is no one there to support.
So, how are we defining ourselves? Are we mistakenly thinking that more कर्म will give मोक्ष? E.g. more वेदान्त classes, more meditation etc. This is a sign of रजस् |
Regardless of what or how much one is doing, am I able to see the meaning of life and the meaning of limitless ब्रह्मन् as I?
If people around one are engaged in different types of work, and the wise person says that कर्म will not give मोक्ष, this will bring disturbance.
Because then one thinks that no matter how great one is at one’s job, how wonderful one’s relationships are, then it does not matter, because it will not give मोक्ष |
And this is the truth- no matter what one does, only ज्ञानम् gives मोक्ष ~ the knowledge that I was never the कर्ता nor भोक्ता | But whom this truth is shared with is important.
If there is a person trying to do one’s job, telling that person that कर्म will not give मोक्ष, brings confusion to them. As then the person wants to withdraw from कर्म | And anyhow the person did not want to do anyway, because doing was such a big effort.
But at the same time the person does not have enough अन्तःकरण शुद्धि: to pursue मोक्ष |
Therefore, as we study वेदान्त, we should be mindful of what we say to whom.
The one who knows आत्मा, should not disturb the one who does not know and does not care to know, because they are मन्द (do not have विवेक i.e. knowing what is right versus what is not right).
All pursuit & performance of कर्म, whether it is सत्त्व-based~pursuit of knowledge & clarity in any area, pursuit of धर्म, pursuit of a lot of activity, all of this comes from a sense of अपूर्णता(incompleteness).
Therefore, depending on one’s personality, one acts accordingly in a given situation. But all of this is for what?
At face value it may be to put food on the table, or to have fun.
But, the root cause is that I think that I am not enough with what is here with me.
So, what shall we do?
* श्लोक ३० *
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वर: ॥ ३०॥
Given that there are disturbances in the mind, because of what we have done, or not done, and all wishes/desires that we have, then what shall we do?
So, भगवान् says-
मयि सर्वाणि कर्माणि ~ all of your कर्म,
you offer it to me.
You are fascinated by संन्यास, then this is your संन्यास |
And with what kind of mind should कर्म be offered? अध्यात्मचेतसा i.e. let the चेतस्(mind) be discriminatory, with विवेक, wanting to know, a mind that learns the sweetness of surrender.
And then what happens as a result?
What disturbs one is:
~ our आशी: i.e. our hopes & fears, and
~ मम: i.e. what is mine.
So then, with this offering, one becomes free from the preoccupation with the future, and from the sense of ‘my’ness.
भगवान् श्री कृष्ण: addresses Arjuna, telling him,
युध्यस्व ~ fight.
He says this to Arjuna because it is Arjuna’s duty as a क्षत्रिय to fight battles in order to uphold धर्म |
And भगवान् says to do this विगत(without) ज्वर: (fever) i.e. without anger & frustration.
So, भगवान् श्री कृष्ण:’s teaching is that this is a job to be done, so just do it.
E.g. As a couple gets ready to be wedded, more emphasis is placed on the wedding day (the decor, clothes, food, guest list), than on the marriage ahead.
Before taking the leap, the couple should consider, are we good at fighting with each other? How do we resolve a disagreement? Can conflicts be resolved in such a way that no grudges & regrets are carried forward? With love, hopefully the benefit of the doubt is given to the other.
We observe ourselves/others still thinking about situations long past because the event still bothers us. Therefore, one should give the other the benefit of the doubt and trust.
One must understand that the other is not out to attack me, and also that I myself will not attack the other. Or else one gets caught up with what will happen.
Then again & again, one chews over and regurgitates the thoughts of ~ how will it be? will it be okay? what wilI I do?
If one doubts whether one can handle the situation, simply offer the कर्म to भगवान् |
So, any doubts, fears, emotions, e.g. anxiety, one should offer to भगवान् |
Offering to भगवान् means that one sees that one’s ability to do any kind of कर्म is pervaded by the laws of कर्म, and the different results that I get are as a result of कर्म |
E.g. choosing to have a relationship with a certain person, choosing to go to another city.
In this way, I see myself as a दास of भगवान् |
In the वैष्णव tradition, some people are given a surname like दास (the one who serves). It is a good reminder that I am here to serve, to do सेव |
Whatever कर्म I do, I see it pervaded by the laws of कर्म all the way~ पुण्य & पापा are shaped by भगवान् Himself.
Then, performing कर्म with this understanding, I feel so light, knowing that भगवान् will take care, trusting that I am taken care of.
When भगवान् श्री कृष्ण: tells Arjuna that you may fight, it is because Arjuna is a क्षत्रिय, and as his duty he has to fight. So, this is not a license for everyone to fight.
With respect to one’s sense of ‘my’ness, if one’s opinion is challenged, can one keep aside their opinion and still relate to the other. E.g. There can be 2 opposing opinions- one likes versus the other hates the Prime Minister. Fights can break out within families due to rigid stances on these matters. But can one keep aside their political opinion and still relate to the other?
So, a lot of disagreement is due to this ‘my’ness.
But one feels so strongly- It is my opinion; how can you go against me? It is my word. This is how I feel.
With the exploration of a disagreement, it always starts with ‘I felt like this’. But all that is felt is a reaction to what has happened.
So, it is to get out of the strong ownership of that emotion.
After an argument, if I am feeling hurt & upset, the other is also likely feeling like that way too. The other person’s feelings are equally valid, regardless of who is right and who is wrong.
But one only focuses on ‘my’ emotions, because like the child who throws a tantrum for ‘my’ toy, one does not want to part with one’s feelings.
Given all these difficulties, भगवान् says do not worry,
offer all this upset feeling to Me, recognizing and telling भगवान् ~ I am upset, I see the emotional order pervaded by You, I do not resist it, I do what I can in all my different roles.
This is भगवान् श्री कृष्ण:’s response to Arjuna on how to fight.
Whatever कर्म one is doing, I am put in a situation where only I am called upon to respond i.e. there is a manifestation of धर्म operating.
And to keep the प्रवर्तितं चक्रं (cosmic wheel) [श्लोक १६] in motion, I have to do my bit.
So, I surrender with understanding pervaded by the fact that everything is given to me, and I do what I can. कर्मफल is taking care of the present and will take care of the future.
So, I give up the associated feverishness (this preoccupation with the future and with what I think is mine), and approach all life-experiences with an attitude of कर्म योग |
How often does one have कर्म योग attitude? श्लोक ३१…
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
The question arises- if one’s behavior is because of one’s स्वभाव, then should one attempt to control it?
So, this is an important verse-
* श्लोक ३४ *
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ ।
तयोर्न वशमागच्छेत्तौ ह्यस्य परिपन्थिनौ ॥ ३४॥
Here, राग-द्वेष is discussed-
राग ~ strong like,
द्वेष ~ strong dislike.
In this श्लोक, we see the word इन्द्रिय repeated for emphasis.
E.g. In the Indian culture to indicate that one would like a cup of very hot tea, one may ask for a cup of ‘hot, hot tea’.
So, repetition here is for emphasis.
इन्द्रियस्येन्द्रियस्यार्थे ~ in different sense objects related to the sense organs,
there is the potential for राग-द्वेष |
So, तयो: (in relation to these 2) i.e. राग & द्वेष,
वशमागच्छेत् ~ do not be under their control.
Both (राग & द्वेष) are like परिपन्थिनौ (enemies) i.e. they do not wish well for me, they are not helpful to me.
One’s unique personality is due to राग & द्वेष |
But one confuses love with obedience & control, e.g. if you love me you will sit down.
Or, I want my work-environment & colleagues to be a specific way.
However, when that strong like or dislike defines & controls me, and dictates how I am with others, then it becomes inimical to me.
All conflicts in one’s life are due to great रागद्वेष |
So, one should introspect- what are my राग-द्वेष ?
One observes रागद्वेष where there is the concept that things ‘should’ be done like this, beyond something being desirable, but rather dictating one’s mood.
If राग is fulfilled, one is in a great mood, but if it is not fulfilled, one says that I had a lousy day.
So, this has to do with one’s subconscious as what one likes or does not like, clashes with what the other person wants.
So, one should engage in a dialogue with the other and determine what is okay with the other, and how best I can contribute to the situation.
भगवान् श्री कृष्ण: does NOT say to do नाश(destroy) of one’s राग-द्वेष, as any skill/ability that one has, e.g. music, is because of one’s राग, and it has served one well.
So, what is being said is that one should not come under the control of रागद्वेष |
Instead one should align one’s रागद्वेष with धर्म i.e. what contributes to the well-being & welfare of the other, as well as to my well-being & welfare.
E.g. A woman misunderstood this verse and thought that it was her राग that she did not want to be mistreated by her abusive partner. This is not the meaning.
And one should do कर्म in the light of कर्म योग, so that one does not come under the spell of रागद्वेष |
The problem is not with राग-द्वेष, but the level of identification with one’s रागद्वेष – it is the compulsion to act upon the रागद्वेष, e.g. ‘can’t eat just one’ Lays chips. So, people sometimes use the strategy of not keeping the item of राग in stock at home e.g. cigarettes.
If one has a strong राग, one will have a corresponding द्वेष |
E.g. if I love kind & generous people, then I will avoid selfish & manipulative people.
All of us have the capacity to be either so we should not categorize others like this.
So, I can recognize रागद्वेष as part of the order that is भगवान्, and understand that due to the repetition of different thoughts I have likes & dislikes.
I cannot remove this रागद्वेष completely, but I can reduce these to preferences.
Desire is a privilege, so I should not allow desire to bother me. If it is fulfilled great, but if it is not fulfilled, then it should not be a problem.
Because anyway I do not define myself by the outcome of an event.
I am चैतन्य | In this व्यवहार role, I work on different things – some work out, some do not.
I do what I can with my रागद्वेष in line धर्म, offering it to भगवान् with कर्म योग बुद्धि:, so I do not come under the spell of रागद्वेष |
Otherwise, one thinks that I have conflict with people, but the conflict is due to the intensity of one’s रागद्वेष projecting how one wants people/situations to be. And if they do not align with my expectations, then all hell breaks loose.
So instead one should bring in the attitude of कर्म योग |
ॐ
* 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
Great discussion of sloka 3.17 on the duality of Samkhya. That clarification was very useful to me.
It is noteworthy that Pujya Swamiji repeated the Brahmarpanam prayer/prayer before meals twice-
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४॥
The third chapter of the श्रीमद् भगवद्-गीता concluded with the teaching of how Arjuna and all of us can overcome binding desire. ‘Binding’ is specified, to distinguish binding desire from काम | काम is a valid pursuit according to the वेद | Binding desire is when काम debilitates one, and I must have it by hook or by crook.
The permanent solution to binding desire is understanding that I am ever दृग् (Seer), I am never दृश्यम् (seen). The seen is the desire and all that comes along in its wake.
In transaction, one can manage desires~ by prioritization, making desires goal-oriented, being process-focused, and aligning desire with धर्म | However, true independence from binding desire comes from recognizing my स्वरूप and abiding in it.
The divisions into chapters of श्रीमद् भगवद्-गीता is only for our sake, depending on the topic being elaborated by भगवान् श्री कृष्ण: | श्रीमद् भगवद्-गीता talks of 18 योग:-s. योग: here means topic. And each chapter is titled according to the predominant topic spoken about within.
* श्लोक १ & २*
श्रीभगवानुवाच ।
इमं विवस्वते योगं प्रोक्तवानहमव्ययम् ।
विवस्वान्मनवे प्राह मनुरिक्ष्वाकवेऽब्रवीत् ॥ १॥
एवं परम्पराप्राप्तमिमं राजर्षयो विदु: ।
स कालेनेह महता योगो नष्ट: परन्तप ॥ २॥
This Chapter Four talks of ज्ञान in the form of कर्मसंन्यास |
भगवान् begins Chapter 4 by outlining the lineage of the Teaching.
Based on all that has been said so far in all verses, the two main topics we have seen are-
(i) the nature of आत्मा; ज्ञानम्,
(ii) the lifestyle that helps one to get (i).
If one is pursuing धर्म, अर्थ, काम, alongside with मोक्ष, then this lifestyle of कर्म योग is prescribed.
If we look at the time we dedicate to वेदान्त, it is about 4 hours/month for गीता अमृतम् | This does not amount to much time over the timespan of a year. If we compare this to a weekend camp immersive experience where there is ~8-10 hours of classes; this can equate to over 2 months of classes (using the above 4 hours/month).
So, one hour/week is so little. But even with this little time of one hour/week, the power of this tradition is so great, that one’s life can be changed.
Here, भगवान् is saying that all that I have told you about knowledge and the 2 lifestyles i.e. कर्म योग & संन्यास, that I have pretty much said all that I needed to say, and I have given you the Teaching.
This is what is meant by इमम् |
इमं योग ~ This योग refers to knowledge and the lifestyle (कर्म योग & संन्यास).
संन्यास is an exclusive pursuit of मोक्ष, where धर्म, अर्थ, काम are pursued to the least minimum.
We have seen in Chapter 3 that no one can live without doing कर्म |
The संन्यास does minimum कर्म alone, leaving all time & effort for learning & teaching.
Whereas with कर्म योग lifestyle, one pursues other things alongside pursuit of मोक्ष- श्रवणम् (attending classes), contemplating on what is learnt and applying it to one’s life etc. This is done with the ultimate purpose in mind, so that when one is ready, one pursues ज्ञानम् full-time.
संन्यास is both a lifestyle and it is indicative of knowledge.संन्यास means सम्यक् (well done/completely) न्यास: (giving up) i.e. giving up completely.
So, if it is a lifestyle, then it is a choice of how one wants to live one’s life. There are vows involved in accepting संन्यास | And only a select few will take it, and only a select few are ready for it.
But what is non-negotiable is the संन्यास of कर्म in the form of ज्ञानम् |
So, संन्यास लक्षणम् is कर्म संन्यास |
कर्मसंन्यास is to give up completely my notion/identity of being a limited person.
But, I cannot even give up an opinion, so how do I give up this strong notion of being a limited individual?
So here the sense of identity that I gained recognition & self-worth from and held on to,
in the light of knowledge, I give it up by seeing the Truth of it.
Also, previously भगवान् has spoken of कर्म योग as a disposition and lifestyle, and as an approach to कर्म & कर्मफल |
Here भगवान् says that, प्रोक्तवान्~ All I have said,
I have taught to विवस्वान् (सूर्य भगवान्).
विवस्वान् did not keep this knowledge to Himself, He did not get too precious about it.
He passed it on to मनु, who taught it to इक्ष्वाकु |
So, here we see भगवान् referring to important figures in the particular Teaching lineage of the सूर्य सम्प्रदाय |
*N.B.* – एवं परम्पराप्राप्तम्
The knowledge gained, has been gained through the परम्परा i.e. it is a Teaching tradition that has been handed down from one generation to another.
And was it only for the ऋषि-s? No. It was also for राज-s who were Sages, e.g. King Janaka, in addition to the ऋषि-s.
This shows that people who were highly accomplished also had a value for this knowledge. They were not consumed by धर्म, अर्थ, काम only. They also pursued मोक्ष |
But,
कालेन – since time has elapsed,
योगो नष्ट: ~ this योग (Knowledge) that I taught you, which has been going on in the lineage, It has declined in the world.
(नष्ट means destroyed, but in this context, it means that it has declined)
भगवान् is not lamenting about this, it is just a statement of fact.
Often, we initially join class with great enthusiasm. Then, life happens, and we miss class, and feel badly about it and then drop out. Instead of thinking- Oh I missed class, so I should try to catch up; this resignation is there.
And then our clever mind uses cognitive dissonance to explain away, and rationally justify either at the conscious or subconscious level why we cannot keep up so that we don’t feel badly about ourselves.
The ones who stick with it are very few in every generation.
Here on the battlefield, भगवान् is talking to Arjuna in द्वापर युग on the cusp of कलियुग, and even then there were very few takers for this knowledge.
And now in कलियुग with the complete decline of धर्म, there is even less interest.
Importantly, as भगवान्, भगवान् श्री कृष्ण: is highlighting the परम्परा |
परम्परा is the lineage of the flow of knowledge that takes place from one generation to another.
सम्प्रदाय is used interchangeably with परम्परा | सम्प्रदाय means that which is given completely. [सम्यक् – good, well done, completely; प्रदानम्-giving]
E.g. In academia/ “academentia”, insecurities can come up, so the secular knowledge isn’t completely shared between teacher & student.
But ब्रह्मविद्या is the only thing that can be given completely, because the knowledge is of me as completeness/पूर्ण.
So, it is सम्यक् प्रदानम् – completely given, because I am पूर्ण i.e. I am complete in & of myself.
Therefore, सम्प्रदाय reflects the lineage/teaching tradition that is the central aspect of Sanatana Dharma Hinduism.
There is no central institution in Hinduism.
The सम्प्रदाय is the lineage of knowledge which is dotted across the landscape of Bharat that has kept Sanatana Dharma alive.
The methodology is very thorough since it is immersive learning, with one cycle of learning being 12 complete years full-time.
Each सम्प्रदाय/Teaching tradition/lineage has a central deity, e.g. Lord Shiva, Ganapati Baba, Devi Mata, with different ways of worship/practices, and various dispositions on how they look at wealth, health, the world, and the relationship between the world and the individual.
However, there are a lot of commonalities, though the सम्प्रदाय-s may be different. For instance, there is agreement that everything is sacred, even if there are different ways of looking at reality.
For example, Reality may be looked at as द्वैत with two separate entities of the individual and भगवान् | Or, it can be considered that I am part of ईश्वर | So, there may be different ways of looking at Reality.
But, what is important is the culture of reverence which is present in all सम्प्रदाय-s.
So, one can travel anywhere within India and feel at home if one goes to a temple, or meets a religious person from another सम्प्रदाय |
We see this deep श्रद्धा at pilgrimage sites, e.g. at प्रयाग् we see different people of all ages praying to any form of भगवान्~ from different deities, to the river, or to the milestones on the roadside, and it is accepted by all, it is okay.
This culture of reverence that is there, is borne of the recognition that all that is here is sacred, all is ईश्वर | This culture is transmitted through the entire culture associated with every सम्प्रदाय/lineage.
So, importantly in these verses we see-
~ ब्रह्मविद्या is given completely.
~ Specific names are mentioned in श्लोक १ to highlight the role of the सम्प्रदाय for learning to take place.
~ The mention of the सम्प्रदाय also shows that this teaching is not something new, it has been around for a long time.
* श्लोक ३ *
स एवायं मया तेऽद्य योग: प्रोक्त: पुरातन: ।
भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ॥ ३॥
अयं मया प्रोक्त:~ all this said so far, by me,
(प्रोक्त:~ said)
it is पुरातन: ~ it is old, but ever new i.e. it is ancient but ever relevant.
So, possible concerns that Arjuna may have had at this time are:
– So then is this ancient knowledge applicable to me?
– Would our friendship last after भगवान् श्री कृष्ण: teaches me?
– What does भगवान् श्री कृष्ण: think of me?
Therefore, to remove Arjuna’s probable concerns, भगवान् श्री कृष्ण: says-
You are my भक्त, you are my सखा (friend).
भगवान् also says that I am telling you one great secret~ उत्तमम् रहस्यम् |
This Teaching is considered a रहस्य/secret.
It is not that one wants to deny/deprive someone of this knowledge,
but at a minimum, in order for one to understand, there should be भक्ति, with trust in भगवान् |
Some relationship with भगवान् is important, or else this knowledge has no point.
Therefore, we should reclaim trust if it has been eroded in life. Otherwise, we may not trust anyone, and always be second guessing their intention, and this can translate to doubts in the relationship with the Teacher who is part of the Teaching lineage.
So, भगवान् श्री कृष्ण: assures Arjuna, telling him that you are dear to me as a भक्त/devotee and as a friend, and this is why I am sharing this Knowledge with you.
Arjuna may have also thought, why did you not tell me this earlier, when we spent 12-13 years in the forest.
So, this could also be why भगवान् श्री कृष्ण: reassures Arjuna in this way.
This highlights the relational aspect of a Teacher-student relationship.
The Truth is actually glaringly obvious. But one has been looking externally/outwardly.
E.g. Even now, though one is studying वेदान्त, if one sees or hears an ad on the secret to ultimate happiness, one will check it out since the senses are turned externally outwards and one thinks that something external will give this happiness to me. Similarly, there is an appeal to the idea of a short crash course versus 12 years of study.
But metaphorically, भगवान् has hid that which is most precious in one’s own heart. So, I am the problem, but I am also the solution.
I have looked all over, went on all pilgrimages ~ spiritual and psychedelic, but really I am that पूर्ण that the वेद talks of.
But then one asks ~ how is it possible that I am पूर्ण? Therefore, the Truth remains a secret, because even if it is revealed to me, I do not fully assimilate it..
The basis of the Teacher-student relationship is both devotion & friendship.
Friendship is one of the most under-rated & undervalued relationships, but it is the basis of all relationships as there is an emphasis on equality. One is not trying to change the other, only support.
For instance, in marriages, once friendship is there, one can weather any storm.
But, if there are too many रागद्वेष, then this can be a problem.
So, this knowledge which is a part of the Teaching lineage, this knowledge which is given completely, भगवान् is sharing now with Arjuna because he is dear to Him, he is His सखा/friend.
And this knowledge is not something new, it is present in every सम्प्रदाय/मठ |
मठ is a traditional institution of learning in India, with different teaching traditions.
In some मठ-s, the teaching tradition is relegated only to initiates.
There may be Public Teaching which is accessible to all, but then advanced level is only taught to certain people because they have gained a certain maturity for it.
Also, not all सम्प्रदाय-s will teach अद्वैत वेदान्त; others may have विशिष्टाद्वैत, द्वैत etc.
But, one is respectful to all मठ-s | For instance, though in उपनिषद् class the argument of द्वैत may be demolished, one always treats people from the द्वैत सम्प्रदाय respectfully.
We must remain united as Sanatana Dharma, with no divisions due to differing theological positions, with धर्म remaining as a framework in one’s interactions with the other.
* श्लोक ४ *
अर्जुन उवाच ।
अपरं भवतो जन्म परं जन्म विवस्वत: ।
कथमेतद्विजानीयां त्वमादौ प्रोक्तवानिति ॥ ४॥
Here, Arjuna has a question.
Arjuna tells भगवान् श्री कृष्ण: that I know about your birth and life, but विवस्वान् was born a very long time ago, so Arjuna thinks, how is it possible that भगवान् श्री कृष्ण: taught विवस्वान् ?
Arjuna, may have been wondering~ is everything okay with You श्री कृष्ण:? We pray to सूर्य भगवान्, so how is this possible? Where is the proof that You indeed taught this to विवस्वान् ?
* श्लोक ५ *
श्रीभगवानुवाच ।
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन ।
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ॥ ५॥
भगवान् responds that indeed there have been many births (जन्मानि-plural for birth); that so many lives have passed for you and me. In this way भगवान् references rebirth.
भगवान् says- And I happen to know all of my lifetimes/manifestations,
but, त्वं न वेत्थ ~ you(परन्तप- Arjuna, the scorcher of all enemies) don’t know.
Our mind is so caught up dealing with memories of this lifetime, imagine how difficult life would be if we remembered all prior lifetimes?!
