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Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 10
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Bhagavad Gita Chapter 13 Kshetra-Kshetrajna vibhagah yoga 37
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* 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