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Chanting only of Chapter 1 by Pujya Swami Dayananda ji
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Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
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Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
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Bhagavad Gita Chapter 6 Dhyaana Yoga 15
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Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
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Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
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Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
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Bhagavad Gita Chapter 10 Vibhuti Yoga 22
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Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 10
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Bhagavad Gita Chapter 12 Bhakti Yoga 16
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Bhagavad Gita Chapter 13 Kshetra-Kshetrajna vibhagah yoga 37
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CLASS NOTES
भगवान् श्री कृष्ण concluded Chapter 4 asking Arjuna to ज्ञानासिनात्मन: (Verse 42) ~ slay with the sword of knowledge, whatever doubts you have about yourself which is borne of अविद्या/ignorance, and take to कर्म योग |
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मन: ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ ४२॥
And now Arjuna will have a similar question as he had in Chapter 2, and so this is how Chapter 5, संन्यास-योग: begins. संन्यास-योग: is the topic of सम्यक् न्यास | न्यास is giving up. न्यास also has other meanings, but for now this is what should be understood. And सम्यक् न्यास is completely giving up i.e. संन्यास | So we will understand what संन्यास is all about.
*श्लोक १*
अर्जुन उवाच ।
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ १॥
Since भगवान् श्री कृष्ण has said- that you please destroy अविद्या/ignorance and take to कर्म, Arjuna is confused again. And so that is what Arjuna is saying –
शंससि ~ You are praising,
संन्यास AND कर्म योग |
So, what is this? You say be rooted in knowledge, slay with the sword of knowledge the ignorance, but then You say to take to कर्म, so what is this?
So,
तन्मे ~ please tell me,
सुनिश्चितम् ~ definitely, well-ascertained,
between the two i.e. कर्म योग and संन्यास,
एतयो: एकं यत् श्रेय: ~ which one is better?
भगवान् replies-
* श्लोक २ *
श्रीभगवानुवाच ।
संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ २॥
This is a very important teaching throughout the श्रीमद् भगवद्-गीता – both कर्म योग and संन्यास lead to नि:श्रेयस् / श्रेयस् | श्रेयस् we have previously seen (Chapter 2, verse 7). श्रेयस् is that which is good for everyone, that which is मोक्ष | This is seen in कठोपनिषद् where the 2 words प्रेयस् and श्रेयस् are used. प्रेयस् is short term, instant gratification i.e. आनन्द सुख which is अनित्य ~ coming & going. श्रेयस् on the other hand is my very nature, not coming and going, आत्मा the limitless. And to discover this, there is the pursuit of मोक्ष |
So here भगवान् is very clearly saying that both कर्म योग and संन्यास lead to मोक्ष | And He is going to elaborate on this.
There is a need for repetition because our patterns are entrenched. Our रागद्वेष-s i.e. what you like, what you crave for, what you long for, and what you dislike, what you want to avoid, what you want to keep away. Our whole day is full of रागद्वेष | One sees this if you look at the kinds of choices that we make. And sometimes we are not even conscious that we’re making this choice, just mechanically रागद्वेष are playing out. And one of our द्वेष-s is that we want to avoid कर्म that seems unpleasant in the short term.
And of course, a lot of us want to avoid कर्म | Left to ourselves, we would have retired a long time ago, perhaps. But then for whatever reason one has to go through the motions, and make a living, and so on.
So, there is something that we are not comfortable with, perhaps, about working professionally. Or, we’re happy working professionally, but we’re not happy with where we are working. Or we are okay with where we are working, but we don’t like the team, and we wish this team resigns. Or we are not comfortable with the fact that new people have joined, and I’m still here. My peers and colleagues came and went- they’ve gone on to more senior positions and I’m still here- So things around one’s professional कर्म | Then, there are things within the job that we really like doing, and there are some things that we just don’t like.
So, we are swinging between रागद्वेष very often. And that’s why भगवान् has to repeat this again and again- That ज्ञानम्/knowledge of the reality has nothing to do with कर्म | In fact, it has to do with understanding the erroneous notion that you are the कर्ता and that you are the भोक्ता i.e. that you are affected by all that is happening around you. It is that conclusion where we consider ‘feeling’ as reality, which is being shaken up in the inquiry.