So here भगवान् श्री कृष्ण: is hinting that He is भगवान् |
* श्लोक ६ *
अजोऽपि सन्नव्ययात्मा भूतानामीश्वरोऽपि सन् ।
प्रकृतिं स्वामधिष्ठाय सम्भवाम्यात्ममायया ॥ ६॥
Here, भगवान् श्री कृष्ण: says-
I am अज: ~ I was never born,
I am अव्ययात्मा ~ my knowledge does not change/reduce/decline,
I am ईश्वर: ~ ऐश्वरस्य भाव: i.e. overlordship- the one who doesn’t have a boss.
I am the causeless cause, the Lord of all भूत (beings); both the material and the intelligence is भगवान् |
My own प्रकृति I wield and use this material cause as an instrument for सम्भवामि (to come into manifestation).
आत्ममायया ~ I am not born as a result of कर्म, but by my own creative power.
So, for the Magician, there is no magic. The Magician knows the sleight of hand used in performing the trick. But to the onlooker/experiencer, it seems as if it is magic. For the Magician, he wields his own power.
In this way, भगवान् श्री कृष्ण: refers to Himself as भगवान् |
So we see from श्लोक १- ८ that स्तुति/glory is done of the गीता with:
– स्तुति/glory of the परम्पर,
– reference to the manifestation called as अवतार |
So here भगवान् is leading up to why He comes on this Earth.
So, Arjuna’s question in श्लोक ४ is a valid question because in Arjuna’s mind, he knows भगवान् श्री कृष्ण: in this lifetime.
But when भगवान् says, I am भगवान्, it is not a statement of arrogance, it is a statement of Truth.
I am भगवान्, I was never born, I oversee all that happens. माया is my शक्ति and I wield it.
So the question comes- why is all this?
Arjuna may have had that question- why did भगवान्, the Lord of all beings who wields प्रकृति & माया, come here?
So, then श्लोक ७ & ८ come which are famous verses which refer to being an अवतार |
अवतार is an incarnation/manifestation of भगवान् |
So, भगवान् says-
* श्लोक ७ *
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत ।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् ॥ ७॥
यदा यदा- Whenever,
धर्मस्य ग्लानि: भवति- there is a decline in धर्म,
भारत् ~ Arjuna (descendent of भारत्),
अभ्युत्थानम् अधर्मस्य ~ when there is an increase in अधर्म, with wrong living everywhere,
तदा ~ then,
आत्मानं सृजामि अहम् ~ I bring myself into a particular incarnation.
श्लोक ८ further describes the purpose of अवतार –
* श्लोक ८ *
परित्राणाय साधूनां विनाशाय च दुष्कृताम् ।
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ८॥
So, the purpose of अवतार is to protect the साधु-s/good people i.e. the one’s aligned with/committed to धर्म |
One’s commitment to धर्म shows as one being a धर्मी i.e. one lives धर्म |
सामान्य धर्म includes:
– अहिंसा ~ causing the least injury,
– दया ~ compassion,
– दान ~ giving what I have,
– इन्द्रियनिग्रह ~ mastery of the sense organs.
In values, there is always scope for one to improve and grow more.
– With the value of सत्यम्, people know that they can depend on me. If I give my word, they know that I will honor it, and that I will speak the Truth. This is because one is aligned to functional reality. One is focused on what is, instead of what is not and what I do not have.
– शौचम् ~ value for cleanliness both external and internal. So internally one does not nurse a lot of regret/guilt.
But, one has so much hurt/guilt. So, one should deal with it by either processing it or throwing it out, but one should not carry it forward.
So, भगवान् says that I have come as an अवतार, so people can live a good life i.e. a life of धर्म |
One should recognize that there is goodness in me, and see the goodness elsewhere, and know that I do what I can to contribute to a lot of change. And this goodness & धर्म can be the basis for the pursuit of काम & अर्थ |
So, people doing good should be protected.
What about those doing अधर्म?
दुष्कृताम् विनाशाय ~ destroy those who are following अधर्म |
This should not be taken literally.
Some people, e.g. a terrorist may not be available for any transformation, and because they are killing civilians, they have to be destroyed i.e. they have to be killed. In this way हिंसा is as important as अहिंसा | But, one should note that the धर्म of the civilian is अहिंसा; हिंसा is reserved for the defense force, if required.
अधर्म can also ‘die’ when a person has a change of heart and no longer does actions that are अधार्मिक् |
For instance, laws can cause fear in people and so prevent अधर्म |
For example, in Saudi Arabia one’s hand can be chopped off for stealing. So, the fear of the consequence is the motivating factor that keeps the person in line.
But also, one should see the value of values.
सामान्य धर्म may be presented as moral injunctions. But we are naturally rebellious and so do not want to follow.
But if I see the value of values, e.g. दानम्, then I give as a person.
But one should not give as overcompensation. E.g. Karana from the Mahabharata was very denied and deprived in childhood. He took the value of दानम् to an extreme. He was born with armor, but he gave it away when it was requested of him because he wanted to uphold the identity that he did not refuse anyone who came to him. In this way he endangered his own life.
So, one should not take a value to the extreme; one should understand the context and apply it.
With respect to दानम्, one should see what giving does for me & others too.
When one lives a life of धर्म, one feels happy about it, and rests comfortably. And this is okay to feel happy about the good I did, knowing that I am definitely contributing to the happiness of others also.
So, the reason for divine incarnation is for धर्मसंस्थापनार्थाय~ the purpose of establishing धर्म | It is to-
(i) Protect the people who are धार्मिक् |
(ii) Destroy/convert the people who are अधार्मिक् |
(iii) Establish धर्म |
Through the constitution/justice system, it enforces certain behavior based on crime & punishment.
But धर्म is a self-regulating framework, where by understanding the value of धर्म, everyone regulates themselves because of the understanding of the consequences of doing wrong.
E.g. Self-regulation for Kumbha Mela- though there are kilometers of people, there is no stampede with resultant death. The police on horseback move around the crowds and due to the fear of being trampled, everyone becomes organized and self-regulated.
धर्म is like this.
When one does not follow धर्म, e.g. if one hurts another, one regrets it, and it gnaws at one.
This is because धर्म lies in one’s heart. This is भगवान्’s gift so we are able to self-regulate due to this voice of धर्म |
This voice should be loud & clear, but sometimes we subdue and pacify this voice.
The more I create division in the way I think and act, e.g. I think something but do something else, then I am not together as a person. Then, I am not available for any pursuit.
And if there is this internal conflict, there is no harmony/happiness. Then, there is no more meaning left in life.
This is the disturbance in धर्म at an individual level.
Then, there is धर्म at the level of society, where what is good is rewarded. There are structures, guidelines and organizations that uphold ethics.
So, when भगवान् talks of the establishment of धर्म, He is talking of the establishment of धर्म at the level of society also.
So, in order to establish धर्म, in every युग, भगवान् takes अवतार |
Time is cyclical. One कल्प is 4 युग-s.
In the वराहपुराण, धर्म is presented metaphorically as a bull. (see Slack under Gita-amrtam channel for PDF on this)
The four legs of the bull represent सत्यम्, शौचम्, तपस् and दानम्, which are very important for धर्म |
(i) सत्ययुग – All 4 legs of the bull are present i.e. people practiced धर्म | At this time, the ऋषि-s had a lot of power so a mere utterance by Them could bring a curse or blessing.
(ii) त्रेतायुग – The bull stands on 3 legs, due to committed पापा |
(iii) द्वापरयुग – The bull stands on 2 legs, as people became more corrupt.
(iv) कलियुग – The bull stands on only 1 leg. So, there is complete decline of धर्म | There are many predictions of what is to come. Currently we are in the beginning/golden age of कलियुग, so this is not the terrible part of कलियुग |
So, भगवान् will come in every युग in order to establish धर्म |
This is not in the sense of Him being a Saviour.
It is to rekindle धर्म in one’s heart so that we self-regulate, and have ethical practices in our work & dealings with others, and so re-establish धर्म |
ॐ
So far, we have looked at श्लोक-s १-८ | We saw the discussion of अवतार/divine incarnation, including the purpose of अवतार |
भगवान् श्री कृष्ण: says-
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे ॥ ८॥ ~ For the establishment of धर्म, I come into being in every युग |
Time is cyclical, and consists of 4 युग-s ~ सत्ययुग, त्रेतायुग, द्वापरयुग, कलियुग | Each युग spans several 1000 years (see PDF document on this on Gita Amrtam tab on Slack).
And with the passage of time, धर्म will decline and be at its worse in कलियुग |
Generally, an अवतार comes at the end or beginning of a युग, and so भगवान् श्री कृष्ण: has come at this time i.e. at the end of द्वापरयुग |
And, what can one अवतार do? An अवतार can destroy अधर्म in the hearts of many people by the अवतार’s Teachings. And if one recognizes the value of धर्म, then our institutions will become धार्मिक् i.e. our families, schools, judiciary, executive, government. At all levels, all institutions- companies, corporates, non-profit organizations. Because a company, or a society is not an amorphous abstract entity; it is made up of people like us. Therefore, if the people who constitute and run the institutions are धार्मिक्, then it will help to promote the happiness, well-being & welfare of the cause that they serve.
People often complain about different institutions including our own companies. But who works in that company? Therefore, one should not behave helplessly, as if one can do nothing about it.
However, many times we operate out of fear. E.g. in the workplace there is a collapse of work boundaries with one expected to be available 24/7 to take calls. And one does not bring up this matter, because of the fear of the loss of my job. This lifestyle is not feasible, as then everyone gets burnt-out and then quit the position/sector/company. Or, one starts a new company, or scales down one’s lifestyle. So then who bells the cat? Because working 16-18-hour days is not sustainable in the long-run.
Even if one is a CEO with a lot of drive/passion for work, this one-dimensional focus is not conducive to a healthy family life etc.
Therefore this धर्मसंस्थापन (establishment of धर्म ) is really us recognizing the value of the value. E.g. I have to see what living the value of अहिंसा (causing the least injury) does for me. And I also have to recognize the corollaries of this. For instance, when I cause violence or violence is caused to me through words or actions, then what is the result? So, for each value we should examine what is the result of the lack of the value.
1. अहिंसा ~ What is the result of हिंसा on me and others~ family, extended community.
Group Discussion –
Physical – Bodily harm to oneself/others with loss of limb/life; loss of opportunities in life, loss of one’s livelihood.
Mental – Can affect one’s self esteem, with loss of trust in oneself, God, society, others. There is resentment towards the other person, and towards one’s own life. There may also be the feeling of intense rage with the desire for retaliation.
Spiritual – There is कर्म-bondage between the perpetrator & the recipient.
A violent episode pulls the perpetrator towards अधर्म and away from सत्त्व |
Intellectual – Then, violence distorts the recipient’s thinking. One compares oneself to others and wonders, why did this happen to me~ ‘why me’ and not someone else?
Another viewpoint on intellectual हिंसा is that one thinks it’s ‘my way or the highway’ with a missed chance for creative teamwork opportunity.
2. सत्यम् ~ What is the result of असत्यम्/lies on me and others.
Group Discussion –
The effect of lies is a loss of connection due to a lack of trust.
It leads to a loss of credibility for the person who speaks the untruth, and it affects one’s reputation in the long run.
असत्यम् leads to conflict for the victim of the untruth- external, as well as internal conflict.
There is also internal conflict for the person who speaks the untruth, due to that inner voice of धर्म, with the litmus test being a sleepless night.
3. अस्तेयम् ~ non-stealing. What is the result of stealing ideas, property, wealth.
Group Discussion –
Impact on others- One ends up hurting the other and losing relationships. Anger & resentment is created in the other person from whom one has stolen property/money/ideas. One loses respect in the other person’s eyes.
Impact on self- If the person is aware that stealing is wrong, but still does it out of habit then one loses peace of mind, and respect in one’s own eyes.
However, if one is unaware that stealing is wrong, maybe because one started at such a young age and was not corrected, then one may not have the moral compass of धर्म guiding but instead be living in an illusionary world that what one is doing is okay. E.g. Duryodhana believed that asking for the entire kingdom was right, because he was disconnected with his धर्म |
Additionally, when one steals, one robs oneself of the opportunity to gain that thing by धार्मिक् means. E.g. if one works in a team and steals another’s idea, then one loses the opportunity for oneself to gather that on one’s own.
4. शौचम् ~ external and internal cleanliness.
Group Discussion –
Physical & External & Internal –
Self-cleanliness avoids disease. External शौचम् involves keeping the environment & house clean. The impact of अशौचम् is the lack of environmental harmony and the spread of disease.
Uncleanliness comes from clutter & hoarding. This can be a symptom of incompleteness. The object has already served its purpose, but the emotional feeling associated with it is still there, so there is that attachment and so one hoards. Therefore, this external clutter is associated with cobwebs of the mind, which further drives internal अशौचम् of emotions and thoughts, e.g. greed, anger, jealousy.
Then in turn, this internal अशौचम् affects one’s external interactions in one’s relationships and reactions/responses.
Also, when one binge watches certain media, it affects one’s response to a given situation. E.g. if I watch an anxiety-provoking show, one’s immediate reaction to a situation may be anxiety.
शौचम् is in keeping with कर्म योग बुद्धि: and one’s स्वधर्म |
Overall, the cleaner the water (one’s mind), the sun shines better on it.
And so, we remember Marie Kondo’s decluttering motto ~ keep things that spark joy.
5. इन्द्रियनिग्रह (mastery/discipline over sense organs)
Group Discussion –
There is an intimate connection between इन्द्रियनिग्रह and doing what is right i.e. one’s स्वधर्म |
If one has strong likes & dislikes, and one is unable to control the senses, how does this impact me?
This can create a chaotic feeling, and lots of drama since there is the insistence that circumstances be a certain way in accordance with my likes/dislikes. Additionally, there is no inner orientation to धर्म as it is blocked by strong रागद्वेष | And so one feels disturbed with resultant anxiety & depression, because one’s happiness is tied to the fulfillment of the रागद्वेष through the sense organs, e.g. I must have my potatoes cooked a certain way, or else!
Also, depending on one’s role, इन्द्रियनिग्रह may have further import. For instance, a mother is a role model to her kids, so her lack of restraint can have an impact on her kids. In this example, the lack of fulfillment of the mother’s role due to lack of इन्द्रियनिग्रह can have further impact on the kids with resultant fragmented and unsafe feelings in the kids.
Also, at work a lack of इन्द्रियनिग्रह can have an impact with one being disorganized as one’s senses leads them outwards to check Facebook, instead of working on the task at hand.
6. स्वाध्याय (study of the शास्त्र)
Group Discussion –
Without स्वाध्याय one does not turn inwards, one continues with an external pursuit.
One would be intolerant, impatient, and have wrong perspectives that would not be corrected.
Such persons may be धार्मिक् in life, but since not pursuing वेदान्त, the understanding of one’s true nature never comes.
Important is learning under a गुरु | One will not get the correct understanding without a गुरु | For instance one may not have the कर्म योग understanding that I am a contributor and not the controller of a result.
Additionally, one may have certain limitations that one is unable to accept/overcome, and so face issues with self-acceptance. This essential problem cannot be overcome without a गुरु |
7. संतोष: (contentment). The opposite of this is that one is never satisfied. There may be the thinking that ambition is everything.
Group Discussion –
The result of a lack of संतोष: is never being satisfied with me or with others.
Work – One is never satisfied with one’s performance and feels the constant need to change. Also, the boss is never satisfied with the work done and so one is forced to do more.
Family – Despite loving family members, there seems to always be some discontentment with the need to change others.
Devoting oneself to others – There may be the feeling of personal dissatisfaction with how much I am able to give to others.
संतोष is an important value for कर्म योग, as if we always put ourselves under stress, then with an agitated/restless mind we cannot enjoy what we have. There is the feeling that I need to do more to get more, so the mind is not relaxed. And the restless mind can lead to lack of focus when one tries to do other tasks objectively, and so there is overall anxiety.
And from the कर्म योग perspective, by doing what needs to be done with a contented & satisfied mind, then the vision of ईश्वर and the acceptance of any results becomes more possible.
8. दया (compassion). The opposite of kindness is cruelty/harshness.
Group Discussion –
Compassion is a value which should be practiced by one as well as others. With the practice of compassion, there is the expectation of reciprocal compassion.
But, many times this may not be the case. So, how does one deal with this? Because one cannot force another to be compassionate to one.
Only by the practice of कर्म योग बुद्धि: can one accept this non-compassion.
An additional point was that compassion to other living beings e.g. animals & Mother Nature is needed. Compassion is not only towards human beings.
So, it is important to understand the implications of these values.
For instance, unless I see the effect of when I/another speaks a lie, and so fully grasp the value, then the value of सत्यम् remains a moralistic injunction to me, and then I tend to abstract the value and do not apply the value to myself or my situation.
So, one should see the effect of what अधर्म does to me. Only then do I implement धर्म because I recognize for myself that अधर्म is not working for me, or for the other.
ॐ
So far we have seen श्लोक-s १-८ | भगवान् श्री कृष्ण: spoke of the परम्परा and how He taught विवस्वान् | This highlights that this knowledge is not something new. Also, this knowledge is to be gained live through a Teacher-student relationship.
भगवान् also said that there is a decline in the people seeking, learning and understanding this knowledge. भगवान् is making this statement at least 3000 years ago, so what to talk about our current predicament?
Access to this knowledge may be there, but one’s commitment and discipline in this pursuit is iffy.
Then, भगवान् responded to Arjuna’s question about अवतार | Arjuna thinks that I know श्री कृष्ण:’s date of birth, so how can He say that that He taught विवस्वान्?
So, then भगवान् taught what an अवतार (divine incarnation) is, and the purpose of an अवतार |
Importantly, the purpose of an अवतार is to establish धर्म | धर्म is established in our hearts as
धर्मी-s. धर्म is not something abstract, it is not an institution to be established. It is for one to be धार्मिक् and see the value of having the values of धर्म e.g. अहिंसा, शौचम्, आर्जवम् (straightforwardness), संतोष:, आत्मविनिग्रह | We looked at 8 of these values in our last class. Once we are धार्मिक्, then whatever institution we are a part of, or we run will be धार्मिक |
For short term gains, each one compromises. Then, all of us complain about corruption but we never complain that we are corrupt.
So भगवान् says- to establish धर्म, सम्भवामि युगे युगे ~ I come into being every time.
An अवतार is not a saviour coming here to rescue us. We can save ourselves. Only when there is too much decline in धर्म, then भगवान् comes. We have been blessed with enough शक्ति to know the right thing to do, and to act upon it. So, one should have the willpower and the ‘won’t-power’ to know what one should say yes to, and what one should say no to. This is an important part of self-mastery.
So, all this can be managed well, when one leads one’s life with धर्म |
Continuing alone the lines of अवतार, भगवान् shares-
*श्लोक ९*
जन्म कर्म च मे दिव्यमेवं यो वेत्ति तत्त्वत: ।
त्यक्त्वा देहं पुनर्जन्म नैति मामेति सोऽर्जुन ॥ ९॥
भगवान् helps Arjuna to shift his attention from form to the Reality through this verse.
य: वेत्ति तत्त्वत: ~ The one who knows in reality (तत्त्वत:),
मे दिव्य जन्म ~ my divine birth.
Lord कृष्ण:’s birth was not due to कर्म | Everyone else’s birth is due to कर्म ~ पुन्य & पापा |
So, the one who know the reality i.e. one’s own स्वरूप |
What happens to that person?
त्यक्त्वा देहं पुनर्जन्म न एति ~ that person does not have a rebirth,
माम् एति ~ he gains me.
Gaining/reaching is due to the perception that I don’t have it. Therefore, understanding my स्वरूप is an ‘as though’ gain, just as when one recognizes that the missing spectacles were ever sitting so lightly on my forehead. So too, I do not recognize my nature due to अविद्या |
So वेदान्त is about shifting one’s reality of the form.
We all agree that if I am in touch with reality then I am sane.
As part of the psychological evaluation, the Mental Status Examination is done to check how oriented a person is to the reality of his/her situation with respect to time, place etc..
Now, extending this, are we in touch with the reality of ourselves?
From the perspective of the person with hallucinations/delusions, this person is in their own world, and may think that the doctor is the insane one.
प्रातिभासिक सत्यम् is one’s subjective reality. What is real to me is my रागद्वेष and how I have divided my world into the things that I like and am drawn towards, and the things that I dislike and so avoid.
Each person has their राग – cheesecake, nature, a desire to travel, punctuality etc.
E.g. If another is unpunctual, it may cause a little annoyance.
But if one’s राग is punctuality, then one has the thinking that there must be punctuality with no excuses for lack of punctuality. So, the राग for punctuality makes one unwilling to be oriented to functional reality i.e. one is so caught up with the other’s lack of tardiness that one cannot see past this to the person’s genuine reason for being late, or the other’s good qualities. These are ignored due to one’s राग |
So, one’s प्रातिभासिक सत्यम् (subjective reality) is everyone should be punctual because I am punctual, and if another is not punctual then I do not want to engage with them.
With orientation to functional reality, I understand that there are people who are habitually late, for whatever reason. Therefore, for me to work with the habitual late-comer I have to be oriented to functional reality. I understand that this person is a part of the team that I am working with for this particular project. So, I keep aside this punctuality aspect, and do what I can, working with what I have, and working together with this person.
So, if I can suspend/keep aside this रागद्वेष, and work on the larger picture, then I am awake to व्यवहारिक सत्यम् i.e. functional/empirical reality.
But, if I get caught up with my likes/dislikes, then I remain stuck at प्रातिभासिक सत्यम् |
Then, I lose the opportunity to engage with this other person who may have other skills & talents, this person who I have to anyway work with on this project.
What is in and through this subjectivity that I have?
What is it in and through all the forms? It is ‘is’-ness i.e. पारमार्थिक सत्यम् / Absolute Reality, without which there can be no form.
न जायते म्रियते वा कदाचि
नायं भूत्वा भविता वा न भूय: ।
अजो नित्य: शाश्वतोऽयं पुराणो
न हन्यते हन्यमाने शरीरे ॥ २०॥ Chapter 2.
So, the nature of the आत्मा (is-ness, consciousness) is me, as well as the person who is not punctual, the project and the company.
So, this consciousness is everything in and through all forms.
So, all 3 levels of reality are actually one ~ पारमार्थिक सत्यम् |
E.g. The ocean – there can be a boss wave and an employee wave, both operating on different wavelengths ~ one punctual and one not. Or there can be a company with all 10 like-minded waves, all moving together.
But, what is in and through all waves? Water.
What is in and through all forms, and even one’s subjectivity? Consciousness.
Therefore, one can shift attention from the form of wave, to the reality of water. So too, one can shift attention from me-the person to the reality of consciousness.
So, भगवान् श्री कृष्ण: explains that He happens to have a form and what a life~ born in a prison, an arduous journey, His own family members(Uncle Kamsa) trying to kill Him, and in the greatest battle He chooses to be a charioteer, and despite His greatness He is not able to avert the war.
So, there are 3 orders of reality.
By bringing in the disposition of कर्म योग into one’s life, one moves from subjectivity to objectivity.
So, though I have my रागद्वेष that I want to fulfill, and these रागद्वेष consume me,
I align my रागद्वेष to धर्म and make it as an offering to भगवान् , and so I do my duty.
E.g. Even if it is difficult to interact with one’s in-laws, one at least does the minimum required to do one’s duty to them.
I do not have to be best of friends with everyone in every situation, but I do my best, and do not hold on to reactions.
Or else I get affected. E.g. I am very upset by my late colleague, but my late colleague remains in ignorant bliss to my internal turmoil. Even if I say something, the other wonders- what’s the big deal, I was only a little late. So due to one’s strong subjectivity, there is a lot of internal conflict and suffering.
So, one should move from one’s subjectivity to the objectivity of this functional world.
Otherwise, one has an exhausting time which is all about managing one’s रागद्वेष |
By aligning myself with the facts and interactions/relationships of this functional reality; and not avoiding nor running away from certain aspects of life, I have balance in life.
Then, I have the space and leisure to have this मोक्ष pursuit.
Then one understands:
~ all along ईश्वर was pervading all, as the material & intelligent cause.
~ तत्त्वमसि – it was just like a dream, I-आत्मा was pervading as the material & intelligent cause, all the way.
How did भगवान् श्री कृष्ण: appear?
It was the collective पुण्य of all people who prayed for an अवतार |
What level of reality is His birth? It is not व्यवहारिक सत्यम् as He had no opening capital with an account of पुण्य or पाप to fructify into a birth.
But भगवान् श्री कृष्ण: appeared and was simultaneously available for 1000s of people.
भगवान् श्री कृष्ण:’s birth was a divine birth and has प्रातिभासिक सत्यम् | This does not mean that His birth was subjective. He could appear for many simultaneously, but he was not born of कर्म |
But really, the reality/basis of any form is तत्त्वत: |
For the one who knows this truth, and is not dazzled by any form, ignorance is gone, so there is no chance for rebirth.
Once one cuts the roots of अविद्या/ignorance, there is no scope for branches i.e. there is no chance for rebirth.
It is not just about reducing कर्म or काम/desire management. Because other desires will pop up, e.g. romantic spiritual desires like going to Uttarkashi and sitting by Ganga to meditate.
कर्म & काम can be managed and reduced to just a few life priorities- in this way 1000s of desires can be distilled into 5-6 priorities.
There is also scope to improvise.
Often we want to show love for someone, but this depends on how that person wants to receive love. Even if one is married for a long time, one should specify/say how one wants to receive love. E.g. All the spouse really wants is help in the kitchen.
One should not feel that the other should figure it out, or think that I am being demanding, or worry about lack of spontaneity. Sometimes, we just have to spell out what we want, and clarify our position.
So, भगवान् श्री कृष्ण: is both प्रातिभासिक सत्यम्, and definitely पारमार्थिक सत्यम् since He is भगवान्’s अवतार only. So, श्रीमद् भगवद्-गीता is all about भगवान्’s Teaching, and this is our सत्यम् also.
प्रातिभासिक सत्यम् ~ One’s subjectivity i.e. the unique likes and dislikes that make up the personality.
व्यवहारिक सत्यम् ~ One’s interaction with others i.e. one’s alignment to functional reality with harmonious relationships.
पारमार्थिक सत्यम् ~ Absolute Reality in and through all forms.
I-आत्मा am सत्यम्, all forms are मिथ्या (dependent reality)
Some erroneously think that the goal of spirituality is to have a divine vision of भगवान् | This is indeed a blessing.
But here, भगवान् आदि शङ्कराचार्य in His भाष्य uses the words सम्यक् दर्शनम् | सम्यक् दर्शनम् is the clear and complete vision of seeing that me and भगवान् are one. Notably, this term was not used in Chapter 11 when Arjuna gained the divine vision of भगवान् in all His glory |
People especially उपासक-s have different divine visions that may be dazzling. But the important question is did the blessing of this divine vision help to reduce the separation/division between me and भगवान् ?
भगवान् delves further into the topic of तत्त्वत: in श्लोक १० | …
भगवान् delves further into the topic of तत्त्वत: in श्लोक १० |
*श्लोक १०*
वीतरागभयक्रोधा मन्मया मामुपाश्रिता: ।
बहवो ज्ञानतपसा पूता मद्भावमागता: ॥ १०॥
मद्भावमागता: ~ the person comes back to my nature.
How?
By freeing oneself from राग, भय & क्रोध |
राग is a consuming/binding desire.
One cannot manage anger unless one manages binding desire. The intensity of anger is related to the intensity of desire.
E.g. The intensity of rage in a parent is due to the parent wanting the child to do something that the child does not want to do.
When the desire is consuming, for instance the parent really wants the child to get married, then all one can think of is the ways in which to get the son married.
There is associated भय with the unfulfilled desire, as one worries – what will happen to my son, who will take care of my son, my son will be lonely when I am not there.
Then there can also be associated anger with passive-aggressive treatment of the son and giving the son the silent treatment.
So, how is this managed? मन्मया मामुपाश्रिता: |
So, this anger, fear and राग is there for everyone, but with the disposition of कर्म योग, I offer all best attempts to भगवान् and accept the results as प्रसाद | Then, however the situation unfolds, I see it as pervaded by भगवान् |
E.g. if I get caught up in the anger with my son for not getting married, then my relationship with him becomes one-dimensional, and I lose out on other aspects of our relationship.
By मामुपाश्रिता: i.e. by taking refuge in भगवान्, this helps one to be ready for ज्ञान तपस् i.e. this discipline of knowledge.
Because to learn anything, the mind needs to be undistracted and focused. And the mind has to have done a lot of processing of whatever has happened.
Otherwise the श्रीमद् भगवद्-गीता becomes a way for one to manage व्यवहार instead of for मोक्ष pursuit. Then, one becomes selective in listening, and only listens when a topic applicable to my व्यवहार is spoken of, e.g. the hurt daughter-in-law looking for pointers on how to manage the mother-in-law. There is the incorrect thinking that once I manage something, then I am fine.
But then one realizes that even if I manage this one thing, I still remain as the wanting person, there is always something desired. This is because I remain identified with this limited form. And so, one wants to become free i.e. the universal need for freedom.
बहव: ~ Many people,
have done this ज्ञान तपस् |
How did they do it?
With the attitude of surrender.
Surrender is recognizing that all that I have is given to me.
The body and mind, and their functions are all given to me, and pervaded by भगवान् |
Even if one thinks that it is my कर्म, who is responsible for the laws of कर्म that shape which पुन्य & पाप fructifies? In this way one should recognize that everything is given to me, everything comes from भगवान् |
With surrender, one recognizes that the individuality that one holds on to for dear life in order to have some sense of significance, that this isolates me from the world and especially from भगवान् |
So, मामुपाश्रिता: is the recognition that everything that I have is given to me and I make the most of it.
So, one should take refuge in भगवान् |
And taking refuge in भगवान् is not some special action. It is performing my different actions with the understanding that everything is given to me, and that everything that I do is an offering to भगवान् |
This the principle behind doing a 5-step पूजा where the पञ्चमहाभूत (the 5 great elements) i.e. the basic building blocks of this whole जगत् are used.
But what can I truly offer to you भगवान्? Because everything is already yours.
E.g. If one is given 1 million dollars, and then offers 10 dollars in return, so too what can one really offer to the one who has given everything?
So, I offer a symbol of the पञ्चमहाभूत- water, food/fruits, मन्त्र-s, incense, flame. Importantly is the भाव/attitude- whatever I have has been given to me, and this is my offering to you भगवान् |
So, one’s growing love for भगवान् is expressed in the पूजा |
Even if one does not feel like doing, one should do, as action evokes the emotion.
E.g. Cooking for one’s husband, even when one does not feel like it, evokes the pleased husband, and so there is the happy me.
So, this आश्रय/ surrender/ taking refuge,
पूता ~ It purifies one,
because one’s रागद्वेष no longer has a hold on one.
Then now, I have the discipline & commitment to stay with this pursuit of मोक्ष and contemplate on what ज्ञानम् looks like in this life.
Because वेदान्त is not an abstract concept in academics with a PowerPoint looking at the 10 concepts of वेदान्त | Otherwise there will be the tendency to consider वेदान्त as something apart from me. This is not helpful.
ज्ञान तपस् is really applying this knowledge to my life.
One cannot apply आत्मा to my life as I am already आत्मा |
But one wants to rush to the Truth – how do I see that I am सत्यम्, ज्ञानम्, अनन्तम्?
But first one should consider- am I available in all my relationships?
Do I keep my heart open for relative love and happiness?
One cannot hide behind वेदान्त | One should consider- what does ज्ञानम् look like for me in my life?
So, there is no bypassing this step. But we are scared. We swing from being overly critical of oneself to being lackadaisical.
One should strive for that dynamic balance to be firm, gentle and loving to myself.
But, instead of thinking being a glory, it seems like a burden, so one gives up and says – I don’t want to think about it…
ज्ञान तपस ~ that discipline of knowledge.
What is real in my life?
When I hear that आत्मा is me-limitless, do I see that to be true?
One thinks- but I do not ‘feel’ this way. This is due to identification with one’s emotions, so more विवेक is required.
Or I may think- I may be सत्यम् ब्रह्म, but why is there so much suffering in the world?
Therefore, one should go back to functional reality and align with धर्म, and do one’s duty but understand it as मिथ्या |
Even if I am not ready to understand it as मिथ्या, I can still focus on doing my धर्म |
* श्लोक ११ *
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् ।
मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश: ॥ ११॥
Of the people who worship me,
in whatever way they worship me, I bless them in the same way.
E.g. If one sees value in money, then भगवान् blesses them like this.
So, Mother Lakshmi blesses with child & house etc.
This is because there is the recognition that in all that people are seeking/worshipping, what they are really seeking is freedom.
People just want to be free from seeking, as one realizes that the object of desire just keeps on shifting from marriage to children to house etc.
Our भक्ति/ growing love for भगवान् develops through different stages-
(i) Atheist/ agnostic
One wonders – but I came here to study the भगवद्-गीता and learn about धर्म, so why all this talk about भगवान्?
It is because the intelligence & material of everything is all भगवान् | So one should realize that one’s whole life is ईश्वर-ized.
Pujya Swamiji has written a booklet about ‘Bringing ईश्वर into One’s Life’.
Already ईश्वर is in my life. But, there is a choice. Until some surrender, there is stress in my life.
With surrender, I recognize that some things I control, and some things I cannot.
By bringing ईश्वर into my life, the more & more I recognize that all that I have is ईश्वर | Otherwise there is a sense of entitlement, and I am angry and think that it is all about my rights and forget my responsibility.
Both my rights and my responsibilities have to go hand in hand.
(ii) एकरूप भक्ति
One may resonate with one particular deity i.e. one’s इष्टदेवता e.g. Lord Jesus, Lord कृष्ण:, or Ganapati Baba.
With एकरूप भक्ति there is surrender only to this form, and this form has blessed me.
But one is trying to reduce That which is so vast & expansive to one form. So, एकरूप भक्ति is still limited and has to evolve to अनेक रूप भक्ति |
(iii) अनेक रूप भक्ति
अनेक means many. So, one’s vision of ईश्वर has expanded. अनेक does not refer to just deities, but one recognizes that all forms are भगवान् | So this entire जगत् is seen as a manifestation of भगवान् |
भगवान् Ramana Maharishi explains that पूजा should be done to the 8-fold-form that are the five elements, Sun, moon and living beings.
Therefore, पूजा is best done as सेवा to the entire जगत् with my given skill set.
So, everything is sacred, and this starts with me. My body is sacred.
Sometimes we do self-sabotage in the way that we treat ourselves, and in our habits.
But one should start with the recognition that I am sacred, because I am a manifestation of भगवान् |
So as part of पूजा, there is आत्मा पूजा where one says-
देहो देवालयः प्रोक्तः जीवो देवस्सनातनः ।
त्यजेदज्ञाननिर्माल्यं सोऽहं भावेन पूजयेत् ॥
So, in आत्मा पूजा one recognizes the body as a देवालयः (temple), and the जीव is the deity.
त्यजेदज्ञाननिर्माल्यं ~ And the wilted flowers, may I give up these like ignorance.
सोऽहं भावेन पूजये ~ He is me. I am this. (सः~ He, अयम् ~this). With this भाव I do this पूजा |
So symbolically grains or flowers are placed on one’s head. Because I recognize that I am auspicious and sacred. Even if I seem dysfunctional, I am ever sacred.
Then, with the recognition that everything is sacred, I switch to अरूप भक्ति |
(iv) अरूप भक्ति – What is the nature/तत्त्वम्/reality of all of these forms?
With भक्ति/love, we recognize that one’s devotion can extend to everyone.
One’s रागद्वेष no longer inhibits the love that I feel. I no longer need the other person to do exactly as I wish. So, one’s love is not conditional.
I am free, and I allow the other person to be free.
Although one’s pursuit may be for अर्थ, काम or धर्म, भगवान् recognizes that what everyone is seeking is freedom from seeking.
So, people follow भगवान्’s path in different ways, and He blesses everyone because through these pursuits, the discipline and commitment needed for the मोक्ष pursuit is learnt.
So, the work that one does, the money that one earns, the people that one engages with are not dismissed, as these help to strengthen discipline & commitment, as well as it helps one with having a leisure/relaxation so that one can pursue मोक्ष |
* शोल्क १२ *
काङ् क्षन्त: कर्मणां सिद्धिं यजन्त इह देवता: ।
क्षिप्रं हि मानुषे लोके सिद्धिर्भवति कर्मजा ॥ १२॥
In this मानुषे लोके (human world), whatever actions/कर्म are done, there is immediate सिद्धि (accomplishment). So, for many things, one gets the results quickly.
Many religious people are also looking for quick fixes, as one considers that भगवान् is an ally who is more powerful than me, so then I can ask भगवान् for things.
Even if I don’t ask भगवान् for anything, the things that I have, have been given to me through पुन्य, as the laws of कर्म shape all that I have.
In all पूजा-s and in the कर्म काण्ड, it is important to state what I want. This should also be done on a daily basis.
Every moment we voice what we want to whoever we encounter- family members, colleagues, strangers, but suddenly to the most powerful being, one does not ask for anything.
So, we are encouraged to ask. The पूजा does not proceed without a सङ्कल्प |
Though भगवान् may be a mind-reader, I have to state what I want in all my pursuits.
It is not about me doing anything-anyhow, as my intentionality in action is very important.
What do I want in my job or in my relationship? One should be clear with oneself about what I want, it is my इच्छा शक्ति, so I state it.
So here भगवान् says that- through all pursuits, though one may be worshipping different deities and everyone wants quick fixes, I bless them with that.
One may wonder- but why is भगवान् not blessing me with मोक्ष? This is because I am already मुक्त: | I am already free, so भगवान् cannot give me freedom.
Pujya Swamiji gives the example that one asking भगवान् for another head in order to think more clearly will be silly as I already have a head.
So भगवान् blesses one, whatever be one’s pursuits.
One should remember that prayer cannot be a replacement for action. Prayer only enhances the actions that I am doing. Prayer backs up कर्म | E.g. I cannot win the lottery without buying the lottery ticket.
Next in this chapter, we see that भगवान् shifts gears and talks of the वर्ण-system according to कर्म & गुण |
ॐ
After suggesting that people may worship भगवान् and भगवान् will bless them, भगवान् श्री कृष्ण: goes on to talk of the 4-fold division of society.
* श्लोक १३ * – second line
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ १३॥
In the second line of this श्लोक, भगवान् says ~ although I am the author/कर्ता and have created this 4-fold division, may you know that I am not the कर्ता and I am अव्ययम् (ever-changeless).
So here, भगवान् is drawing our attention to our connection with कर्म, and कर्म’s connection to अविद्या |
In one’s relationship with कर्म, there are some कर्म-s that we enjoy doing very much and have a राग for that type of कर्म, e.g. walking in nature, playing with my pet, working, ticking off tasks, being with children, listening to music, artwork etc.
Or there may be द्वेष to certain कर्म, e.g. confronting someone, unpleasant conversations, doing chores ~ dishes, laundry.
So, there is this weird, mixed relationship with कर्म- due to राग we are drawn to certain कर्म, and due to द्वेष, I want to avoid certain कर्म | So every day, in every situation, one is figuring out what to do and what not to do based on this.
So, भगवान् is telling us-
Yes, one is the कर्ता and कर्म is to be done by every being, including me.
But, my problem is not what कर्म is to be done, or not done.
It feels like this is my problem since the कर्म to be done, or not done, evokes a strong reaction in me ~ I really want to do it, or I really don’t want to do it..
So, भगवान् श्री कृष्ण: wants me to know that the कर्म to be done is not the issue, rather what is important is the conclusion that I have made about mySelf on the basis of the कर्म that I have to do, or I am not doing.
E.g. I may have never-ending Sanskrit homework that I do not want to do.
So, I manage my mixture of emotions in the light of the कर्म that has to be done, and, although I am the कर्ता, I should know that I am really not the doer.
So, भगवान् compassionately draws attention to my स्वरूप | My nature is सत्यम्-consciousness and I am never touched by पुण्य or पापा |
* श्लोक १४ *
न मां कर्माणि लिम्पन्ति न मे कर्मफले स्पृहा ।
इति मां योऽभिजानाति कर्मभिर्न स बध्यते ॥ १४॥
कर्म does not affect me. This is not from the standpoint of emotional maturity. It is not that one is indifferent, neutral or apathetic, and so one says that कर्म does not affect me.
कर्म is borne of काम (desire), and काम is borne of अविद्या | So jokingly it is as if कर्म is the grandkid of अविद्या | So how can the grandkid affect the grandmother?
Therefore, it does not matter if one does lots/less कर्म, or avoids/goes towards कर्म |
More importantly- has the अविद्या about who I really am gone away?
Because कर्म has to be done, it cannot be avoided.
There are only 2 choices with respect to performing कर्म-
(i) If I understand my true nature, then I perform कर्म out of the fullness of me.
(ii) If I do not know my absolute nature, then I perform कर्म with कर्म योग बुद्धि: |
So, being a role model, भगवान् says ~ although as भगवान् I have created this सृष्टि together with the 4-fold division of the वर्ण system, whatever actions done by me, do not affect me. I am सत्यम् |
And, with regards to कर्मफल, there is no longing.
For instance, whatever happens to pot, clay is not bothered ~ if pot is pulverized into powder, or pot is broken into pieces, or pot has some wondrous form; none of these affect its substance clay.
So here भगवान् directs our attention to that which is सत्यम् i.e. I, my स्वरूप |
So, the person who knows this, this person is not bound by कर्म |
But, one is bound by कर्म, because if one doesn’t do feel-good कर्म, one feels incomplete, or one feels unduly bothered by not being able to avoid कर्म that one has द्वेष for.
So this is the bondage of कर्म – I must do this action to be satisfied, or I really have to avoid this circumstance at all costs.
But, the one who knows my स्वरूप, that person is not bound by कर्म |
* श्लोक १५ *
एवं ज्ञात्वा कृतं कर्म पूर्वैरपि मुमुक्षुभि: ।
कुरु कर्मैव तस्मात्त्वं पूर्वै: पूर्वतरं कृतम् ॥ १५॥
भगवान् goes on to say-
Even मुमुक्षु-s i.e. people seeking मोक्ष, get to know me in this manner (i.e. my स्वरूप), and they did कर्म | They did not run away from कर्म |
So one should look at their day-
~ What is the कर्म that I try to avoid doing? Or I may have some guilt about not doing something. These are indications of my द्वेष |
So, even the people seeking मोक्ष, they have sought to know me in this way, and they never ran away from the कर्म that is to be done i.e. one’s duty.
So, भगवान् tells Arjuna-
तस्मात् ~ Therefore,
you also please do कर्म |
You are not the first one who wants to avoid कर्म, nor will you be the last one.
पूर्वै: पूर्वतरं कृतम् ~ just as the previous people before you did कर्म,
and these people were मुमुक्षु-s, but they did not run away from society nor their duty, so too one should do one’s कर्म |
Because कर्म is not an indicator of one’s true identity, although society has hypnotized one into believing that the outcome of an event defines me.
E.g. One lost/quit their job- other people may be helpful or not about this circumstance, but overall one will feel lousy about oneself due to this event. So कर्मफल i.e. the event binds one.
Because my identity is shaken up by this life event.
And even so one’s identity changes based on the criteria that one judges oneself on, which is based on society’s expectations. And so, upon further contemplation, one wonders, why did I do that? E.g. Why did I get married? Why did I go to that university?
So, it is good to be honest with oneself, understanding that I felt the pressure to do so.
But, the sharp sword of honesty should be backed by gentleness, as when one cuts oneself, it takes time to heal. And already we get so many cuts from society anyway, so we don’t need to be more harsh with oneself.
So, verse 14 & 15 highlights that I should shift my attention to the सत्यम् that I am.
Or one can focus on भगवान् – though भगवान् has His role, and has done certain things, what is भगवान्’s स्वरूप? भगवान् is ever untouched by the कर्म to be done i.e. I am सत्यम् |
And all कर्म has the status of dependent reality, and though there is कर्मफल, one is not bound by it.
One is only bound by कर्म when one thinks that my identity is intertwined with the कर्म |
E.g. one thinks that I had a life of great struggle so I am exhausted. One can be physically exhausted, but the mental/emotional exhaustion is because I believe that I am just this limited form that has gone through these events.
So, भगवान् is saying that we should shift attention.
ॐ
* श्लोक १३ *
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ १३॥
The English word ‘caste’, comes from the Spanish/Portuguese word ‘casta’ which means race, lineage or tribe. During the Spanish colonization, the word caste was used to refer to pure European, or indigenous or African descent. So, in the understanding of the word casta, there was hierarchy.
But caste is not जाति nor वर्ण |
When there is reference to the caste system, especially in the context of India, there is an uncomfortable moment/discussion.
There is no Sanskrit equivalent translation for caste.
The word used by भगवान् श्री कृष्ण is वर्ण |
भगवान् says that I have created this वर्ण system.
Therefore, we must look at वर्ण apart from our concept of caste, through a de-colonial lens.
De-coloniality refers to re-learning the knowledge of the indigenous culture, that has been pushed aside, forgotten, buried, discredited due to the different forces of modernity and colonialism. So, the historical perspective should be kept aside.
भगवान् श्री कृष्ण says that He created this वर्ण system for the better functioning of society.
But in the 2nd line of this verse He explains that even though I am the author of this 4-fold division, may you know that I am अव्ययम् (not subject to change), and I am not the doer. In this way He refers to the absolute reality.
So what is this चातुर्वर्ण्यं i.e. this 4-fold grouping?
भगवान् talks about the division that He created in society based upon the criteria of-
(i) गुण
(ii) कर्म
(i) गुण
गुण is often translated as quality, but this is not an accurate translation.
गुण is 3-fold ~ सत्त्व, रजस्, तमस् |
माया शक्ति is the शक्ति of भगवान् | माया’s nature is त्रिगुणात्मिका i.e. in the form of सत्त्व, रजस्, तमस् |
So, that which is at an individual level is also at a macro-level. So, all forms are सत्त्व, रजस्, तमस् |
With respect to the grouping of individuals, there is a division of गुण-s involved.
सत्त्व stands for clarity, knowledge, balance, an emphasis on धर्म |
रजस् is activity, desire, excitement.
तमस् is inertia, inactivity, sleep, confusion. Babies or people who are ill, will have a predominance of तमस् because they are sleeping all the time. They need that.