There are some historical figures in India, like Lokmanya Tilak and a few others, who said that the भगवद्-गीता is all about कर्म योग – that this is the तात्पर्य/ main theme. And we can consider that they had a larger role to play in society as one of the freedom fighters. They wanted to mobilize people on the basis of something that is close to their heart, and they would have said something like this. There are some संन्यासी-s who might say- भगवद्-गीता is all about संन्यास |
So, there is a bit of confirmation bias which we all have; we see what we want to see.
But here भगवान् श्री कृष्ण very clearly says that both these lifestyles- कर्म योग and संन्यास lead to नि:श्रेयस् / मोक्ष |
Then, in response to Arjuna’s original question~ which of them is better-
Between कर्म संन्यास (giving up कर्म) and transforming कर्म into कर्म योग, definitely कर्म योग is better. So, कर्म योग is better than संन्यास |
But why does भगवान् say this? Especially since the chapter is called संन्यास-योग: | So if He wants to praise कर्म योग then the chapter should also be called कर्म योग again. So why संन्यास?
But, both the lifestyles- whether it is कर्म योग or संन्यास, ज्ञानम् is non-negotiable. Because, why do you want to transform कर्म into कर्म योग? Ordinarily it is not necessary, but we do it because these other priorities are very important in my life- I want धर्म, I want अर्थ, I want काम, I want wealth, I want security, I want pleasure, and I also want मोक्ष | The value of all of this is very important to me.
And if I’m just doing कर्म, I cannot help but be stressed out. Because-
How much is enough? Can we ever draw that line? Never. Am I enough on the basis of the कर्म that I do? How will I draw that line? Because no matter what I do, the constant refrain is that I’m not enough. Even if I feel enough for a moment, I just have to look at my neighbour and see- oh my neighbour is driving a better car, or looks quite happy, and I despite attending भगवद्-गीता class, I feel sad from time to time. So, there is the feeling- I am not enough, I don’t have enough.
If you expect कर्म to give it to you, it doesn’t work. So then recognizing that through all the कर्म that I’m engaged in, what I am seeking is नित्य आनन्द, That which does not have any diminishing, there is no lack and That actually happens to be myself. So that आनन्द which I seek, which is also called मोक्ष, That is what the कर्म योगी wants. And for that, I have to align myself with reality.
Reality includes aligning yourself with functional reality- recognizing धर्म as the framework of all our interactions and aligning oneself again and again. It’s like a compass- again and again you have to keep looking at the compass, because you don’t know where you’re headed. So you align yourself with धर्म again and again, ईश्वर अर्पण बुद्धि:~ offering your कर्म unto ईश्वर, and receiving the results as प्रसाद | This helps us to align with reality, we no longer resist and fight reality. Otherwise, reality stands like this big monster that I have to deal with all the time. But, with ईश्वर अर्पण बुद्धि: and प्रसाद बुद्धि:, then there is nothing that is opposing me, I’m in harmony, then I can see what the वेद tells. If I bypass this functional reality, then I am not able to see what the वेद says. I can try, but it doesn’t work.
The संन्यास lifestyle is really taking of the robes and minimizing धर्म, अर्थ, काम | Minimizing in the sense that the time and the attention and the energy that gets invested in all these other pursuits, they are kept to a least minimum. So that all your time, effort, attention is focused on knowledge, teaching, learning, etc.
For the one who takes संन्यास, if the person doesn’t yet know the truth, this is called as विविदिषा संन्यास | संन्यास which is taken by a wise person to validate the tradition is called as विद्वत् संन्यास |
So here if we’re talking about विविदिषा संन्यास i.e. the lifestyle that has been taken so that I free myself from the obligatory कर्म and duties, so that I can focus on this pursuit of मोक्ष | And of course this person has to still deal with functional reality. Wise or otherwise, one has to deal with functional reality. But the संन्यास has ritually given up roles and duties. So, anything that the person does is a bonus, as the वेद has ritually sanctioned that you don’t owe anyone any duty anymore.