All these 3 गुण-s are present in every person. And we strive towards having more सत्त्व, but this cannot be done without रजस् and तमस् |
Based on this गुण division, there are 4 personality groups-
1. सत्त्व > रजस् > तमस्
This is an emotionally mature person, a person given to धर्म and who thinks of values, and is inclined towards मोक्ष |
2. रजस् > सत्त्व > तमस्
Here रजस् is predominant so the person runs about doing a lot of activity, and is fired by ambition. And when that ambition is directed towards the welfare of others, then these people can become very good leaders.
3. रजस् > तमस् > सत्त्व
Here रजस् is predominant, and it is backed by तमस् | So, there is ambition, but not enough thinking, or there is some confusion. Or the person is using the power that they have to go after power & money without much consideration for others.
But because this is further backed by सत्त्व, the person does not cause too much havoc.
4. तमस् > रजस् > सत्त्व
If तमस् is predominant, then this person is not thinking very clearly. Or, has delegated thinking to others, and so only executes what is told to be done.
At its worst, these people could be criminals, because there is not much thinking involved.
Or at best, they could be simple employees who don’t have much ambition. So, they do the least minimum possible, or they do for somebody else.
These combinations of people are based on गुण-s.
If a तमस् > रजस् > सत्त्व person wants to change, they cannot immediately become सत्त्व-predominant. This combination is seen in people who are clinically depressed. The way to सत्त्व is through activity.
So, if the person is dull, reading will not help. First the person should get up and go for a walk, so that there is more circulation and movement, and then through doing one’s कर्म, and not running away from it, slowly with time the person gets to the सत्त्व > रजस् > तमस् combination.
Additionally, some गुण combinations are not possible, e.g. सत्त्व > रजस् > तमस् | Because if there is a predominance of सत्त्व with clarity on what, why & how I am doing, with an emphasis on धर्म, this cannot be followed by तमस् | Because तमस् stands in opposition, since it stands for inertia, inactivity. If one is clear, one will not duck responsibility, so the next गुण has to be रजस् | Also, तमस् > सत्त्व > रजस् is not possible, as if there is so much confusion and not thinking, inertia/laziness/apathy/indifference, then it cannot be backed by सत्त्व |
If one is going through a phase of inertia, or apathy, one should not be harsh on oneself and think that I am तामसिक् | We all have our phases, but we should not languish in that phase. We just need some movement to snap out of the phase of inertia, laziness or apathy.
In the वैदिक् society,
1. सत्त्व > रजस् > तमस् are called ब्राह्मण or brahmin.
So, whenever ब्राह्मण is praised in the शास्त्र, the group is not being praised according to the कर्म performed, but rather the शास्त्र is praising the one who is a ब्राह्मण by गुण |
That person has a lot of सत्त्व | सत्त्व does not come from eating ‘सात्त्विक् food’ – actually this focus indicates रजस् |
2. रजस् > सत्त्व > तमस् are called क्षत्रिय-s.
3. रजस् > तमस् > सत्त्व are called वैश्य-s.
4. तमस् > रजस् > सत्त्व are called शूद्र-s.
This is the division of society based on गुण-s.
So, one should recognize one’s गुण-s and where one stands. These combinations are not set in stone. There can be a lot of changes during the course of one’s life. Changes definitely happen during the course of a day- initially there is सत्त्व where one is fresh, looking forward to the day, and eager to absorb and learn. Then, there is a rise in activity with रजस् | Then by the day’s end, one winds down as तमस् sets in with good fatigue after a day’s work. So, there is a play of सत्त्व, रजस् & तमस् even during the day.
(ii) कर्म
A society is divided into groups according to कर्म | There cannot be a class-less society. The communists have tried this and have failed. There must at least be a minimum of ruler-ruled classes. The divisions do not mean that there is no equality, but there is difference in terms of skill, function and duty.
1) So, the duty of the first group i.e. ब्राह्मण-s is to pursue knowledge, teach, officiate at different rituals. And much of their life is devoted to prayer for the welfare of society.
The person would have worked very hard for self-mastery i.e. शम, दम, and would have studied the वेद, and served as a purohit.
Society requires ब्राह्मण-s to officiate in different functions.
Nowadays, all educators, teachers, purohits, priests, writers, judges, would be considered as brahmins in terms of कर्म |
It required twelve (12) years of full-time study of a particular discipline to be considered a master.
2) क्षत्रिय-कर्म or the warrior class. Their job is to maintain law & order and defend the country against external aggression. Their life would be dedicated to discipline, strategy, politics, understanding and protecting धर्म and the वेद, and the rest of the population.
As a क्षत्रिय, Arjuna’s duty was to rule and protect in terms of administration, judiciary, defense etc. In any society, the warriors are required.
3) वैश्य-कर्म i.e. the business community or the entrepreneurs. They would be those involved in business, industry and farming, dealing with commerce, wealth, farms, agriculture and cargo transport. They would contribute a great deal to the economy.
4) शूद्र-कर्म are those whose duty is to serve. They provide the hands and legs, eyes and ears for the others. Without शूद्र-कर्म, nothing can be accomplished. In any society, we require शूद्र-s. शूद्र-s were not untouchables. They were those who could help set up, or work for a business/industry. They also did menial jobs. A lot of us who work in the corporate sector, who can be hired/fired, and are working for someone and serving a particular cause are doing शूद्र-कर्म |
This entire कर्म division was designed because the entire वैदिक् society was oriented to मोक्ष | There was no hierarchy. Each group/person was proud of whatever skills they had.
The pursuit of कर्म योग does not depend on the कर्म one does, but it depends on how one does the कर्म |
So, one could be a brahmin by कर्म e.g. by teaching, but one could be a वैश्य by गुण –
If one is commercial, with their eyes only on the bottom-line, and one charges a premium for the services/products rendered, and disregard those who cannot afford.
Or, one could be a brahmin by कर्म, but a शूद्र by गुण because one is very lazy, does not want to do, doing the least minimum, not answerable/accountable.
So, this 4-fold division is based on both one’s गुण and कर्म | And there can be several different combinations.
In our culture, we see that though many saints did simple jobs, they were ब्राह्मण by गुण, e.g. Sant Namdev who was a tailor, Sant Tukaram worked in the farm, Sant Kabir was a weaver, and the 63 Shaiva saints in South India.
So, though these people did शूद्र-कर्म, they are highly revered.
This 4-fold division emphasized the role of duty/कर्तव्यम् | In this way, कर्म योग was relatively easy for someone born into a structure where the duty was clearly defined, as one would just work with the spirit of ‘whatever is to be done’.
E.g. One is born into a carpenter’s family. Therefore, one starts to do carpentry at an early age. One is socialized into this work through family-life, and also inherits the genes for this work. So, even at a young age, these people are skilled craftsmen. So, one is born into this family, and one continues to do the same occupation as one’s parents. Because, the pursuit was for excellence. And, अर्थ/money was not the driving factor.
The principle of धर्म was foremost ~ whatever I am doing, how do I bring धर्म into it. And धर्म was done with the ultimate intention of aspiring for मोक्ष |
So, this may sound idealistic, but it was a good system and it worked at that point in time.
It was not a society based on competition. All groups were considered important and necessary for the functioning of society. So, looking down on a particular group, or elevating a group to a pedestal was not done.
But historically, subsequently, a lot of abuse has happened. Because people forgot what the original teaching was.
If one looks at the Mahabharata, we see Dronacharya who taught Arjuna and the others about warfare. Dronacharya was a brahmin by birth (his father was a teacher), but he was the greatest क्षत्रिय of all times, so much so that he taught क्षत्रिय-धर्म to Arjuna & the others.
Further, भगवान् वेदव्यास who we deeply revere and worship annually on Guru Poornima, he was according to today’s standards, an illegitimate son of a fisherwoman and a Rishi. He is the Guru of all Guru-s who has codified the वेद |
So, in terms of the जाति, He may have been born as a शूद्र, but by गुण, He has brahmin गुण |
Or, Rishi Valmiki was initially a robber indicating तामसिक् कर्म & गुण | But, Ratnakara, after performing many years of Raama जप went on to become a great ऋषि, and eventually wrote the Ramayana. Rishi Valmiki remains deeply revered.
So, the association of शूद्र and untouchability came in only because of the degeneration of society and the attempt by Lord Risley who tried to club 1000s of जाति-s into वर्ण-s and created a hierarchy.
Even so, the caste system is not to be blamed on the British or the Portuguese.
Due to abuse of power, there has been degeneration of this system. This should not be denied nor whitewashed.
But we should be allowed to tell our history. This system should not be articulated/reformed by other cultures. Any reform that needs to happen, should happen internally.
The idea of untouchability cannot arise in a culture where all that is here is ईश्वर, as one does not treat another human being as lowly.
So, however we allowed ourselves to be manipulated, now this वर्ण-system has been on the decline. Some people will romantically say that we must go back to the वर्ण system, but we cannot go back, because there is not enough understanding about it, and most people will not want to go back.
The takeaway point from this teaching of भगवान् श्री कृष्ण is that we recognize why the whole system was made i.e. for the smooth functioning of society. Any society that has these groups and more, will function in a harmonious way. No group is superior or inferior to the other.
E.g. The person who sanitizes the surgical instruments in the operating theatre is as important as the surgeon. There is the story of patients who went blind after they had eye surgery performed with un-sanitized instruments.
So, the work of every group is important, there is dignity of labour.
Now, there is a decline in the attitude of ‘us versus them’ in India and throughout the world, due to the rise of education, organizations, and some attempts at affirmative actions of reservations etc.
So, with this understanding of गुण & कर्म, we should reflect on what is the वर्ण that I belong to, and with respect to जाति i.e. whatever family I have been born into- what am I proud about, and what might I be embarrassed about.
Because this वर्ण or जाति identity is an important part of our धार्मिक identity.
So, we should own up what is wonderful about belonging to a particular जाति |
And we should also strive towards becoming more of a brahmin by गुण i.e. having more सत्त्व, clarity, knowledge and determination to do the right thing i.e. to follow धर्म |
One’s कर्म can be anything- one can be a doctor, lawyer, entrepreneur, but the point is- can there be more सत्त्व, with a move towards more clarity & knowledge. And one should consider, how can I use any कर्म that I perform as an offering to भगवान् | Because the कर्म that I do is my कौशलम् – it is what I excel in, it is my contribution to भगवान्’s symphony. And at the same time, I also learn to accept the different results/situations as प्रसाद/कर्मफल from भगवान् |
Although it is an important part of my identity, and I use it to function effectively, I also have to be able to see that I am free from all the गुण-s & कर्म -s. But, unless I live through this identity, and not fight shy of it, nor boast about it either, but have some balance about it, I will not be able to discover the truth.
For people belonging to other cultures, and may have grown up in another religion, it is also worth thinking about- what I am proud about, what I am embarrassed about, and what have been my reasons for moving away from what I have been born into.
Because having clarity in this is very important. Because decisions must be made after having thought through this.
Otherwise, neither will I gain what Hinduism has to offer, nor will I gain what the religion of my birth has to offer.
The purpose of this entire discussion is –
(i) One owns up their identity based on one’s वर्ण | Especially if one lives in India, there is a chance that one either feels superior or inferior depending on which वर्ण one belongs to.
And वर्ण is often confused with जाति |
(ii) The caste system is thrown at India as the worst thing ever of India. But, the truth is that we don’t know enough about the original teaching and we tend to confuse it with the historical perspective.
So, as practicing धार्मिक people, we need not whitewash nor deny this. We have to be open to seeing what happened historically, but also know the original teaching.
(iii) By knowing the combination of these गुण-s, our motivation is to move towards having more सत्त्व गुण | Because ब्राह्मण across the शास्त्र is defined as सत्त्व गुण प्रधान (predominance).
All of the Gita Amrtam students have a predominance of सत्त्व गुण because one is studying the Bhagavad Gita~ desirous of knowledge, wanting to know oneself, living a धार्मिक/fulfilling life i.e. one is clear about one’s priorities, though there may be scope for more growth.
ॐ
Here भगवान् श्री कृष्ण is showing us the (weak) connection between कर्म and ज्ञानम् (knowledge).
Arjuna’s dilemma is~ should I do घोर (cruel) कर्म? i.e. कर्म that will cause a lot of deaths.
And it is not that Arjuna was a pacifist- he was a warrior and he had definitely tasted blood and had fought many battles unafraid. But here there is a hesitation to fight in this particular war.
Challenging situations are a good test for me to see if I do what is required of the situation, or if I withdraw. One’s initial tendency is to withdraw. I do not want to deal with conflict or suffering. I am not sure if I will be able to handle the situation, or if the other will be able to handle it. The reasons for not wanting to do something may be many. As in Arjuna’s case, the कर्म to be done may be long overdue. However, still I procrastinate, I want to buy time.
And then there is confirmation bias, where one’s clever mind looks only for that information that confirms my point of view, so I can feel happy about myself.
After भगवान् श्री कृष्ण talks of the 4-fold division that He created in society for its smooth functioning, He then switches our attention to the स्वरूप of भगवान् i.e. one’s own nature, which can never be negated nor defined.
भगवान् had previously given the example of King Janaka- despite being a king, and being busy, dealing with all problems; he was a wise person.
So, भगवान् says that despite all कर्म that I have done in creating this जगत्, I have not really done this. And it is not that भगवान् is abdicating His responsibility, but rather He is shifting one’s attention to the consciousness that one is.
Given that this is the case, people who want मोक्ष, did not abandon their responsibility in the name of this exalted pursuit of वेदान्त | They did what they had to do. Because at some prior point in time, they had made choices, and so now they fulfill their responsibilities in accordance with those choices that were made.
So, भगवान् says that even मुमुक्षु-s perform कर्म, therefore Arjuna may you please perform कर्म |
Now भगवान् श्री कृष्ण asks a question to Arjuna. And then goes on to answer it.
* श्लोक १६ *
किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिता: ।
तत्ते कर्म प्रवक्ष्यामि यज्ज्ञात्वा मोक्ष्यसेऽशुभात् ॥ १६॥
किं कर्म? What is कर्म?
किं अकर्म? What is अकर्म?
Even कवय: i.e. people who are very bright and intelligent.
(कवि ~ poet.)
Here कवय: refers to the one who is मेधावि i.e. the one who uses one’s memory & intelligence; the one for whom learning is there; and anger/sadness does not cloud one’s faculty of reasoning.
For instance, we are often quite good at advising others, but not so good at following our own advice.
So, कवय: i.e. even people who are very bright and intelligent, these scholars/seers,
they are मोहिता: i.e. confused,
about what is कर्म & अकर्म (actionless-ness).
Therefore, I will tell you more about what कर्म is.
Because,
यत् ज्ञात्वा ~ once you know,
मोक्ष्यसे अशुभात् ~ you will be released from that which is अशुभात् i.e. that which is inauspicious, the cycle of suffering.
N.B. – भगवान् श्री कृष्ण does not say यत् ध्यात्वा (by meditating).
भगवान् says यत् ज्ञात्वा i.e. there is an emphasis on knowledge.
So, we should understand that meditation is not the answer to all suffering.
But, by knowing more about कर्म, and all that surrounds it, one will be released from suffering.
* श्लोक १७ *
कर्मणो ह्यपि बोद्धव्यं बोद्धव्यं च विकर्मण: ।
अकर्मणश्च बोद्धव्यं गहना कर्मणो गति: ॥ १७॥
बोद्धव्यम् implies that this should be done.
The वेद, and the श्रीमद् भगवद्-गीता in particular, talks of the कर्म that is to be done.
If one is confused, or one wants to continue to be confused, then, one does not want to do कर्म |
This is because it seems like कर्म is painful and requires a lot of effort.
This becomes obvious to one, when one looks around and sees the responsibilities that I have- one only has to look at one’s relations~ family, friends, colleagues, in order to understand this.
E.g. At home, situations require some actions to be done i.e. there is some लौकिक कर्म to be done.
And then, there is also कर्म related to the पञ्चमहायज्ञा i.e. how I relate to भगवान् through यज्ञा, दानम्, तप: |
So, the कर्म that the वेद talks of is important- it is to be known.
And the कर्म that is to be avoided must be known as well.
Two things that the वेद says NOT to do are-
1. Do not eat meat.
2. Do not drink alcohol.
So, if I do not eat meat, nor drink alcohol, then I am okay with this, and agree with these values.
But, if I am a social drinker, then I am challenged by this statement of the वेद |
I make excuses for myself and say- Well I never overdo it. I never regret my behaviour after I drink. Or, other people are addicted to tea and coffee, so what’s so wrong with a couple of drinks?
Or with respect to meat, one justifies meat-eating by misusing the example given in class of भगवान् वेदव्यास’s mother being a fisherwoman, and so He definitely must have eaten fish as a kid. Or, one incorrectly references the Ramayana and points to Lord Raama eating meat, in order to justify one’s misdeed.
The वेद teaches us not to eat meat from the standpoint of अहिंसा | But no value is absolute, E.g. There are exceptional circumstances given in Ayurveda.
And why should one not drink alcohol? Because one’s बुद्धि: becomes compromised. No great nor noble acts follow the drinking of alcohol.
In this way action-consequence is pointed out by the वेद |
So, it is also important to know what is to be avoided.
An important line in this श्लोक is- गहना कर्मणो गति: |
Once one starts digging into कर्म, it is difficult to understand its flow.
For instance, why did I marry Person X? How did I land up with this person?
कर्म may explain it to a certain extent, but the more one digs into it, one finds that everyone’s कर्म is interrelated- my parents, my partner’s parents, my friends, and so many more relationships.
So many things are related, so whose कर्म is primarily responsible? It is difficult to say.
So कर्म is difficult to understand.
After all, कर्म is the grandchild of अविद्या |
One can go digging, and Astrology may be able to give a peek into the कर्म pattern in one’s life, but this is not deterministic. Astrology can give a hint to the likely patterns that will emerge according to one’s personality, but everything is not predetermined.
This is because my choices also play a role.
So, the question is, if I take to वेदान्त or spirituality, should I stop doing what I normally do & enjoy?
Because, one may have romantic ideas that one should stop doing certain things.
So, with ज्ञानम् & कर्म, there are some questions that we have.
Recognizing our dilemma, भगवान् श्री कृष्ण says this verse-
++**श्लोक १८**++ very important verse++
कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: ।
स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत् ॥ १८॥
The person who is युक्त: / a योगी / together as a person,
[ युक्त:/योग: share the same युज् धातु ].
कृत्स्नकर्मकृत् ~ completely, this person can say – been there, done that.
So, this is a part of one’s journey before संन्यास i.e. all open loops are closed, there is no unfinished business; whatever one wanted to do, it is expected that one has done that before taking संन्यास |
Because prior, one thinks that all the कर्म that one does, is for the sake of one’s fulfillment.
But when one is ready for संन्यास- there are no unfulfilled desires, no more to be achieved in this world, there is no more agenda, nothing to be gained.
Why? Because the mistaken notion that कर्म will give me complete fulfillment is no longer there.
The glory of कर्म is such that I have exhausted the possibilities that कर्म will give me complete fulfillment through the different roles that I play. It is not that responsibilities end.
Ritually, responsibilities may end with संन्यास | But, with संन्यास, one recognizes that no one owes me anything, and I don’t owe anyone anything. There is no sense of entitlement.
So, what are we talking of?
That relative fulfillment that comes with bringing in कर्म योग बुद्धि: into all areas of my life, so that there are no dark corners in my life.
And what about such a person?
This person who has done everything that has to be done has a particular vision i.e. कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: ।
But first, one has to see that in all roles that I play, that I remain as a simple person.
I relate to my mother as a daughter, to my partner as a wife, to my son as a mother. I relate to my colleagues, friends, as a citizen, as a group member.
So, I-the person am playing all these different roles, and in playing these different roles, I-the person fill the role up.
As mother, daughter, professional, I-the-person fill up the role. But, I-the-person am independent of the role.
Is there a physical distance between me-the person and me as the mother?
No- where the mother/role is, the person is.
So, how can I say that the person is independent of the role?
This is because I am not in any role 365-24/7. When I go to sleep, I am no longer the mother.
When I am interacting with my work colleague, I am not playing the role of mother.
So, I play the role of mother to my children, but not to my partner nor work colleague.
I have no confusion about this, I just relate accordingly in the different relationships, according to whatever I think is the purpose of the relationship.
But no one ever thinks about the purpose of a relationship.
Everyone marries, so I marry; everyone works, so I work; everyone has children, so I have children.
So, one should be clear about the purpose of every relationship.
In general, my role is to care for and support/contribute to the happiness of the other. And this love & support manifests differently according to the role I play. E.g. my love & support for my parent versus my child would manifest differently.
And this being so, if I have a problem with my boss at work, I should recognize that this is limited to this particular relationship only.
However, if I am not in touch with I-the-person who am filling up the role, then what happens is that though the distressing event/encounter is over, and I am out of that physical space; the suffering continues, as I continue to carry the experience with me.
A problem can travel with me all over the world, for many years if left unresolved.
But, if I recognize that this experience is only limited to this particular role, then I need not bring the foul mood into other interactions. Or else everyone gets a piece of my mind, and the whole world feels gloomy to me.
So, I should understand that this was only one experience in one of my many roles, and so this event should be isolated and kept to the role in that relationship. And so, I count my blessings of the people in my life in other relationships.
So, I recognize that I am that simple person, independent of all these roles.
The roles depend on me, but I do not depend on the role; though there may be emotional fulfillment from a role.
One should appreciate that the simple role-less neglected person fills up all roles.
If not for this person, there would be no role whatsoever.
A lot of one’s suffering is because I have confused the role to be me.
E.g. A mother describes all the wonderful meals that she prepares for each member of the family according to their preference. But, when asked- what do you like, she is at a loss for words.
So, one is so engrossed/identified with the provider/mother role, that mistakenly one may think that if that role is not there, then I am not there. I am decimated if the role is not there. I do not know who I am without the role.
And often my greatest sadness is because I have confused the role to be me.
I think that one specific role is me.
E.g. I think that I am only the work-professional, or only the partner, or only the parent.
And I move between one of these 3 roles.
And then thinking myself to be the role, there will be burn-out; and then I find myself wanting to be away from all these roles.
So, I should recognize that I am free from all roles; that the roles depend on me. The roles cannot exist without me. I fill up the roles, but I am independent of the roles.
I choose to play the roles. The roles are important to me, but they do not define me. The roles are not my defining reality.
It will take time for this understanding (that I am not the role) to sink in, because my greatest happiness & fulfillment comes from my roles.
And it is not that we are denying one’s roles. One can enjoy one’s roles. But one should also see this reality~ that I-the-person am free from all roles.
I can pick up the role, and I can drop it.
And this unnoticeably happens effortlessly for us-
E.g. If I go to a party, I interact with 4-5 different people, and I relate to each person differently. There is no confusion. I can relate to person A, and then temporarily suspend that role when I speak to person B.
The same happens when I am speaking to my partner, whilst also trying to address my son.
I pick up and drop roles effortlessly within fractions of a second.
So, in this seemingly innocuous action is a moment of great wisdom as it shows that I can relate to person A, and I do not decimate my role with person A when I relate to person B. But in my vision I have temporarily suspended my role with person A, as I relate to person B. There is no confusion. I can pick up & drop roles seamlessly.
This reveals that I am more than the role.
It is not that I am not the role. I fill up the role.
And there is no perfect role~ no perfect partner relationship, no perfect parent-child relationship, no perfect गुरु-शिष्य relationship.
If it is good enough~ okay. I enjoy and am contented with what is there.
In the different roles that I have, I do कर्म |
Who is the one who performs कर्म? The कर्ता/doer.
So, the results of the कर्म performed, and whatever is to be experienced will come to the doer. The doer/experiencer is the same person/being.
So, what is the unique vision of this युक्त: (wise person) ?
कर्मण्यकर्म ~ In action, one sees actionless-ness.
The wise person sees that I-आत्मा am अकर्ता~ I am not the doer, I never was the doer.
And likewise, I-आत्मा was never the भोक्ता/experiencer.
And this is not because I used to do a lot, and now I just sit in a cave. No. It is not a becoming of अकर्ता / अभोक्ता | It is understanding that अकर्ता & अभोक्ता is the nature of I-आत्मा |
And to recognize the nature of आत्मा, the first step is to recognize that I am independent of the roles. Because only then I will enquire into the reality of who this person is; this person who is wearing this body-mind costume.
And this is a strange uniform that the जीव has~ made up of blood, bones, muscles etc.; the dress-code for living in this world.
The कर्ता has a great sense of self-importance of how I go around doing a lot of कर्म, performing my responsibilities etc.
The wise person says that the आत्मा (अकर्ता) is the basis of this कर्ता |
अहंकार (the one with the identity of कर्ता-भोक्ता, one’s self concept, one’s sense of I)
अहम् करोति इति अहंकार | So one feels important, because one does a lot of things, and also experiences a lot of things.
The अहंकार is the individual who comes to वेदान्त, but the अहंकार does not stay at the end of the inquiry. The अहंकार commits suicide, in recognizing that all that I claimed myself to be is not independent of ईश्वर or the order. All that I claimed as I, me & mine has been given to me. So, this अहंकार now has some surrender.
Otherwise, the job of the अहंकार/जीव/individual is that one looks at what one is associated with (the body/mind) and says that this is mine. And there is self-preservation, where if there is any slight/adverse comment, then the अहंकार pounces on that person. One reacts in this way because one’s sense of self is challenged.
So, the अहंकार does a lot of कर्म, in the hopes of gaining fulfillment from कर्म |
But, the vision of the wise person is that through all अहंकार-कर्म-कर्ता / the doer, what I am is independent of the self-concept.
So, just as it was understood that I-the person am independent of the roles, I-consciousness-आत्मा am independent of the अहंकार |
And wherever I-the person is, consciousness-सत्यम् is.
It seems as if 3 words are being used –
(i) my role,
(ii) me-as-a-person,
(iii) consciousness-सत्यम् |
But, 3 words do not mean 3 entities. E.g. many endearments may be used to refer to one person by the partner- sweetheart, darling, my love.
So, wherever the role is or where my relationships are, there the person is. And wherever the person is, whilst relating or not relating, सत्यम्-consciousness is.
So, what is सत्यम्-consciousness?
It is not a property of the body, because if it were, it would be subject to increase or decrease, e.g. one’s weight.
It is not a product of कर्म | I cannot sit in meditation and consciousness will arise.
Because I am always consciousness. I am that because of which I am aware of everything. I am that because of which everything becomes evident to me. I am that self-evident being. No one’s approval is needed for me to be self-evident. It does not matter what gender I am, what age I am, what my achievements are, or which गुण is predominant (सत्त्व, रजस्, तमस्).
I am a pure being who as though feels enclosed by the boundary of this bodysuit.
E.g. All pervading space, as though feels enclosed in the pot, and thinks that I am limited.
Similarly, during the pandemic, one thinks that I am limited to staying here with this community, I cannot travel/vacation freely.
And then in one’s work situation, there is the great resignation where everyone wants to leave, because there is the recognition that work is not everything, it does not define one’s life.
And one can get consumed thinking, what कर्म can I do to make it all okay.
This is because one is so identified with this limited form ~ the shape of the pot, where the pot is in life (its age & stage), and what कर्म should one do; because I am relating to other pots, and it seems as if everything that I do is never enough.
And it will never be enough, because this is how कर्म is.
But, one can shift one’s attention to- what is the content of this pot. The content may be said to be space. But आत्मा is the cause of this subtlest of matter which is आकाश/space. So, space is really a product.
Then, when we talk of this body-mind complex, भगवान् आदि शङ्कराचार्य & Pujya Swamiji use the term कार्य-करण-सङ्घात |
कार्यम् is a product, करण is an instrument, सङ्घात is an assemblage. So, कार्य-करण-सङ्घात means body-mind-sense complex (BMSC).
कार्य means product not cause. Where the product is, i.e. where the body is, or where the अहंकार/कर्ता/self-concept is, the Self is.
आत्मा is not a property of the BMSC, nor is it a product of any process that one may engage in, nor is it a part of me. If it were a part of me, then it could be amputated.
आत्मा is that which pervades me, that which always is in all 3 periods of time, and in fact is the basis of time.
आत्मा is that which is, even when the body falls.
And आत्मा does not have parts, so it cannot do कर्म | For कर्म, limbs are needed.
So, the wise person recognizes that in all the कर्म that I do, I am untouched by पुण्य & पापा |
But, the body & mind may be touched, E.g. One still has to eat for sustenance.
Importantly, wherever the body is, आत्मा is. But, आत्मा is ever-free.
When one looks at one’s life, one sees that what one once thought was पुण्य, now seems to be पापा, because there is now a lot of suffering as a result of that event. Or, what seemed like suffering, is now a blessing for me in disguise.
If we are able to see that all events that I have labelled as happy/sad, that depending on how my maturity levels are, my perspective changes. One does not have to force oneself to change any perspective, but when one reflects on one’s own life, with respect to how I have been as a कर्ता one recognizes this.
The कार्य-करण-सङ्घात does कर्म i.e. the body-mind assemblage.
When one questions- is this body mine? One initially thinks- yes, of course. But upon further deliberation, one recognizes that I did not create this body with its cells of inherent intelligence that know its precise functioning within this system. Even one’s abilities and achievements are because of the fortune of one’s opportunities. And even one’s intelligence if attributed to one’s parents, were not created by the parents.
So, with a closer look, one recognizes that there is nothing that I truly own- not even the body/mind.
With death, we leave this body behind. And it is interesting that after a person dies, the dead body is no longer referred to as the person, instead, one says- when is the ‘body’ going to be taken to the cremation site.
So, when one enquires into the जीव / कर्ता / अहंकार, it is recognized that it is no longer there. The अहंकार is recognized to be pervaded by the order that is भगवान् and the nature of भगवान् is consciousness-सत्यम् and that is me. So, there is no going or coming for me- no जन्म nor मृत्यु | But, the body & mind will have its own trajectory.
With कर्म योग बुद्धि:, one has grown so big, that things don’t impact one as much. One is no longer dependent on specific things to be present for me to be happy, or for certain things to be absent for me to be happy. This is because रागद्वेष has now been converted to preferences. And I have learnt to be cheerful and relatively happy because I-the-basic-person is a भक्त/devotee who is always relating to the total which is भगवान् |
When one relates to another e.g. one’s partner, one can then drop this role, and then relate to the child. But can one drop the role of being the individual relating to the total? One cannot deny the connection of how this body-mind is sustained by the पञ्चमहाभूत-s. So, the more the basic-person grows into being a devotee, then as a devotee, one can perform different roles. The role of devotee is never given up.
E.g. the devotee may have the current role of taking care of the ailing bed-ridden mother. In this role, one does the पूजा of changing the diapers and offering food to the mother. With the devotee-mindset, the tag of pleasant/unpleasant कर्म drops off, as I recognize that what I am doing is my contribution as a devotee to this order.
So, it is seeing that I-आत्मा am ever अकर्ता & अभोक्ता i.e. never the doer/experiencer, and in all the कर्म that is done, I see this Truth.
This is the vision of a wise person.
ॐ
In this chapter 4, we see that श्लोक-s १८-२४ talk of the nature of knowledge.
This is the reason why the श्रीमद् भगवद्-गीता is called as ब्रह्मविद्या, since these verses talk of the essence of the उपनिषद् i.e. the nature of आत्मा | We previously saw that Chapter 2 also discussed this topic.
So, both ब्रह्मविद्या and योग शास्त्र are the recurrent themes presented across the श्रीमद् भगवद्-गीता |
It is beautiful that both are presented.
If it were only ब्रह्मविद्या, as in the उपनिषद्, then the situation is- I want knowledge, but I am not prepared for it.
Pujya Swamiji gives the example of the bachelor who has just moved to the city, and is trying to make a cup of chai. His apartment is bare, so he asks for some hot coals from his neighbour. But, he has no wares to carry them in. He grabs some newspaper and directs her to place the coals in there, even though this is not the appropriate पात्र | Unfortunately the coals never make it back to his next door apartment, because the newspapers are unable to support the hot coals.
The problem was that he did not have the appropriate पात्रता (capacity to receive something).
If someone is exposed to ब्रह्मविद्या, and is prepared in terms of a spontaneous कर्म योग बुद्धि:, such that one is in harmony with all relations in the world, then smooth understanding ensues.
But most of us do not have enough पात्रता |
We have enough मुमुक्षुत्वम् i.e. a desire for मोक्ष, and a willingness to work towards it in terms of preparing oneself.
Therefore, योग शास्त्र is important in order to prepare oneself in the context of one’s maturity regarding all aspects of life. For instance, I come to understand & accept my relationship with कर्म – the situations that unfold in life and how I respond to them.
And if only योग शास्त्र is presented, then one would have a calm contemplative mind, be more effective in one’s relationships, and have harmony, but sooner or later one will ask the question~ for what? If anyway I am going to die, then what is the point of being effective or productive- I came from dust, and will return to dust, so what is all this for? Then, there may seem to be no purpose…
So, this is the beauty of the श्रीमद् भगवद्-गीता, as both ब्रह्मविद्या and योग शास्त्र go hand in hand. One always has the insight as to why I am preparing myself- so that I qualify for ब्रह्मविद्या |
And, when the goal is clear, one sees that death is just an event, and that any changes that happen are only to the body/mind. I-आत्मा remain ever-untouched. And आत्मा is who I truly am. So, all conflict & suffering fade away.
If I am not ready for ब्रह्मविद्या, it is enough to prepare oneself for a harmonious life.
So, verses १८-२४ relate the nature of आत्मा, and these verses are given from the standpoint of कर्म |
आत्मा is referred to by many words, from different standpoints:-
– In chapter 2, we saw the word स्थितप्रज्ञ(wise person) referring to the one whose प्रज्ञ(wisdom) is well-established.
– पूर्ण: refers to I-आत्मा complete in and of oneself.
– अव्ययम् means no व्यय (decline/decay). So, no facelift nor corrective surgery is required for I-आत्मा |
So, from different standpoints, depending on the conclusions made about oneself, different words are used.
Here, in these current verses, अकर्ता (not-the-doer) and अभोक्ता (not-the-experiencer) are used for आत्मा | Sometimes, भोक्ता is translated to mean enjoyer, but one can be the भोक्ता of both सुखम् & दु:खम् | Therefore, experiencer is a more apt translation.
When one looks at one’s day, there are a set of experiences & a set of कर्म, across many roles. In an experience, I can be both the कर्ता and the भोक्ता | E.g. If I try a new dish- in the preparation I am the कर्ता, and in the enjoyment, I am the भोक्ता | In attending a program- I am कर्ता through my participation, and I am भोक्ता as I listen to what others say.
So, in all our lives, on a daily basis, across all roles and relationships, what gets formed and entrenched is the identity of कर्ता (doer) and भोक्ता (experiencer). This identification is natural since one is doing so much कर्म and also having so many experiences- whether I contribute to the कर्म experienced, or it is someone’s कर्म towards me.
So, all the time one’s identity is कर्ता-भोक्ता, this is the identity of the अहंकार/ego.
And one spends all of one’s life trying to manage this identity. E.g. one uses productivity hacks to increase/decrease कर्म, change one’s experiences, and even spirituality becomes a part of one’s experiences.
And कर्ता-भोक्ता being my identity, I can go from lifetime to lifetime having different kinds of experiences and doing different kinds of कर्म |
But here भगवान् श्री कृष्ण points out that as आत्मा, I was never the doer nor the experiencer.
भगवान् आदि शङ्कराचार्य gives the example that if 2 boats are moving at the same speed, one can feel stationary in relation to the other. So, in action one can experience actionless-ness.
Another example is- if one is on a boat, and looks at a ship in the distance, the ship does not appear to be moving. So, in the seeming actionless-ness, there is movement/action.
So, do these everyday experiences show literal actionless-ness and action? No.
Similarly, one can be doing a lot of कर्म so one seems to have the identity of कर्ता | But if one does enquiry and it is discovered that I am आत्मा who is not the कर्ता,
then, the wise person can say that I-आत्मा was never the doer.
We may see the wise person running around and doing projects, e.g. King Janaka did all kinds of projects, and was involved in all ministries and working for His subjects.
But, even through the performance of different कर्म-s, there is no more अविद्या(ignorance) because the person has discovered that I was ever आत्मा |
So, though appearing to be doing a lot of activity, the body & mind is understood as मिथ्या with a status of dependent reality. And I-आत्मा am not touched by any of this.
Just as I am the person across the different roles that I play- I am the role, the role is not me. Without me, there is no role. That role is not my entire identity.
The role is just a uniform that I wear in this particular context/situation/phase in my life.
भगवान् श्री कृष्ण explains that as आत्मा (pure existence-consciousness, without any limits/boundaries), I was never the कर्ता (doer) nor भोक्ता (experiencer).
As भोक्ता, I have to come to terms with the hurt that I have experienced.
Generally, one is not able to move beyond the identity of the doer/experiencer because one does not feel fulfilled as the doer- there is always scope to do more in any role, and definitely there is scope to experience more e.g. more travel, experiencing family milestones.
So, one looks forward to these experiences and it feels as if life is incomplete without X,Y,Z experiences.
The current experience is that कर्ता & भोक्ता feel अपूर्ण(incomplete).
Will there be a time where I pile on more कर्म and then finally I will be fulfilled?
No matter how exalted the कर्म is, अपूर्णत (the sense of incompleteness) continues as there is identification with the human condition. And so, along with this human identification, existential sorrow is a given.
One can push the limits and enjoy all the glories of one’s शक्ति-s, but remaining as the कर्ता-भोक्ता, one will never be enough.
This is the humbling reality, it is not being pessimistic.
So, one can relax because the human situation is that the body-mind will have a certain lifespan and death will come as an event, sooner or later.
If this is the final conclusion, then one had better reconcile with it. But this is not the Reality.
In reality, I was never born, I will never die; I cannot be negated.
An inability to be negated is the definition of being real.
One may negate oneself on the basis of perception, e.g. the body is born, and dies.
Or one may say~ you say that I am eternal, but I don’t feel like that. So, this too is one’s perception.
So, one should talk from the standpoint of प्रमाण – वेदान्त says that I was never born, that I will never die, that I am always there.
But, the identity that I hold on to is centered around कर्तृत्वम् (doership)- I have not achieved enough, or भोक्तृत्वम् – when will these events happen; this didn’t happen to me.
If doer-ship & experiencer-ship were real, then they would NOT come and go. For instance, in deep sleep, if one is kicking someone, one is not voluntarily doing it. Because, कर्तृत्वम् & भोक्तृत्वम् are not there in deep sleep.
श्रवणम् (systematic listening to a Teacher) is not just audio perception. As I go with the words, I have no choice. I do not know what will be said next. I can close my ears, but once I am listening I cannot control the input. This is how perception works. Similarly there is no कर्तृत्वम् with seeing. One has कर्तृत्वम् up to the point of opening one’s eyes, but then there is no choice in what is seen.
So, listening to वेदान्त is not a कर्म | One can just relax, and the Teacher does the job through the use of words; and I recognize that yes, this is talking about me.
When listening there may be भोक्तृत्वम् with some emotion, or reaction being evoked.
But, when listening one is not the कर्ता |
And in between 2 thoughts, one is not the कर्ता nor the भोक्ता |
So, all of this points to that I was never the कर्ता nor the भोक्ता | And the wise person understands this.
I am the limitless, as though going through human experiences via a human medium.
This theme of कर्तृत्वम् and भोक्तृत्वम् continues in the rest of the verses.
भगवान् continues by discussing aspects on the nature of knowledge, and the wise person’s lifestyle-
* श्लोक १९ *
यस्य सर्वे समारम्भा: कामसङ्कल्पवर्जिता: ।
ज्ञानाग्निदग्धकर्माणं तमाहु: पण्डितं बुधा: ॥ १९॥
For this wise person,
सर्वे समारम्भा: ~ all projects that the person undertakes,
काम सङ्कल्प वर्जिता: ~ are free from काम सङ्कल्प (binding desire i.e. the will that this should/should not be done).
But, if there is no desire/will, then why is one undertaking a project?
For लोकसंग्रह: i.e. for the benefit of everyone.
For instance, our closing prayer is a prayer for everyone, no one is excluded-
ॐ सर्वे भवन्तु सुखिनः
सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु
मा कश्चिद्दुःखभाग्भवेत् ।
ॐ शान्तिः शान्तिः शान्तिः ॥
So, the wise person sees the need in society and responds to it with a project.
How is this person’s lifestyle?
There is no more अविद्या(ignorance), due to ज्ञानम्(knowledge).
ज्ञानाग्नि i.e. the fire of knowledge has दग्ध (burnt away) the कर्म |
There are 2 understandings of this burning away of कर्म by ज्ञानम् –
(i) ज्ञानम् (knowledge) is opposed to अज्ञानम् (ignorance).
So, when knowledge is there, ignorance is not there. The sense of doer-ship and experiencer-ship is no longer there.
ज्ञानम् is knowledge of oneself, the nature of the world, भगवान् |
(ii) There is a connection between अविद्या, कामा and कर्म | And there is so much कर्म in one’s account.
अविद्या is that I don’t know who I am.
Therefore, there is a sense of अपूर्णता/incompleteness.
And because of incompleteness, I feel pushed/impelled to do कर्म, depending on the nature of कामा |
E.g. I must go to India, and so I cannot sit quietly with this कामा – I have to look at flights etc.
So, अविद्या leads to कामा, and then कर्म | So there is this constant sequence.
For the wise person, there is no more अविद्या |
Then, what about प्रारब्ध कर्म (कर्म that has already begun in this lifetime)?
Does the person with clarity drop dead? No, this does not happen.
Because प्रारब्ध कर्म has begun, so पुण्य & पापा continues in this lifetime, and a series of situations are encountered.
These are experienced by the wise person like a roasted seed i.e. there is experience for this lifetime, but there is no more seedling/sprout for reincarnation/rebirth.
So, in this sense कर्म is burnt away. The sense of doer-ship and experiencer-ship is no longer there.
Even if one enjoys a ripe mango, one sees that the भोक्ता is a dependent identity, and what I really am is आत्मा |
Obviously, this reasoning does not stand in a court of law.
For instance, one cannot kill another and then say that I am not the doer, I am आत्मा |
It is a given that धर्म is the framework of life. And धर्म lived by deliberate practice becomes spontaneous. Wisdom only comes after having धर्म as a solid framework foundation of this life.
काम सङ्कल्प वर्जिता – In this way, the लक्षण of the ज्ञानी becomes the साधन for the मुमुक्षु |
How does one deal with one’s binding desire?
So, first one should align one’s desire with धर्म | Then, one can fulfill the desire with कर्म योग बुद्धि: |
Then, one gains the required maturity for knowledge.
One does not have to give up one’s desires. One can have desires but distill them into priorities.
Just as with respect to exercise, there may be a variety of options- cardio yoga, zumba, running, walking, cycling. But one would not have time to do all of this. So, what is one’s priority? Is it strength, stamina, endurance, flexibility? So, one can identify one or two options, and then stick with this.
So, in all desires, I should question- what is this for? And then, one can be creative and combine things- e.g. working- out and housework.
So, desires can be distilled when one understands what is the larger need that I want to meet.
Then, the clamor of different desires/कर्म does not bother one as much.
And then, the pressure of social media or relatives do not bother one. People can suggest, but if I am clear about my priorities, then I am not bothered/pressured by their suggestions. I just understand their suggestions as an expression of their care for me.
And भगवान् uses the phrase पण्डितम् बुधा: here in this verse. The first time He used the word पण्डिता: was when He began the Teaching of ब्रह्मविद्या in 2.11.
श्रीभगवानुवाच ।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: ॥ ११॥
There, He told Arjuna that- you speak words of wisdom, but there is no reason to grieve.
Then, what else about the wise person who recognizes the आत्मा to be never the doer, nor the experiencer-
*श्लोक २०*
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रय: ।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति स: ॥ २०॥
त्यक्त्वा कर्मफलासङ्गं ~ Giving up of the attachment to कर्मफल |
It should be noted that the verb is in its present continuous form. Therefore this ‘giving up’ should be done on a daily basis.
So, why is one doing कर्म, if it is to be given up?
My कर्म is an offering to भगवान् i.e. प्रासाद बुद्धि: |
Giving up the सङ्गं to कर्म means that I give up the notion that- once this happens, I will be fine; that the various कर्म that one is doing for one’s fulfillment, only when it happens, then I will be fine.
There is the practicality of statements like- when I wake up, I will go to work.
But, when there is the thinking that- only when there is a certain occurrence, I will be completely fulfilled, e.g. when I go on vacation, or when this relationship mends. There is that tag attached to a future situation that complete fulfillment will happen only then. But really through this event, the purpose of one’s life will not be achieved.
So, the wise person does not define oneself by the outcome of any event.
If I am not कर्ता, then I cannot define myself by कर्मफल |
Usually we define oneself by the degrees on one’s CV, one’s occupation & earnings, one’s relations.
But this कर्ता-भोक्ता identity is a dependent identity on I-आत्मा |
As a कर्मयोगी, because I am a भक्त/devotee, my कर्म stands offered; कौशलम् stands offered to भगवान् |
I recognize all results of action as प्रासाद, sanctified by the altar of भगवान् |
In this way we grow to sanctify all areas of our life, including the relationship with one’s mother-in-law, or whatever seemingly difficult situation there is. Some areas are easier than others.
So, as a कर्मयोगी, one understands that, depending on the choices made, I go through a given set of experiences~ good, bad & ugly. And that defining myself by these experiences is not helpful.
By defining myself with these limitations, I am denying the limitless that I am.
As a कर्मयोगी, I learn to be relaxed with the experiences unfolding in my life.
In the कर्म that I am involved in, I do what I can, and this is good enough.
So, my relationship with कर्म is loosening, both with respect to कर्म that is done and कर्मफल that is received- there is nothing that I have to do, and I am not attached to any result.
So, a wise person does not define oneself by कर्म nor कर्मफल |
The wise person is नित्यतृप्त: ~ One is always content since one sees myself as पूर्ण/complete.
The wise person is निराश्रय: ~ not dependent on anything.
There will always be physical dependence on the पञ्चमहाभूत (air, water, fire etc.) for शरीरयात्रा |
The bacteria depend on these 5 great elements, so what to talk of the more evolved human being?
But there can be emotional independence where I am free enough to allow the other person to be i.e. I become a more loving person.
Emotional independence is not being a cold person~ ‘I don’t need anyone’. This is actually a symptom of someone who is hurt.
I can be related to many people, and I am free to love.
I am not dependent on another following my list of should-s & shouldn’t-s in order for me to be happy.
For instance, in the beginning of a courtship, or for parents, there is the feeling that I want to be there for the other. One is willing to do whatever is required for the growth & happiness of the other, despite the other’s annoying habits. One thinks- what can I do to make the other feel cared for?