Of course you still have to eat and drink, so functional reality you have to engage in, but that is kept to a least minimum.
So now, भगवान् श्री कृष्ण is saying that कर्म योग is much better. Here, we have to add one clause- कर्म योग is better than giving up कर्म (संन्यास कर्म) for the one who doesn’t have the required preparation.
So, the lifestyle can be different, but ज्ञानम् cannot be compromised upon.
Then, He explains what He is saying about this संन्यासी –
* श्लोक ३ *
ज्ञेय: स नित्यसंन्यासी यो न द्वेष्टि न काङ् क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ३॥
May you know that ~ ज्ञेय: स: ,
य: न द्वेष्टि न काङ् क्षति ~ this person who is a संन्यासी, neither has द्वेष/hatred/aversion for anything, nor आकाङ्क्ष i.e. does not long for something, doesn’t have any craving for anything.
Does this द्वेष and राग come and go? No. It is नित्य, not कदाचित्(sometimes it comes, sometimes it goes). Is it occasional? No, no, no, this is नित्य | So the person has grown so much in his or her maturity that an object or a situation does not define you, and neither are you dependent on it- that’s what happens when you have a राग or a द्वेष |
Each person would give different examples of राग / द्वेष – cheese, coffee, hikes, family, wanting things to go my way. So, our सुख gets disturbed like this. We are all very moody people. Why? Because of राग, not because of our moods. E.g. I ordered for ice-cream but because of this hot summer weather, it came as a milkshake. So, then what happens? The anticipation of the ice cream in this sweltering heat, the looking forward to it is now replaced by disappointment.
Or, everybody should be as organized as I am. This is a perennial source of stress. And one thinks-it’s so simple, why don’t people just get it? If they were just organized, and if they would declutter, life would be so simple. Why don’t people get it? So, you offer to do it for them, then they will dump all the responsibilities on you etc.
So now your mood is affected because people around you are not organized. And you are absolutely right in wanting to be organized, because you say this is धर्म | If we are not organized, how will we find things, so you make sense.
But, it becomes a binding like and therefore keeps me stressed all the time. Because I define myself or I depend on that particular condition to be fulfilled. Of course it’s a good principle- let all of us be more organized than we already are. But when we place it as a condition that must be fulfilled, then our happiness depends on it. Then, we find we are unhappy very often. We can’t help it. Because all of us have our unique रागद्वेष-s.
And so this नित्य संन्यासी is not just the one who wears the ochre robes. The disposition of a संन्यासी is that you are not defining yourself by a situation, or a condition, or a person. Because suppose I have a राग towards my family, and actually everyone has a certain dependence on the family. Now, the range of emotional dependence is quite wide. When there is extreme emotional dependence, everything revolves around the family, you can’t think without them, what would you do without them etc. i.e. extreme dependence. Then, naturally something threatens the family- financially, health-wise, or there are disagreements, then we get very deeply affected- some of us can go into depression because of that.
So, there are lots of difficulties. And भगवद्-गीता very simply presents it as actually all a problem of रागद्वेष | The intensity of your desire for that particular thing, or for that particular person, and the extreme dependence on that person or object creates राग, because you have put on that object or person an extra value that it doesn’t have. It has an objective value, we’re not denying this. But the thinking that- this is it for me, and without this my life is destroyed- that is the extra.
Following धर्म, can it be a राग? This is a good question. Following धर्म is something very natural to us. We fight when there is no धर्म, or whatever we perceive is not धर्म | So in that sense, it cannot be a राग | But when you insist that everyone must follow in the way that you envision, then it becomes a राग | Or having a sense of superiority because I am the one who follows धर्म and you don’t, then there are problems.