The thinking of ‘how can I contribute’ comes from a bigness of heart.
This is emotional independence.
The wise person is निराश्रय: |
Whether the other does or does not do for one, it is okay.
There is no bitterness of heart. It is not that one does not have expectations.
E.g. Elderly parents can become hurt by their children’s behavior and think- well I have learnt not to expect~ this is not the teaching of the भगवद्-गीता | One can tell one’s children about what one’s expectations are, and the children may or may not be able to fulfill this. Then, if the children are not able to do, one should make peace with this and find an alternative arrangement.
कर्मण्यभिप्रवृत्त: अपि नैव किञ्चित्करोति स:
A great महात्मा in Rishikesh was asked- for how many hours do you meditate?
His response was that- why are you putting this disturbance called meditation in my mind? ~meaning that He was always meditative.
So a person may be involved and fully engaged(not detached) in a lot of projects & activities, but knows that I am not really doing anything as आत्मा |
Even as a कर्मयोगी, one can come to the understanding that कर्म happens through me, that I am an instrument of कर्म |
And this can bring one a lot of joy.
There is a description of a ‘flow state’ where when one is busy with a project- writing, singing, creating, that there is a sense that one is not really there. Even if one is appreciated for doing, one feels as if I did not really do this, that I was prompted to say/do something.
This occurs when one allows, and there is no resistance to how things should be. One is fully involved in the task with whatever skills that one has. And just by doing one’s कर्म, one recognizes that कर्म happens through me.
This ‘flow state’ is beautiful- it is a state of surrender, where I have exercised my will to such an extent that ultimately, I learn to drop it. This is the greatest lesson of the will.
Whether I am in the gym lifting weights, or pushing myself to do an assignment, or whatever situation where there is a lot of willpower required, one trains oneself that I can do this.
Then, there comes a time when one drops it~ e.g. during ‘flow state’ or in surrender.
Surrender- as a part of my भक्ति/worship, I do what I can, and it’s all because of भगवान्’s grace. And the results are fully accepted even before the results come to me, because I recognize that the results are being shaped by भगवान् | So, I don’t wait to see what the results are before deciding if I accept them or not. I may not always be happy with the results, but I will learn from it, and see what else can be done. And so, I learn to drop my resistance, because we are all resistant to so many things, including ourselves.
So, आत्मा is अकर्ता- this is what the wise person recognizes.
* श्लोक २१ *
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रह: ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ २१॥
This श्लोक २१ refers more to a संन्यासी than to a गृहस्थ | Since, the phrase त्यक्तसर्वपरिग्रह: is used, meaning the person has given up all possessions.
गृहस्थ-s/householders are referred to in श्लोक-s १९, २०, २२, २३ & २४ |
निराशी: ~ the one who is free of expectations.
Pujya Swamiji is a role model for this. At the end of the full-time teaching of a 3-year वेदान्त course, what were His expectations of His 85 students? There were no conditions set for what one should do after the course. One was free to do whatever one wanted to do- यथेच्छसि तथा कुरु ~ Verse ६३, Chapter १८.
Though He was so busy with so many administrative duties, various projects, helping people; He had no expectation that His students in whom He had invested so much in would do His bidding. This shows His bigness of heart.
Or, in trees- the mother-tree never knows where the children-seeds are, for they are strewn/carried across so many lands. The प्रारब्ध is such that the mother-tree is stationary, but the seeds are scattered, and the mother just has to trust that they will be okay.
So, निराशी: is where one grows so big that one does not need other people to do X,Y,Z so that one is okay.
Along the same lines, the गुरु is asked, why does one teach?
There is very less demand for ब्रह्मविद्या | The so-called demand seems to be there, people explore and ask about वेदान्त, but there are very few people who have the commitment to see it through.
So, why does गुरु teach?
One is so used to having transactional relationships, that one cannot believe that someone can be kind without an agenda or any strings attached, yet still committed to one’s growth and happiness.
There is a profession where one goes from place to place and blows a conch.
The conch is a symbol of the sound of the वेद | Literally, it is considered as a sacred sound that dispels all negativity. And metaphorically it stands for the वेद |
So, this person had the job of going from village to village and blowing the conch in order to wake up everyone in 3-4 villages. He would wake up at 2am in order to do this, because he had to walk a few miles to get to each village. And what if the people of the village did not wake up upon hearing the conch? Well to this question he replied- I do what I have to do, which is to blow the conch; they will wake up whenever they are ready.
So, in the process of teaching वेदान्त, one is exposed to different kinds of students- some are committed, some are there for the fringe benefits e.g. to better manage one’s relationships or to be more effective at one’s job. And then at some point one enquires into the nature of आत्मा, and this is the process of waking up.
One can be very great and effective at managing one’s life, but who is the one who is managing one’s life, what is the nature of that being?
And if one wakes up to that reality, then the person has woken up to the sound of the conch. If not, the person can take his/her own time.
For the wise person who teaches, the person is निराशी: | Knowing that the person will wake up when the person wakes up, one drops one’s expectations of the other. Because everyone is on their own spiritual journey, and so we give people that time.
Additionally, the person has-
यतचित्तात्मा ~ mastery over sense organs,
and,
अपरिग्रह ~ a sense of non-possessiveness, or an absence of ownership.
अपरिग्रह is mentioned as one of the यमस् in अष्टाङ्ग योग |
So, one practices अपरिग्रह as a value- Whatever I have (including this body/mind) is given to me, and at best I am a trustee, and I take care of it for whatever pursuit.
So, in regard to everything that I have bought with my hard-earned money, I am only a temporary owner.
For instance, when one has to sell one’s property, one recognizes that I was indeed the temporary owner. Or, during a divorce/separation, one recognizes that the relationship was not for keeps. It is temporary and there is no ownership. Even if one owns a dog, the dog has to go to a dog training school in order for the dog to listen to what I want it to do. So, what to talk of a person listening to me?
So, the recognition that everything is given to me is भगवान्’s grace. My कर्मफल has fructified due to भगवान्’s grace.
So, for this संन्यासी,
शारीरं केवलं कर्म ~ i.e. कर्म is only done to sustain the body.
And the कर्म which is done, since it is not done due to binding desires, then there is no किल्बिषम्/पापा involved.
As once there is binding desire, one is impelled to do अधर्म, e.g. giving someone a piece of my mind, or regretting that I did not say something helpful in a given situation.
Also, the संन्यासी has no sense of ownership. Even though one has possessions, one is very willing to give them away. One does not define oneself by the objects around one. If certain things are there, one uses them, and that is all there is to it.
ॐ
The theme of आत्मा being अकर्ता (non-doer) and अभोक्ता (non-experiencer) continues.
It is easy to gloss over आत्मा being अकर्ता (not the doer).
The additional aspect to this understanding is that even the law of कर्म is sustained by आत्मा |
So though आत्मा is अकर्ता (never the doer),
but yet I-आत्मा as though give कर्म a validity, reliability and reality that it actually does not have.
So, from the standpoint of the absolute reality, is कर्म really कर्म?
E.g.
From the Reality standpoint, some action is performed, as though, by the different waves in the ocean.
What is the reality of the waves? Water- which is सत्यम् |
So, the movement of the waves is really the movement of water.
In a given form, some कर्म is performed by the wave. But what sustains the form of the wave? All the way it is water.
आत्मा sustains the ‘individual wave’, which is water only ( i.e. the individual which is I-आत्मा-consciousness only).
AND also, all movement/ नियति/order of कर्म, I-आत्मा sustain.
Therefore, to delve into this understanding, different kinds of कर्म are mentioned.
In 4.18, we see that the vision of the wise person is revealed in the context of कर्म and अकर्म, अकर्ता and कर्ता |
Then, श्लोक १९-२४ highlight some aspects of a wise person and some aspects of the lifestyle of a wise person.
A wise person can be a गृहस्थ or a संन्यासी | The lifestyle is just where one’s life priorities are.
Importantly, regardless of one’s lifestyle, no one is denied this knowledge.
E.g. King Janaka was a successful king, who continued to manage his kingdom after gaining knowledge.
श्लोक २२ continues with another aspect of the wise person’s way of living-
* श्लोक २२ *
यदृच्छालाभसन्तुष्टो द्वन्द्वातीतो विमत्सर: ।
सम: सिद्धावसिद्धौ च कृत्वापि न निबध्यते ॥ २२॥
In this description of a wise person, whatever लाभ (gain) comes, one is संतोषः (happy/content).
This श्लोक makes reference to a संन्यासी going for भिक्षा |
भिक्षा generally is in the form of food, and is just enough for शरीरयात्रा |
For instance, in Rishikesh there would be क्षेत्र-s which would give simple free food of roti with watery dhal to these संन्यासी-s who study there, as भिक्षा |
So, the wise person is the one who is संतोषः with whatever comes. Whatever comes is recognized as प्रसाद | And if nothing comes, then one just makes do, e.g. drinks water from Ganga-Mata. This is यदृच्छालाभसन्तुष्ट: |
So, प्रसाद बुद्धि: has to be at a high level in order for one to accept whatever comes. Some things are more easily accepted, and a lot of things one resists and struggles with- for instance the disposition/annoying habits of one’s partner, one’s colleagues, or some things about oneself.
So, समत्वम् and प्रसाद बुद्धि: are to be extended into all areas of my life. This is my साधना | It is not a forceful acceptance; it is to relax and glide into the understanding of dropping resistance.
द्वन्द्व अतीत: ~ not affected by pairs of opposites.
द्वन्द्व(dual), अतीत: (transcends).
If one has राग for one thing, one cannot avoid having द्वेष for the opposite.
E.g. If one has राग for धर्म, one’s tolerance level for those practicing अधर्म is low.
राग is anything that one gets obsessed with, or feels has to be done. It is making anything ABSOLUTE- it must be, always, at all times, places & situations.
Everyone wants to live a धार्मिक life, whether this is discerned or not.
Another example is that just because I am vegetarian, I believe that everyone should also be vegetarian. But this does not make sense because 70% of India is non-vegetarian.
So, if I have a value, and I understand the exceptions to the value, then I have understood the value of the value. E.g. In Ayurveda, allowances are made to consume meat if one lives in the mountainous cold regions, because in these places there is no other vegetation.
So, one should recognize the value of the value. And recognize that for every value, there are exceptions, only then I can be relaxed and balanced. This is not moral relativism or subjectivism. It is recognizing the reality of any value. Because every value is universal, but relative in application.
So with the attitude of द्वन्द्व अतीत:, one is not affected by opposites.
One swings to one extreme, if one position is important to me. If I define myself by my likes/dislikes because this is what makes my personality, then I will be intolerant of anything opposed to that. So, some balance is needed.
One recognizes that आत्मा sustains everything, including the opposites- hot/cold, all seasons, all values etc.
One is also विमत्सर: i.e. free from मात्सर्य (jealousy).
E.g. Jealousy consumed Duryodhana, as he had murderous feelings towards his cousins, and could not stand them being happy. He did not have the पुण्य to reach the stage of recognition that he needed help and should seek guidance from a गुरु to manage this मात्सर्य | So instead of trying to extinguish the jealousy, he justified it, and acted upon it. For him, it was unacceptable for others (the Pandavas) to be happy.
But it is easy to be happy if one revels in the happiness of others.
I-the person do not need to be happy; if another is happy then okay. But this feeling comes with seeing another happy, where one wishes I was like that.
E.g. One easily becomes jealous whilst seeing the lives of others through the filtered lens of Instagram. One thinks- I also want that; why is this not happening in my life.
मात्सर्य is one of the षड्रिपु (6 inimical forces) that exist in all of us.
These षड्रिपु are काम (binding desire), क्रोध (anger), लोभ (greed), मोह (confused thinking), मद (arrogance) and मात्सर्य (jealousy).
These are called enemies because they are not conducive to one’s happiness & growth. When one acts upon it, and it consumes one, it is likely that one will perform an act of अधर्म |
E.g. With binding desire, I must have what I want, regardless of the other.
Then, in chapter 2 we saw that thwarted/obstructed काम results in क्रोध | Therefore it is not completely effective to merely manage one’s anger by various techniques like drinking water, counting to 10 etc., because due to the intensity of काम, क्रोध arises which one is impelled to act upon.
Or, as a result of मोह (confused thinking),one does unthinkable things. E.g. if someone does something wrong, one thinks that that person is inherently bad, and on the basis of this one shames/humiliates the person, but really, I have also made mistakes.
For instance, the 3-year-old falls down and the mother is angry with this child who accidentally tripped whilst attempting to keep up with the mother’s pace. Instead of comforting the fallen child, the immediate reaction is that- it is all your fault, how can you fall down, you are not supposed to fall down.
So, these situations seem instinctual, happening in the spur of a moment, but it is a series of reactions- you fell down, it is your fault, you never listen to me etc.
So, like this one has confusion about all kinds of thinking.
षड्रिपु is part of the psychological landscape. It is synonymous to अपस्मार (the unconscious) seen in the मूर्ति of Dakshinamurthy. This षड्रिपु/अपस्मार are emotions and reactions.
To some extent, they may even be helpful. For instance, how can one have mastery, if one did not have काम or क्रोध?
All of this षड्रिपु is there due to अविद्या which leads to human insecurity. Therefore, one cannot avoid it.
In Psychology, षड्रिपु is referred to as the shadow self.
Literally, we all have a shadow when we walk out in the sun. But metaphorically, this shadow self is also there with these aspects of jealousy, hatred, being judgmental etc.. These can be managed, pushed under the carpet, minimized, or allowed to have free reign.
E.g. People who have the habit of showing anger may have grown up with the idea since childhood that if one does not assert oneself in an angry way, then no one will listen to me. So, this becomes a habitual pattern.
So, we must appreciate what happens to us when one is in the throes of any of these-काम (binding desire), क्रोध (anger), लोभ (greed), मोह (confused thinking), मद (arrogance) and मात्सर्य (jealousy).
Do I just justify it? E.g. With respect to लोभ (greed), do I justify wanting more of everything and find supportive reasons, or do I ask myself- do I really need this.
So, highlighted in this verse is that the wise person is free from jealousy.
So, one is genuinely happy when another is doing well, because one is not threatened by others doing well.
E.g. People who spend a long time on social media feel depressed since one compares oneself to others, and so it reminds oneself that I do not have what those other people have.
If someone is happy, then why can I not be equally happy for that person?
But there is the feeling that- I am not enough, I do not have enough, etc.
The wise person is free from all of this, and not just because of emotional management, but one recognizes that I-आत्मा pervade everything~ all forms.
So, if any form is my form, then if that form is doing well, then that is great because it is my form anyway.
Then with respect to सिद्धि and असिद्धि i.e. any kind of accomplishment or failure, there is समत्वम् |
कृत्वापि न निबध्यते ~ Even if the person is involved in all kinds of projects, really speaking the person is not doing any kind of कर्म |
* श्लोक २३ *
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतस: ।
यज्ञायाचरत: कर्म समग्रं प्रविलीयते ॥ २३॥
For this ज्ञानी, सङ्ग (the sense of being attached) to objects/situations has gone away.
This is sometimes misunderstood as ‘practicing detachment’. One mistakenly thinks that ‘being detached’ will free one from all conflicts. No.
It is to understand that I-आत्मा am ever-detached.
So then, what is attached? अध्यास is the extra value that I superimpose/place on relationships/objects that- this will complete me.
All things have their utility value, but the erroneous thinking that this thing/person will complete me is not there for the wise person.
So, this wise person is free from सङ्ग /dependence. Free from Dependence is actually a better translation than detachment for गतसङ्गस्य |
This means I can relate to all people with love and support, but not be dependent on them. These people do not have to fulfill criteria on my behavior checklist manifesto, in order for me to be okay. This is great freedom for me.
So, of this person, who is free from dependence, who is मुक्त: (liberated),
the चेतस् (mind), where is it rooted/anchored? ज्ञानावस्थित ~ It is rooted in self-knowledge.
So, what does this person do? One continues to do कर्म, because it is not possible for someone to not do कर्म, but this कर्म is performed for the sake of यज्ञ i.e. it is worshipful कर्म | So, everything is an offering.
The कर्म of such a person is समग्रं प्रविलीयते |
With अविद्या gone, due to विद्या/knowledge, there is only the कर्म of this lifetime that the wise person is exhausting.
So, if this person dies, in this person’s कर्म bank account there is a bunch of कर्म; so to whom will that कर्म go to?
The one who claims the कर्म i.e. पुण्य or पापा, is the कर्ता (doer). And the कर्ता is no longer there with the death of the body of a जीवन्मुक्त i.e. with विदेहमुक्ति | But really, even before death, there is no कर्ता, since कर्तृत्वम् (sense of doer-ship) has been falsified.
कर्तृत्वम् has been seen to be मिथ्या with a status of dependent reality.
So, the wise person who is free from अविद्या, is also free from its grandchild कर्म & its effects.
So, all कर्म is to be looked upon as यज्ञ |
यज्ञ is commonly referred to as a ‘sacrifice’. But a more suitable though loose translation is a ‘fire ritual offering’.
To do a यज्ञ, the वेद is the प्रमाण (means of knowledge).
What does one do in a literal यज्ञ?
There is the होम कुण्ड (fire pit) in which different rituals are performed for different goals/ends.
In a given ritual, there will be the one performing the ritual, and in most cases because we do not know how to perform the ritual, we depute the pandit/priest/purohit, who is professionally trained, to perform the ritual on our behalf.
The fire is kindled in order to invoke the grace of अग्निदेवत |
अग्निदेवत is the best courier service to all the देवत-s, as whatever oblations are offered, faithfully and totally it is taken to the appropriate देवत | We know this because the वेद tells us so.
As a part of the ritual, a 5-fold offering is made. The principle is that 5 symbols of the पञ्चमहाभूत (5 great elements) are used, since the entire world is made up of these पञ्चमहाभूत |
These are-
(i) पृथिवी- food/fruits are offered.
(ii) आप – water is offered.
(iii) अग्नि – fire is present, since all offerings are made to अग्नि |
(iv) वायु – मंत्र-s are chanted; fragrance is used.
(v) आकाश – flowers are offered.
So, this 5-fold offering indicates that all that I can offer to You is made up of the पञ्चमहाभूत, and I am symbolically offering this to You.
So then, can anything be offered? No. A यज्ञ has a protocol with stipulations. There are many do-s & don’t-s. For instance- how big the fire should be, when you need to offer. The materials that are used for यज्ञ should be clean & pure, and are especially put aside for use in the यज्ञ |
The वेद tells that if I perform a certain ritual, then I will get the specific results.
From the standpoint of perception, a यज्ञ may seem like a weird action with a few people seated around a hot fire, offering things into the fire which become ash at the end of the ritual, and there is chanting going on. So, an onlooker may think that this looks crazy.
But from the Vedic standpoint, it is awe-inspiring.
The difference between these 2 reactions is only श्रद्धा, because in the latter case one understands the principle behind the ritual, and comprehends that I am able to offer all this and that I trust that-
(i) this ritual will help,
(ii) this ritual is a powerful one because it has been revealed to me by the वेद,
(iii) the ritual tells me things that I do not know,
(iv) I am invoking the देवत/देवत-s. And when I invoke the देवत, the देवत will come,
(v) I invoke the देवत’s grace, and the देवत will bless me because I do the यज्ञ sincerely with devotion.
Towards the end of the ritual, the priest will say “न इदम् मम” ~ meaning that I give You totally, that I fully surrender all materials to You. This statement is needed because we all have a tendency to hold on to things.
So, the offering is made to the different देवत-s.
A long ladle is used to make the offerings of ghee etc. And there are stipulations- for instance only when certain मंत्र-s or words are uttered, then the offering can be made. Also, one looks closely at the kind of flame created (there are 7 kinds of flame). And it is also said that the form of the देवत appears in अग्नि i.e. the fire takes the form of that which is there in the ध्यान श्लोक | E.g. Just before ललित सहस्रनाम or विष्णु सहस्रनाम, there are contemplative verses that helps one to have a form to arrest the mind.
In कर्म, there can be a lot of variables, e.g. how the materials are procured, how they are offered, the level of devotion etc.) So, even in यज्ञ, there is no perfect कर्म, which is why we ask for forgiveness at the end of the यज्ञ | Because though we do it with the right intention, it is possible to commit an error/omission, so we ask that this कर्म done completely with our full heart be accepted.
And then in order to complete the ritual, दक्षिणा is given to whomsoever performed the ritual on one’s behalf.
So, this is the वैदिक ritual/ यज्ञ |
Now, this same metaphor of यज्ञ is being used for the next verse.
* श्लोक २४ *~ Beautiful verse on यज्ञ
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४॥
This verse is chanted before we eat, like grace before meals.
For any कर्म, there are different कारक-s involved.
Here, the vision of the wise person is that all that is here is ब्रह्मन्-the limitless and that is me.
So, how will the कर्म of that person be?
ब्रह्म अर्पणम्(ladle/मंत्र-s) – the ladle used for the कर्म is ब्रह्मन्; the मंत्र-s chanted as offering is ब्रह्मन् |
Because if one is saying that all that is here is ईश्वर, then is there a place where ईश्वर is not? Or is there a time when ईश्वर is not there?
In one’s dream, is there any part of the dream that I do not touch? The whole dream has come from me- the entire intelligence & material of the way that things are in the dream has all come from me. E.g. If I dream of a safari in Tanzania- the various animals, the safari jeep, the grasslands – all are me, I am there everywhere.
So, this vision of the wise person is that the instrument that I am using, or the मंत्र-s that I am chanting are ब्रह्मन् |
ब्रह्म हवि: – हविस् are the oblations that are offered, e.g. barley or rice. So, what is offered is also ब्रह्मन् |
Where is this being offered? ब्रह्माग्नौ (7th case) – It is being offered into the अग्नि/fire. This is also ब्रह्मन् |
ब्रह्मैव तेन गन्तव्यम् – This sincere seeker who wants to ‘reach’ ब्रह्मन्; this seeker is also ब्रह्मन् |
ब्रह्मकर्मसमाधिना – This person sees that all the कर्म resolves in ब्रह्मन् |
The law of कर्म is sustained by ईश्वर | The स्वरूप of ईश्वर is ब्रह्मन्- the limitless being.
ईश्वर is just the name given to that function which helps different things to manifest.
So, all the way, the कारक-s- the कर्ता (doer), the कर्म performed, the instrument used, the purpose for which the person is doing (e.g. to have a child, or to have harmony between husband & wife, or appeasing a particular planet) – all of them are ब्रह्मन् |
So, ब्रह्मन् is not missed in day to day living.
There is no learning of the theory of वेदान्त, and then this is followed by practice. There is no divide like this.
In other disciplines of knowledge this is possible. E.g. in कर्मकाण्ड there is this divide. Also, when one is learning Sanskrit, just श्रवणम् is not enough, one has to practice a lot. Also, just by knowing the recipes in a cookbook, the food is not produced.
So, there are some things to be understood, and some things to be done on the basis of the knowledge that one has.
But the person gets confused and thinks- okay, I get what वेदान्त is saying, so now what should I do? If this question is asked, then one has not gotten what वेदान्त is saying.
If by doing the कर्म which one is supposed to do, one feels good, then the person should do this कर्म |
So, the vision of the wise person is that everything is ब्रह्मन् |
It is easy to say that everything is ब्रह्मन् and gloss over it.
OR, in the context of this metaphor provided we recognize that each though different is seen as ब्रह्मन् – the form is different, the purpose is different; but all of it is sustained by ‘is’-ness. This is ब्रह्मन्, This is me.
The कर्म which is performed, whether it be a यज्ञ as mentioned in this श्लोक, or otherwise is ब्रह्मन् |
So, in the upcoming verses, we will see a series of कर्म that one performs, that one can relate to.
The theme to take away from this श्लोक is that in the offering/surrender, there is knowledge, and all the factors are ब्रह्मन् |
The more we see this, the more is our attitude of surrender.
* श्लोक २५ *
दैवमेवापरे यज्ञं योगिन: पर्युपासते ।
ब्रह्माग्नावपरे यज्ञं यज्ञेनैवोपजुह्वति ॥ २५॥
These योगिन: i.e. these different people who are given to कर्म योग, what do they do?
They perform यज्ञ, and in that they invoke दैवम् i.e. grace, the different deities. And so, this is their form of worship.
And what do the others do? Others refer to the संन्यासी-s.
So, two lifestyles are being mentioned continuously in the श्रीमद् भगवद्-गीता –
(i) कर्म योग is where one is pursuing धर्म, अर्थ, काम, along with मोक्ष. So right now, one has a lot of life priorities that are very important to one, e.g. I want my kids to be married, and I want to be a grandparent etc.
In कर्म, there are a lot of variables that one has no idea about. One is working hard on a project, and has made all the effort, and somehow things do not work out. So then, what should one do?
So then one should acknowledge the grace of भगवान् |
This is objectivity; this is not being religious. One recognizes that I am not controlling the law of कर्म – I do not know what पुण्य or पापा is going to fructify, and so I make an attempt to gain some पुण्य, and also learn to be okay with knowing that I have done my best. I have done this कर्म, and may I have the strength to deal with whatever I get.
Because a lot of our conflict is because of our resistance- we do not want things to be in a particular way.
So, this is what the कर्मयोगी does i.e. performs a lot of rituals.
Nowadays, very few people perform अग्निहोत्र | अग्निहोत्र used to be a very important part of the Hindu lifestyle.
अग्निहोत्र is a ritual that is performed in the morning and in the evening, and is for the well-being of the family. But there are stipulations there. Once one decides to perform अग्निहोत्र, then it is a commitment until one’s death. So, people don’t take up this कर्म due to concerns about not being able to perform if I am travelling etc. So, what has happened now is that people perform पूजा | And even so, people have hesitation about पूजा |
So, the कर्मयोगी-s perform these.
Because the कर्मयोगी wants धर्म, अर्थ, काम, then taking care of the invisible variable is a good thing to ask.
E.g. If one goes to a coffee chain and orders coffee, one does not hesitate in telling the barista about what kind of coffee one wants. So, if one does not hesitate to tell the coffee-guy, then why is there this great hesitation to tell भगवान् what I want? This difference in standard in asking for what I want is incomprehensible.
But one has the thinking that I must not ask भगवान् for anything. So then why is it okay to ask Amazon to deliver things to me? One asks everyone specifically for what one wants, but the being who can help me and sustains all of me from the form standpoint, one does not ask. There need not be any hesitation to ask. Whom else should one ask? One should ask the one who is more powerful than me, who continues to bless me every moment.
So as a कर्मयोगी one should ask.
If one is blessed with so much पुण्य, that everything worked out well, and one is very hardworking and has never really had to ask, then okay. But if one has to ask, then one should not hesitate to ask.
So, the कर्मयोगी can perform all these different rituals.
(ii) संन्यासी
The last ritual that is done by a संन्यासी is the one to become a संन्यासी | In this ritual, one thanks all the देवत-s, saying that you have blessed me with so much, and that I no longer need all these different things that you have blessed me with, and also I am not vying for your position. देवत is also a position/role, and one can aim for a देवत’s position if one does elaborate मंत्र साधना over many lifetimes.
After this last ritual, the संन्यासी no longer has a relationship with अग्नि, in the sense that one no longer wants things in terms of धर्म, अर्थ, काम |
So whatever minimum is gotten for शरीरयात्रा is enough.
In order to reach this level of maturity, one would have been there, done that, and realized that I can manage without all of this.
So, what does the संन्यासी do?
To do any कर्म is expensive- one needs the material and the दक्षिणा for the pandit/purohit.
So, the संन्यासी offers oneself. This is not सती with offering oneself into the fire.
It is ब्रह्माग्नि i.e. the fire of knowledge.
So, what is offered? अहंकार |
This ज्ञान यज्ञ i.e. this ritual of knowledge is spoken of here. And later on, भगवान् श्री कृष्ण will talk of this ज्ञान यज्ञ being more superior to any other कर्म, because all other कर्म-s strengthen the identity of being कर्ता |
The कर्ता(doer) cannot help but be affected, as the कर्ता is the भोक्ता, so what is done affects one. If one is doing- one may get, or not get, or get different from what is expected, so one is always affected. This is the drama of the life of the कर्ता-भोक्ता |
But, for the one who starts the enquiry, the अहंकार commits suicide and is no longer there. Because in the recognition that everything is ब्रह्मन् / ईश्वर, there is nothing left to be offered.
But, initially there is an offering.
So, all wrong/false/मिथ्या notions which can be negated and so do not have absolute reality, are offered into the fire of Self-knowledge.
So, two lifestyles are given, and the way in which the यज्ञ should be performed in each lifestyle is given.
Arjuna is on the battlefield, so what is भगवान् श्री कृष्ण talking to him about यज्ञ ?
So, He does not literally mean यज्ञ, as all the यज्ञ-s that would have been needed to be performed to help secure victory would have previously been performed, so what यज्ञ is भगवान् speaking of?
So, He is talking of the whole understanding of offering/surrender and what that means because in the vision there is surrender, and also in the surrender, there is vision. Both ways one can look at this.
Then further, He talks about self-mastery.
If one cannot do these rituals, still everyday one is listening, watching, speaking, eating/drinking. So, one can make these activities into यज्ञ |
This we shall see more of in the next class…
ॐ
Then, there are many more यज्ञ-s(prayerful offerings/rituals) mentioned. These are used as a metaphor for different activities of our lives-
* श्लोक २८ *
द्रव्ययज्ञास्तपोयज्ञा योगयज्ञास्तथापरे ।
स्वाध्यायज्ञानयज्ञाश्च यतय: संशितव्रता: ॥ २८॥
There are people who offer different द्रव्य (substances). In this case, द्रव्य means धनम् |
धनम्/giving is an integral part of one’s life in सनातनधर्म |
Even if this is not the case at this point in time, one should try to grow into a person who contributes more than consuming.
द्रव्य could be helping someone with their education, or working on some innovation. In earlier times द्रव्य would be the giving of cows, gold, land etc. द्रव्य is considered as an offering unto ईश्वर, because there is a certain discipline which comes with it.
One may have standing instructions with the bank so that a certain amount of money is deducted from one’s account on a monthly basis for the charitable causes that one supports. The intention is that I want to be able to give every month depending on the शक्ति that I have. So, for the ones who share their wealth, one can also have mastery in this.
It can be considered as an ordinary act of giving, but here I am learning to give and be free of my रागद्वेष of hoarding and collecting, and it is an offering unto ईश्वर |
भगवान् Ramana Maharishi in his Upadesha Sara explains how to do सेवा to भगवान् –
जगत ईशधी युक्तसेवनम् ।
अष्टमूर्तिभृद्देवपूजनम् ॥ ५॥
He describes this as अष्टमूर्तिभृद्देवपूजनम् | The entire world that is there is in the form of अष्टमूर्ति (8-fold form) i.e. the पञ्चमहाभूत (the 5 great elements), the Sun & the moon (both representing all luminaries in the sky), and चैतन्य (consciousness). [N.B. it is not that चैतन्य is the 8th, because it is not at the same level of reality; it is considered the 8th with respect to the other 7].
So, one can make an offering to any of these manifestations, based on one’s talents & skillsets. This is one’s यज्ञ |
तपोयज्ञ is the next form of यज्ञ that is spoken of as an offering to भगवान् | तपस् is an important part of सनातनधर्म | It is a religious discipline that includes fasting (not necessarily followed by feasting), or going on तीर्थयात्रा | तीर्थयात्रा is not a 5-star luxury trip, there must be some discomfort, and despite this discomfort, one is prayerful. When a religious discipline is involved, there has to be some denial of comfort. Why? Because I am extending my sense of ‘I’. Otherwise, I remain in my comfort zone. For instance, I stay in my comfort zone so I do not interact with others, because I find that when I interact with others, it is too disturbing. So, this is not the right way of thinking.
Another तपस् is व्रत (vow) of doing मंत्र |
There is an elaborate साधना called पुरश्चरण | If the मंत्र that one has received has 5 letters, e.g. ॐ नमःशिवाय, then as a part of पुरश्चरण, one chants this मंत्र for 500, 000 times spread out over 1-2years. But there are a lot of stipulations, so not everyone can do it. For instance, the time when one does this is fixed, the place where one does this is fixed, a certain शुद्धि/cleanliness should be there, etc.
So, it is a religious discipline, and one does it though one does not feel like doing it, and even though the mind is going all over the place, and one keeps on wondering- when is my माला going to end, that this feels so mechanical, I am not doing this meaningfully, do others feel the same, I keep on thinking of my to-do list etc. So, this happens to all of us, and this is all offered. This is the discipline- that my mind can go all over the place, but I bring it back again & again.
योग यज्ञ refers to all the people who practise अष्टाङ्ग योग | अष्टाङ्ग योग is a very deep and sophisticated body of knowledge that starts with an ethical basis of यम and नियम | For instance, we have a natural tendency to hurt people so we should restrain oneself i.e. अहिंसा | So, there is no specific अहिंसा-action, but the restraint in wanting to hurt, insult or humiliate another is exercised and this is अहिंसा |
So अष्टाङ्ग योग includes यम, नियम, आसन, प्राणायाम, प्रत्याहार, ध्यान, धारणा, समाधि |
So, one may look upon these practices as a यज्ञ | In the earlier practice of all the आसन-s, the chanting of मंत्र-s for each of the 12 postures would be included. But unfortunately, some of this knowledge has been lost.
आसन practice is important with huge benefits – good health, it prepares one for वेदान्त | Importantly, it helps one to focus on one’s sensations and alignment, and one becomes more aware of oneself and one’s surroundings.
And because there is discipline and mastery involved, this योग can be offered to भगवान् |
Otherwise, one can get into a competitive spirit in this practice. E.g. one compares oneself to others and feels bad about oneself because I am not as flexible as the other.
So, both संतोष (contentment) and तपस् should go hand in hand. One should be content with what one’s body can do, but at the same time, one should push one’s body. If there is too much तपस्, then one will have injuries. But, if one is too lackadaisical, then one thinks that one did a lot of work, though doing very little. So, getting that dynamism is important.
So, one’s योग practice can be offered to भगवान्; it is a यज्ञ |
स्वाध्याय यज्ञ – स्वाध्याय is an important part of नियम | स्वाध्याय means that one studies the scriptures. But this is not an academic study. It is स्व i.e. one is studying oneself in the light of the scriptures- योगसूत्र, or श्रीमद् भगवद्-गीता |
So, it is not about knowing the definition of कर्म योग or कौशलम् | It is understanding how समत्वम् & कौशलम् are reflected in my life. This self-reflection is a यज्ञ | One is not saying that X & Y have to change so that I am happy. Instead one reflects on me- where I am, what am I doing in my life, how am I using my time, effort and energy, how am I aligning with धर्म, how am I offering my actions to भगवान्, my surrender. Reflection does not mean criticism, this breeding द्वेष towards oneself is not objectivity.
So स्वाध्याय is a यज्ञ |
ज्ञान यज्ञ is the offering of my ignorance into the ज्ञानम् that is me. This is an activity that one takes regularly, e.g. weekly गीता अमृतम् class. And because there is an element of surrender, one is not too worried about फल | I make my offering and trust that the परंपरा blesses me, and I seek their blessings also, so I have no doubt that I will get the understanding that I seek in this lifetime. This is श्रद्धा | One makes the adequate effort for learning वेदान्त and trusts that I will be rewarded.
Otherwise if one thinks that I am in charge of my self-study i.e. I will decide what text I am going to do, when I am going to do etc., then there is no room for भगवान्, because one is so full of me, I & myself. Then, whatever understanding I have, I keep questioning it, and criticizing myself in the light of that understanding. So, this is not helpful at all.
So, this ज्ञान यज्ञ is an offering to भगवान् |
Then, there may also be the thinking that I did not attend class for many weeks, so I think that it is time to drop out. But really in any pursuit, there are phases. For instance, in one’s profession, there may be phases of excitement and phases of stagnation, and then one also takes leave- privilege leave, casual leave etc. So, in the pursuit of wealth, there are many phases, and the phases are all different from each other. Therefore, if this is acceptable to one, then the मोक्ष pursuit and the different phases that are there in it should also be acceptable to one. There will be moments where one wonders- what am I doing, am I really progressing? Or, I have heard this so many times, I am really bored, maybe I should try something new. Or, I want to take some time off. All of this is okay. As, if it is a commitment, one will come back to it. Maybe right now, one doesn’t feel up to it, or maybe one is going through a fragile phase, e.g. dealing with the death of someone. But this is actually more of a reason to attend class. So, one should not worry about what the Teacher will think or that I have let myself down. There is no need to create such drama for oneself. One should just attend when one can. Just as one shows up to work when one can- but this commitment because it has external accountability is much more higher, and then there is also the factor of one’s salary being involved.
But, we try to show up. This is ज्ञान यज्ञ | Despite one’s mood, one stays with it. As one recognizes it as a very important pursuit with different phases. So, one is not too hard on oneself.
स्वाध्याय also involves the recitation of the वेद | वेदान्त is an oral tradition and a lot of the knowledge was preserved by chanting, memorizing, retaining, reproducing anytime and anywhere. A book is not needed. Traditionally also, chanting was not taught with a book, though now we have the स्वर marks. One is just supposed to listen and repeat many times. For instance, one can make it into a discipline to repeat a word 108 times, and so this goes very deep into one’s cellular memory, with increase in neural pathways through this repetition. The Sanskrit effect is also seen with the study of the structure of the brain of people who did Vedic chanting for many hours per day.
The uniqueness about Hinduism is that there is no library that has all the treasure of Hinduism. So, it is not that- if the library is destroyed, then Hinduism is destroyed. It is not like this. The knowledge is all there with people, and available to them whenever.
Traditionally, if one has not memorized a text, then it is not taught to one. E.g. in मठ-s, the verses are repeated for hours with the intention to memorize, and this repetition is offered.
Then, when one has the verses with one, then the way in which one understands the verses also changes. Then, one does not have to keep looking at one’s notes.
So, this repetition and recitation is very important. Chanting & singing practice is recommended for everyone. It is a beautiful aspect of music- everyone must sing as it is an important aspect of self-expression.
यतय: is the संन्यासी-s. They are totally devoted to ज्ञान यज्ञ | Their lifestyle is such that most of their waking hours is spent in reading, learning, chanting, assimilating, contemplating etc.
So, all of our कर्म can be made an offering, and we learn about surrender as we do this, and our mind expands in the understanding of भगवान् |
Upcoming, verse 29 speaks elaborately about प्राणायाम, so प्राणायाम is also a यज्ञ | Then, in verse 30, we see moderation in eating- this आहार नियम also can become a religious discipline. So, all of one’s activities can be made into a religious discipline, with the understanding of धर्म, and with the understanding of ईश्वर |
So, one makes an offering, which is my कौशलम् i.e. competence in the कर्म and समत्वम् i.e. acceptance of the different kinds of results.
Summary of यज्ञ-s discussed so far-
1. दैव यज्ञ ~ offering unto deities.
2. विषय-भोग यज्ञ ~ offering of one’s pleasure & sense pursuits.
3. दम यज्ञ ~ restraint of sense organs, and organs of action.
4. शम यज्ञ ~ being centered, alert and mindful in terms of what one consumes.
5. द्रव्य यज्ञ ~ धनम् and सेवा to अष्टमूर्ति i.e. the entire world.
6. तपोयज्ञ ~ तपस् including fasting, going on तीर्थयात्रा, व्रत of doing मंत्र |
7. योग यज्ञ ~ अष्टाङ्ग योग practices.
8. स्वाध्याय यज्ञ ~ studying oneself in the light of the scriptures; the recitation of the वेद |
9. ज्ञान यज्ञ ~ offering of my ignorance into the ज्ञानम् that is me through the study of the scriptures.
ॐ
वसुदॆव सुतं दॆवं कंस चाणूर मर्दनम् ।
दॆवकी परमानन्दं कृष्णं वन्दॆ जगद्गुरुम् I
We seek the grace of जगद्गुरु, the गुरु for the entire universe, भगवान् श्री कृष्ण: in every class.
There are 2 streams that flow alongside each other in वेदान्त | These are:
(i) Self-mastery ~ कौशलम्, संयम |
(ii) Self-discovery ~ enquiry into आत्मा i.e. आत्मा विचार |
The stream of self-mastery has many साधना-s. Self-mastery is so that we can use the mind and body as our instruments for our many pursuits, with the one major pursuit being मोक्ष |
So, for how long should one pursue self-mastery? Until one understands the Truth.
If one already understands the Truth, a lot of self-mastery would have been spontaneous in one’s life.
If one has a strong achiever identity i.e. there is the strong identity of कर्ता (the doer) and भोक्ता (the experiencer), one can take on this self-mastery as a lifelong साधना & challenge, thinking that I will be the master of my destiny.
Now, the श्रीमद् भगवद्-गीता offers us a more expansive understanding of mastery i.e. that mastery is achieved in the larger framework of धर्म |
Because one can be a master cyber-criminal, but this is not good for the people at the receiving end of this.
So, mastery includes the understanding of भगवान् ~ nothing that I can perform and no results that I get are untouched by the order that is भगवान् |
How or what shall I surrender?
So, now we see a series of verses from श्लोक २५-३० that are giving us different options for different kinds of साधना-s. Because we may be partial to one साधना, or one of our राग-s may be this particular activity, and so how can I convert my whole life into a साधना? How can I convert my whole life into a surrender unto भगवान् ?
In श्लोक २५ we saw that the कर्मयोगी can perform rituals/यज्ञ unto the deity for different ends, e.g. for a child, for harmony in a marriage, for removal of obstacles, for success in a business venture etc.
And the संन्यासी-s offer themselves- all conclusions/notions that one has about oneself, one questions, and stands purified in the fire of knowledge.
* श्लोओक २६ *
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ २६॥
Here we see a helpful imagery from the कठोपनिषद्, which uses the chariot. There are five elements in this chariot-
(i) the Chariot.
(ii) Five horses –
Each of the five horses represents a sense organ, and each has their respective area of exploration as they move into the world. The horses are wild and just go all out in their sphere of operation.
– the sense organ of sound is attracted to music,
– the sense organ of sight is stimulated by all that one must watch and read,
– the sense organ of touch is attracted to comforting touch,
– the sense organ of smell is attracted to pleasant fragrances,
– the sense organ of taste is stimulated by food. We all go to great lengths in order to plan for and procure our meals; a lot of events can be dictated by food.
So, all of these are important for all of us. The horses of the sense organs can be let wild into the world- for instance, whatever is one’s fancy, one can go all out towards that. Or, the reins of how the sense organs need to move in the world can be decided by the mind.
(iii) Reins – is the अंतःकरण with the function of the mind i.e. that which throws up different kinds of desires, e.g. I am pondering over lunch ~ should I have Thai, or Japanese?
So, the outward going horse can drag one along as one ponders over the menu, and the reins will throw up the different desires. But who makes the decision? The charioteer.
(iv) Charioteer – is the deciding function i.e. the बुद्धि: of the अंतःकरण | The बुद्धि: will decide that today I will have Thai food. The options are many, so the बुद्धि: stays firm and sticks with one based on all the desires that are thrown up.
For whom does the बुद्धि: decide? The master of the chariot.
(v) The master of the chariot i.e. the one for whom the chariot is being driven.
This is the one who is illumining all the shenanigans of the sense organs, and desires/pursuits. All of this is happening for the master of the chariot i.e. आत्मा |
So, in our regular pursuits which are श्रोत्रादि i.e. all that one can hear etc.(see, smell, taste, touch),
are offered into संयम अग्नि i.e. the अग्नि of self-mastery. [संयम has another meaning in योग शास्त्र ]
So, does one pluck out the ears and throw them into the fire? Obviously, no.
In the activities of the different sense pursuits, there is both restraint and some movement in that direction.
1) If the reins of the horses are too tight, such that the horses cannot move, then one will suffer. Because one will keep having desires but because the controls are very tight, one is not able to enjoy anything. One feels guilty for every enjoyment. So, this is not appropriate.
2) If the reins of the horses are too loose, then the horses will decide what one needs to do. One is pulled in all different directions, as the sense organs decide what one does, instead of the mind/intellect.
We live in this multi-sensory world where there in constant sensory input i.e. constant knowledge from these ज्ञानेन्द्रिय | ज्ञानेन्द्रिय are the sense organs of knowledge, but what we decide to do with the knowledge received may vary. E.g. If something tastes nice, one can choose to indulge in more, or just enjoy a small serving.
The sense organs do not decide. In the light of one’s pursuits, one decides how much to pursue, what to do in any kind of pursuit etc.
The purpose of any pursuit that one has is self-mastery. We get to enjoy wonderful fragrances, beautiful sights, charming/harmonious sounds, delectable tastes, but one does not get carried away with it, because all of it is meant to serve me. It is meant to bring me some enjoyment, but at the same time I am not conditioned by the enjoyment.
For instance, if one has very particular taste, then even as one travels the world, one must have one’s rice & lentils. So, one misses out on the wonderful cuisine offered in all the different cultures. When one corners/limits oneself, then the scope of enjoyment also gets limited.
So, enjoyment is good, but one should offer one’s enjoyment into self-mastery, with some framework of धर्म |
E.g. With respect to vegetarianism, for the sake of 2.5 inches of tongue, one does not kill an animal for meat. For the few seconds that the food is on the tongue, is it really worth it? So, this is an extension of अहिंसा |
So, in all of one’s pursuits, may one offer it into the अग्नि of self-mastery.
Then, there is another अग्नि~ इन्द्रिय अग्नि i.e. the fire of the senses. Here the metaphor is that each of the senses is like the हवन् कुण्ड् with offerings to be made. How does one decide what to offer?
Whatever is appropriate one should offer- how much to see, how much to listen etc. are the decisions to be made. Even if it is वेदान्त or योगासन, one cannot spend 8-12 hours or more, per day on this. Also, excessive मंत्र chanting without guidance can produce a lot of heat in the body. So, all these activities must be guided, because it is not necessary that more of a good thing is a good thing. There must be appropriateness.
So, here the teaching is that may we be alert, deliberate and conscious with what we are consuming. This is not just limited to scrutinizing what one eats, but this discernment should be applied to all sensory input (see, hear, taste, touch).
Discernment does not mean that one swings to an extreme, e.g. one thinks that when I watch news, I become very disturbed, therefore I am not going to watch any news. One is a part of this system, so one cannot ignore the news, one should at least look at the headlines. But one thinks that the news is too toxic- this topic of toxicity makes us into soft creatures who cannot handle toughness.