So, the नित्य संन्यासी is the one who has brought the disposition of कर्म योग in his or her life- not once, not twice, but 365×24/7 which means on a regular basis, and has grown out of situations and the dependence on different objects. There is वैरग्य, where you have a dispassion towards things, you don’t have a sense of dependence on things and situations. This is something that is natural to us. We are all संन्यासी-s in some way, in the sense that there are a lot of things that we have given up through the course of our life. Because we have outgrown playing with the doll or the Lego blocks. So you don’t have द्वेष- Oh, just look at those people, they are playing with Lego, how low society- No. Nor do you crave for it- Oh, there was a time I used to play with Lego blocks, and those were the days, those were the best days of my life. No- you played with those blocks, you had a good time, and you outgrew them. You don’t have द्वेष for the ones who play with Lego. Nor do you have राग that- oh, now I’m living a very disciplined life, I’m not going to play any more with LEGO blocks – this is not required.
So – oh that person was married, relationships are to be detested. So there is no reason for द्वेष | So just because you have chosen to not be in a romantic relationship, you don’t look down on people who are romantically relating. Nor do you have a secret राग- actually I really want to be involved, but nobody wants to be with me, what shall I do. So longing, longing longing, then do something about it- go meet people, etc. Oh, but you don’t know how things are these days in the time of dating apps. You never know who is a fraud and who is genuine. Then play with other options- get friends to introduce you and so on. I don’t know if that will work. You have a राग, you want to have a partner, then do something about it. Don’t just sit there. So, that राग that is there, neither are you trying to fulfill it- No if somebody is there for me, that person will come along. So, we play with all these things.
What is being emphasized is that the one who has grown to be a संन्यासी is the one who no longer emotionally depends on, nor defines oneself by an object or a situation, which means that you have grown so big that none of these things define you. That’s important just as a sign of maturity. Because whatever we choose to define us is limited. Why would you want to limit the limitless that is you?
Then we find that we outgrow it- okay, that’s great.
And then as a result of that the person is also निर्द्वन्द्व: | So doesn’t swing between the opposites, the polarities.
So no, what polarity are you talking about? I am only focused on success. Oh, well really- then you are afraid of failure. It comes along with the territory.
I am obsessed about धर्म | Everyone must follow धर्म | Oh, then I’m intolerant of people who are given to अधर्म | So, you cannot avoid.
The so-called good things of life i.e. principles, high values, you will have the opposite, it just comes along with the territory, what is also referred to as black and white thinking.
So, this नित्य संन्यासी is free from this रागद्वेष that has been referred to and,
सुखं बन्धात् प्रमुच्यते ~ effortlessly released from बन्ध |
So, बन्ध/bondage is not real. This is very important to note. We only have a sense of bondage. The sense of bondage is referring to our sense of feeling stuck, of feeling that I can’t move ahead without certain conditions going my way. So, bondage is when one depends on something or a particular situation. That means that I am not free. So, if it is asked- are you happy now? One has to think…Then one will respond- I will be happy when _______ . So whatever one fills the blank in with, that is what binds me. Because until that situation is fulfilled, I am not.
Who is preventing me from being happy? Just relax, be happy with life. But no, what do you mean, don’t you see what’s happening with Russia and Ukraine? So, it is not that this conflict is something to ignore. But, one should just introspect on what you will fill that blank space up with. I will be happy when _______ . Something will be there, that’s what’s binding you.
But one may say that all that I have said is very reasonable, that I will be happy when my son gets into a good college, what’s wrong with that? Yes, that is to happen in the course of things. But, your happiness is held hostage by a condition. And if it was not your son getting into university, it would be you going on vacation, or something else.
All the time there are conditions that we place on ourselves, and definitely on others. Simply put, that is बन्ध |
Because often when we think bondage, we think well I’m free, I live in a democratic country, I’m free to do what I want, when I want, how I want. Then, how about being happy? I don’t know…maybe someday? There is a Hindi song that says~ I will be happy एक दिन (ek din). And when the एक दिन (Ek din) part of the song comes along, the words are elongated, as we don’t know when that one fine day will come along. But the lyrics are upbeat, so one feels hopeful that maybe not now, but one fine day I will be successful. So, this very बन्ध, the नित्य संन्यासी is free from. How? Because the person brought in कर्म योग into one’s life.