It is easy to say that a person or situation is toxic, so I will run away from this- this is one’s द्वेष masquerading as the seeming toxicity of the other person. There may be people who seem to be always whining and complaining, having negative things to say, so one can try to contribute some positivity to this situation. But running away from what I perceive as toxic under the guise of controlling oneself is not self-mastery.
For instance, one may think that when I talk to people I get disturbed because I think over what I should have said and what I should not have said etc., so then one avoids talking to people. So, it seems as if people have become a source of disturbance for me, but really is it that one’s own thoughts about people have become a source of disturbance for me. So, this need not be so.
So, with respect to the mastery of the sense organs, given the nature of one’s pursuits, and where one is in one’s current age and stage of life,
being deliberate, conscious and alert about what do I see, what do I consume, what do I hear is very important as one has limited attention, and one does not want it to be scattered. So, there are management and productivity books that one can read to help with building these good habits.
So, we exercise discipline in the use of our sense organs and offer this unto संयम (self-mastery) i.e. ईश्वर-izing & spiritualizing all of our pursuits. It is not to say that this is a pleasure pursuit and so it is not spiritual.
Everything is made spiritual by recognizing that everything is touched by the order that is ईश्वर |
So, there is no reason to feel guilty with moderation and the framework of धर्म, as all the pursuits of pleasure of the sense organs, I offer it unto ईश्वर | It is all a यज्ञ – whatever I eat, see, smell, taste, touch.
Then, it also helps with शम: and दम: for अधिकारित्वम् i.e. the preparedness for वेदान्त |
One can get disturbed when one sees certain things, so how do we resolve it?
So, one may see news of the Ukraine-Russia situation or about the Kashmir fights, so this will naturally evoke a reaction.
So then does one immediately go into a binary type of thinking that those are the bad guys who I hate, and then feel very righteous about myself. Or, do I sit with the discomfort and recognize that maybe I do not fully understand all of it- yes, this does not seem right, and maybe I need to learn more. I can pray, I can educate myself, I can have another perspective. So, various options are there. In this way I am not disturbed, or I do not continue to be disturbed by the goings-on of the world. Because there is already enough to disturb one, and this disturbance will impinge on my pursuits.
So, right at the beginning the reins are in my hands as to how much I consume.
Mastery does not mean denial. If the reins/controls are too tight, then one cannot enjoy this world which is such a blessing, but if the reins are too loose, then one is all over the place. So, it should be just adequate. And this balance is dynamic~ we master it by mastering it. So, effort is required so that the mind and body are fully available for my pursuits.
For instance, if one is a social media analyst then one would need to spend many hours per day on social media because this is one’s job. But even if this is not my job, it is so easy to spend a lot of time on social media as one gets pulled into the rabbit-hole of the offerings of social media. So self-mastery is to remember that the reins are in my hands.
* श्लोक २७ *
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ २७॥
This talks about संन्यासी-s since सर्वाणीन्द्रियकर्माणि i.e. all sense pursuits(ज्ञानेन्द्रिय-s/organs of knowledge), and the कर्मेन्द्रिय-s/organs of action are both being offered unto आत्मसंयम अग्नि |
आत्मसंयम अग्नि is self-mastery that has been stoked by ज्ञानदीपिते |
Especially for a संन्यासी, the pursuit of अर्थ & कामा is at its least minimum, therefore a lot of time is spent in meditation, contemplation and learning. Therefore, one needs to be fully available for this pursuit.
Therefore, there is a certain वैरग्य/objectivity that I have been there and done that. It is not that one has द्वेष, but whatever sight/sound/travel etc. has served its purpose for me. My mind does not get carried away all the time by what I am feeling, or what I am thinking, or what I should/should not be doing. The mind has resolved, and one is fully available, borne out of विवेक/clear thinking about what is important to me at this time and stage in life, having made the commitment to मोक्ष |
With self-mastery, one can use the mind to master the body. And one can also use the body to master the mind.
This is not a dualism.
E.g. in school, one may think that when I am in the right mood, I will study. However, the right mood never happens, and one stays distracted. Then, after a few hours pass, one feels even worse about oneself because then time has also passed.
So, instead one compels oneself to do the desired action. In this way one gets going on the project, even if one does not feel like it, and then one finds that the mind will align.
So, sometimes there is शम: i.e. in the light of different pursuits, I am also resolving psychologically my mental status, centering myself despite the disturbance.
And then, one can also take the help of physically getting into the activity, and as one starts doing the activity, one gets into the right mood.
So, both शम: & दम: is needed.
दम: is mastery at the level of the body which contributes to a more centered mental status, and शम: is centering oneself and resolving issues that may have disturbed one and then one is in the right frame of mind for action.
Then, there are many more यज्ञ-s(prayerful offering/ritual) mentioned. These are used as a metaphor for different activities of our lives.
This class begun with प्राणायाम |
For this practice, first-
(i) Sit comfortably,
(ii) Straight back,
(iii) Gently close eyes.
प्राणायाम is an attempt to regulate the प्राण that keeps us alive. So, in a simple way by using my breath which is always with me physically, I can attempt to regulate it.
Different types of प्राणायाम have different types of results.
We recognize that the प्राण in the body is the same वायु that is outside the body. So, really speaking, inside & outside is just a point of reference. It is really वायु presided over by वायु देवता that is energizing my body, even though breathing is involuntary.
So, with deliberate conscious attention, one takes a deep breath in, holds the breath and then exhales to different counts.
Inhalation should be done fully, and exhalation should be done fully.
Different variations-
1) Inhale deeply to a count of 8, hold for a count of 2, exhale fully to a count of 4.
2) Inhale deeply to a count of 4, hold for a count of 2, exhale fully to a count of 8.
3) Inhale deeply to a count of 4, hold for a count of 4, exhale fully to a count of 4.
Each of these can be repeated, with a few normal breaths in between.
By प्राणायाम, we understand that the process of breathing is governed by the laws of भगवान्, and in our attempt to regulate there is effort involved and that effort we offer unto Him. Really speaking, what is His, we offer unto Him. The effort then becomes a यज्ञ | Because, in the recognition that the प्राण that energizes my entire system is indeed वायु (air) presided over by वायु देवता, I see that I am ever connected to भगवान् through this simple act of प्राणायाम |
To end, one can bring one’s palms together and rub them, and then gently palm the eyes and open them.
The next verse explains how प्राणायाम can be a यज्ञ –
* श्लोक २९ *
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणा: ॥ २९॥
This chapter is called ज्ञान-कर्म-संन्यास-योग: | So, the topic is ज्ञानम् which is in the form of कर्म-संन्यास and कर्म-संन्यास is not actually giving up कर्म, but giving up the sense of doer-ship i.e. कर्तृत्वम् that is associated with कर्म | Because कर्म is not opposed to ज्ञानम् | We have to really assimilate this. Therefore, one is free to do any कर्म that is in line with धर्म | So, instead of thinking that I will do lots of कर्म, or I will do little कर्म, one should do whatever one needs to do, according to the धर्म of the situation, because कर्म is not opposed to ज्ञानम् |
And so, as a result of this teaching of आत्मा being अकर्ता-अभोक्ता i.e. never the doer, never the experiencer, so then how do we relate to कर्म? How can कर्म serve us? NOT we serve कर्म |
So therefore, to look upon all कारक-s (the factors of कर्म) as ब्रह्मन्, we have to ईश्वर-ize all aspects of our life. And to be able to do this, भगवान् श्री कृष्ण is not encouraging block thinking or any glossing over, as if one does not know how to do यज्ञ (the fire ritual), then one can look at all one’s activities as यज्ञ-
1. दैव यज्ञ ~ offering unto the deities that pervade the different laws of nature.
2. विषय-भोग यज्ञ ~ offering of one’s pleasure pursuits, e.g. eating/drinking, dancing, music etc. So, these can be looked upon as a यज्ञ and therefore one can have moderation in it.
3. दम यज्ञ ~ the way in which we use our organs of action, may be looked upon as worship and therefore accordingly regulated.
4. शम यज्ञ ~ the resolution that is required in response to different situations, because we build up a lot of reaction. So, may one resolve whatever comes up.
5. द्रव्य यज्ञ ~ the offering of धनम्, any kind of giving.
6. तपोयज्ञ ~ any तपस् i.e. any religious discipline that one takes on.
7. योग यज्ञ ~ अष्टाङ्ग योग practices, particularly आसन-s because the ethical basis of योग is यम and नियम, which is धर्म, so everything is involved, but here definitely आसन can also be an offering. Generally now we only consider सूर्यनमस्कार as an offering, but earlier आसन-s had a lot of मंत्र-s associated with them.
8. स्वाध्याय यज्ञ ~ having that discipline in one’s life, in terms of looking at one’s life in the light of the शास्त्र | But, one needs to know a little bit of the शास्त्र in order to look at one’s life. Otherwise, in the name of स्वाध्याय, we will just be observing body sensations, and some people even define स्वाध्याय like this also.
9. ज्ञान यज्ञ ~ a commitment to ज्ञानम् |
10. प्राणायाम यज्ञ ~ This is spoken of here in श्लोक २९ |
So, even this act of प्राणायाम can be a यज्ञ | प्राणायाम is a very important part of अष्टाङ्ग योग, and classically it is taught much later as there needs to be दम i.e. some regulation of the body first before one can get into प्राणायाम |
अपाने जुह्वति प्राणं –
There are five aspects of प्राण- प्राण, अपान, व्यान, उदान, समान |
So, for different physiological functions of the body, प्राण plays an important role and takes on different manifestations. Here, what is being referred to is प्राण and अपान | अपान generally refers to that aspect of प्राण that is responsible for evacuation. But here in this verse, there is a slightly different meeting- अपान is the activity of inhalation and प्राण is the exhalation.
प्राणायामपरायणा: –
Those who are committed to this practice of प्राणायाम, we can take a leaf from their book and commit to doing प्राणायाम every day, because one does not need any material for it, nor does one have to be in a particular mood for it. It is an important aspect that one can integrate into one’s lifestyle.
The beautiful part about प्राणायाम is that it is a part of the सूक्ष्मशरीर |
The capacity for the five types of प्राणा is a part of the सूक्ष्मशरीर which includes one’s mind/अहंकार |
The सूक्ष्मशरीर consists of 17 factors- 5 कर्मेन्द्रिय (organs of action), 5 ज्ञानेन्द्रिय (sense organs; organs of knowledge), 5 प्राण-s, and then अंतःकरण-अहंकार |
So, the capacity for the 5 प्राण-s is there with the सूक्ष्मशरीर |
And so, the beauty is that you can tug one, and then the सूक्ष्मशरीर quietens down. That’s why प्राणायाम has this magical effect. It’s not like all the problems in one’s life have suddenly disappeared, because after doing प्राणायाम they are still there. But, definitely one is more calm and more composed after प्राणायाम, because प्राण is interrelated with the सूक्ष्मशरीर | One observes that when one is disturbed, the breath becomes fast and shallow. But if one just shifts one’s attention to one’s breath/प्राण and just breathes, one recognizes that just simple deep breathing is enough to calm one down and is enough to clear the mind. Why? Because it is a part of सूक्ष्मशरीर |
So, this is an important practice, and the people who are committed to it, they take it to the level of यज्ञ and what do they do? So they do something similar to the प्राणायाम exercise that we did at the beginning of class i.e. the अपान (the inhalation) they offer to the exhalation. Because the meeting point between inhalation and exhalation is a fraction of a second and in this breath regulation one is looking at it as an offering, not as a mechanical process.
So, the अपान/inhalation, when it is more than the प्राण/exhalation, this is what one is offering. And then one also makes the connection with वायु देवता and भगवान्, so it is an offering. And on the other hand, प्राणे अपानं – so when the exhalation is more than the inhalation, e.g. the exhalation is to a count of eight, and inhalation is to a count of four, then the exhalation is much more and so that is as though being offered onto the inhalation.
So what changes a simple activity or a process is one’s attitude behind it. One can do it mechanically also and reap the benefits. But when one sees that every breath that one takes is ईश्वर only, then one cannot say that I don’t feel connected. If one says so, then, the problem is with one’s feeling, as there is no other problem.
So when one is too caught up with one’s mind, one can just see that प्राण is वायु देवता or the laws of nature, and that they are pervaded by भगवान् |
Then there is also प्राण अपानगती रुद्ध्वा i.e. there are also different प्राणायाम-s where one holds the breath. So, one inhales and holds the breath, so there’s no exhalation or any more inhalation. And then, one completely exhales and also holds the breath again for a count of a few seconds.
With this breath regulation one can feel like I’m running out of breath, especially when one does it for the first time to a number of many counts. And so in this breath regulation, there is discipline involved, and so for the people who are committed to प्राणायाम as a यज्ञ, then they can offer this कर्म in the spirit of surrender.
The मंत्र सोहम् is meant to be understood. That स: (He) is अहम् (me).
There is a particular organization that uses this मंत्र while breathing in and breathing out. Traditionally though, this is not done; it is just something to be understood. Because otherwise what will happen is this association will only be with breathing, as the mind is so subtle, that conditioning happens this way. So then one thinks that सोहम् means breathing, but really it is the महावाक्य | So we don’t treat it lightly in this way.
* श्लोक ३० *
अपरे नियताहारा: प्राणान्प्राणेषु जुह्वति ।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषा: ॥ ३०॥
So now one of our favorite topics i.e. food. So how do we regulate our food intake and how that can be a यज्ञ is being pointed out.
So, one does not really have an excuse. Even if one does not know how to do पूजा, one is not exempt from यज्ञ, as all major activities of one’s life have been taken into consideration. This also highlights that the spirit of surrender is really about recognizing the truth that one is pervaded by ईश्वर from a manifestation standpoint.
आहार generally means that which you consume. But here आहार specifically means food.
And how does one regulate food intake? Because there is so much research that is being thrown at us every day- from eight meals, to intermittent fasting, to three meals a day, to liquid fasting, to fruit fasting, to grain fasting and feasting. There’s so much, so how does one know?
So, Ayurveda has one thing to offer- Imagine that the size of one’s stomach is divided into four parts. So अर्धम् (half of it) must be filled by food, in keeping with whatever is one’s culture. Then one quarter is filled by उदक (water) or water-related juices etc. And the remaining quarter, what shall we do? It is for वायु to move around and have a little space to digest. This means that one never fills up the stomach and says that I can’t eat anymore. This is not what is recommended. One must always feel like I can have one more helping but stop, and that is the discipline involved.
There is a Sanskrit श्लोक that describes this ration-
पुरयेदशनेनार्धं तृतीयमुदकेन तु
वायोः संचरणार्थं तु चतुर्थमवषेशयेत्
पुरयेदशनेनार्धं ~ this अर्धम् should be filled i.e. fill up the stomach 50% with food,
तृतीयमुदकेन ~ one quarter should be filled up with water,
वायोः संचरणार्थं ~ for the संचरणम् of वायु i.e. for the circulation of वायु/air, please keep some space,
so, चतुर्थमवषेशयेत् ~ the last quarter you keep it empty. Basically, you don’t stuff yourself.
So, in the simple action of eating, one offers one’s desire to eat more unto वैश्वानर अग्नि |
अहं वैश्वानरो भूत्वा- I am that वैश्वानर अग्नि | ~ Chapter 15, Verse 14, श्रीमद् भगवद्-गीता |
Yes, there are digestive juices that digest, but from the प्राण standpoint there is अग्नि present because it is cooking one’s food twice. So, regardless of what one eats, some cooking happens outside e.g. in the preparation of salad or, overcooked food. Then, partly cooking happens in one’s mouth. This is why since childhood one is told to chew one’s food properly. Then, there is the final cooking that happens in the stomach. This is really how we look at it because there is अग्नि involved. So, अग्नि has different manifestations- जठराग्नि/ वैश्वानर अग्नि is present very much in the stomach. But one should not think that there is a literal fire in the stomach, even though with enthusiasm some people may illustrate a literal fire with flames in the stomach.
Ayurveda places a lot of emphasis on the capacity of the stomach to digest. If one goes to a traditional Ayurvedic practitioner, they ask many details about one’s toilet habits. And it’s surprising but a lot of people are constipated across the world. Everybody has some problem with the stomach. And a lot of health issues are seen related to the capacity to digest food~ over-digestion, indigestion etc.
So, this verse points to वैश्वानर अग्नि | And so through the regulation of food, one can even convert a simple action of eating to a discipline, to a यज्ञ, and offer it in that way.
सर्वे अपि एते यज्ञ-विद: ~ All the different religious disciplines that were mentioned here, what happens to these people?
यज्ञक्षपितकल्मषा: ~ the different kinds of impurities such as रागद्वेष which color our thinking, color our life, color our behavior, and definitely color our mind and our mood, all of that is destroyed.
Why? Because when one looks at any of these कर्म-s~ whether it is about eating, or it is about giving, or it is about any kind of sense pursuit, pleasure pursuit; there are राग-s and द्वेष-s involved. And then, one is bringing in an element of regulation and discipline, and as a result of which one becomes bigger than the राग/ द्वेष |
For instance, earlier if one didn’t have that cup of coffee in the morning, one’s whole day would go for a toss. But after converting it into a यज्ञ, one may deliberately go for days where one postpones the time when one has coffee, or reduces the quantity, or one skips that cup of coffee, without which one couldn’t function earlier. So, we play with this.
Basically, any kind of discipline is an attempt to understand for oneself that I am bigger than the thing that I think that I am dependent on- whether it is a cup of coffee, or food, or an addiction to work, any hobby, Netflix binge watching, or anything really. So, there is some regulation.
Nowhere in any of these verses does भगवान् श्री कृष्ण say to stop what you’re doing and only pray to Me. No, not at all. He said whatever you’re doing just convert it into a यज्ञ | And in the process of this, what happens is that one’s रागद्वेष-s are left by the wayside and one has a deeper appreciation of भगवान् pervading my entire world, including me.
* श्लोक ३१ *
यज्ञशिष्टामृतभुजो यान्ति ब्रह्म सनातनम् ।
नायं लोकोऽस्त्ययज्ञस्य कुतोऽन्य: कुरुसत्तम ॥ ३१॥
यज्ञशिष्टामृत – अमृत is nectar. शिष्ट is what is left over at the end of the यज्ञ, for instance in a proper fire ritual offering, there will only be भस्म (sacred ash) left. And of course, there is the नैवेद्यम् that is offered, i.e. some food that is offered, which is received as प्रासाद |
So, it can be that kind of प्रासाद, or the कर्म that we’re doing and therefore the कर्मफल that we are getting as प्रासाद |
So, those who partake of that, i.e. those who look upon it as प्रासाद, what happens to them?
यान्ति ब्रह्म सनातनम् – they gain ब्रह्मन्, That is eternal.
So, the attitude of प्रासाद बुद्धि: is the attitude that कर्म is done with. And there is no secular कर्म, as all कर्म is sacred. It’s up to me whether I recognize it or not.
Why is it sacred? Because it is pervaded by भगवान् | And, if one has a problem with भगवान्, then one should get over it, or resolve it.
So, throughout the day one is involved in all kinds of कर्म – the people I am meeting, the situations that are in front of me, whatever be the nature of my work, my interactions with people, and in terms of दम, how I am using my sense organs. So, it is to recognize that this is a यज्ञ- there is discipline involved, so therefore all of धर्म comes into the picture.
So, all that is leftover i.e. a cultural representation meaning कर्मफल after the कर्म is over; one gains this.
Because of looking at one’s different kinds of कर्म as कर्मफल प्रासाद, so then what happens is that one’s resistance to people, to situations, and to oneself reduces. One does whatever one can, and then one is in the right frame of mind to undertake the inquiry into ब्रह्मन् | So, it is really referring to अंतःकरण शुद्धि, because this कल्मषा: i.e. the impurities that are mentioned, are really रागद्वेष | So, even just performing one’s कर्म with the attitude of surrender and that whatever I am experiencing is प्रासाद, including my breath, that helps me to gain ब्रह्मन् through अधिकारित्वम्/preparedness.
Now, one of the things we note in the शास्त्र, i.e. including the श्रीमद् भगवद्-गीता, is that there is स्तुति (praise) and therefore there might be an element of exaggeration. And there is also निन्दा (criticism) i.e. something is criticized or the limitations of something is pointed out, so that we can decide accordingly.
So here in the first line of this verse #31, it is not that you do कर्म, and you gain knowledge. Rather, it is highlighting that you gain the अंतःकरण शुद्धि so that you have the right mind to inquire into ब्रह्मन् |
Otherwise, one can be stuck, and for instance say- how do I deal with the hurt that I experienced 20 years ago? That can be the constant theme for some. So then one needs some other techniques, and there are a lot of techniques to help oneself.
So, contrasting the first line with the second one- so for the one who does not ~ अयम् न यज्ञ: i.e. for the one who does not perform कर्म with this attitude of यज्ञ/surrender, this person does not gain much in this world.
And कुत: अन्य:?~ And so what will the person gain in some other world? (rhetorical question). Because, in this world you are not able to make the most of it, so in another world, what are you going to gain?
It’s like this- So if somebody is dying, this dying person very rarely says that I’m ready to go now. So, suppose Lord Yama comes, and Lord Yama can come to anyone at any time, one does not have to be at the ripe old age of 95 years for Lord Yama to come. So, Lord Yama comes and says- Come with me. Then, the dying person says- No, no, no, please, I don’t want to die. So, Lord Yama can very well say- Why not? Your time is up. Whatever you wanted to do, if you’ve not done it in the past 50 years, what are you going to do in another one year of your life?
So really, what are we waiting for? One thinks- I will do this on one fine day, so we have our reasons for it. But all the people who are struggling, who don’t want to die, well what is one going to do tomorrow, which one was not able to do today?
So, this living a complete life i.e. living your life by your priorities is not necessarily about achieving X Y Z in the context of कर्मफल | It’s about making the adequate effort towards one’s priorities.
Because, is there really a time when something is done? Only one’s cake can be done, nothing else can be really done.
What can be done? Only cake. That’s it.
So, one says- Oh, I wanted to have a child. Well the कर्म related to this is never really done, until the child is no more (i.e. dies). So, there will always be something which will preoccupy one.
Any venture is like this. For instance, even if one sold off one’s company, from time to time you’d like to know what’s happening and then you realize- oh no, these people are making a mess of it. So then of course, you will appoint yourself as advisor, and then they don’t bother about any of your advice. So now what shall one do?
So, this ‘whatever could have been gained in this world’, if we don’t have an element of acceptance, then there is a constant restlessness because nothing is enough- what people do for one is not enough, one is ever dissatisfied with all of one’s relationships because they don’t understand me, and one doesn’t understand them etc.
And then in terms of one’s कर्म, because there is not acceptance- one thinks I must strive for more, and I’m ambitious etc., so the कर्म that I’m doing is never enough. One can’t sleep peacefully, one is just lengthening this to-do list, and then day after day there is restlessness, it’s not enough, it’s never enough.
So, even the satisfaction of having pursued धर्म, अर्थ, काम in this world, and enjoying the results of it is not available to one because there is no acceptance, there is no element of surrender.
Then, what shall we say? Even if one goes to some tourist destination like Mauritius, there also one finds fault- there are some who are like this, anywhere they go, they will always find fault, from the airport to the driveway. Now it’s a different thing if you’re in the business of hotels, but at least one will appreciate something that is nice.
This constant fault finding in everything and everyone, it helps one to sink into depression.
So tha