विवेचन सारांश
Hurdle to Self-Realization -----> One's Endless Desires
Chapter 3 of Srimad Bhagavadgītā is Karma Yoga -- The Yoga of Action.
The Session started with the auspicious Deep Prajwalan (lighting of the lamp), and prayers offered to Paramātmā. Obeisance was also offered to Param Pujya Guruji. By the grace of the Supreme, blessings of our Pujya GuruJi, and due to punya karmas done in our previous births, we got this opportunity to learn Gītā, and spread the knowledge of Gītā. We are now studying chapter 3, which enumerates the true definition of KARMA.
This chapter teaches us the true meaning of Karma from the spiritual angle. Dictionary meaning of Karma may be Action or Work. But the essential requirement of doing Karma which finally brings us eternal joy is performing any action with an attitude of non-doer, and without attachment to the results arising out of it.
Bhagavān had said in the 30th shloka,
mayi sarvani karmani sannyasyadhyātma-cetasa
nirasir nirmamo bhutva yudhyasva vigata-jvarah
All works are to be performed as an offering to HIM while constantly meditating on HIM as if the work is being done at the behest of Paramātmā HIMSELF. One should perform Karma being free from desire and selfishness.
HE also said in the 28th shloka,
tattva-vit tu maha-bahoguna-karma-vibhagayoh
guna gunesu vartanta iti matva na sajjate
Enlightened persons or the Jnanis see the soul as distinct from Gunas and Karmas. They perceive that, it is only the guṇas (in the form of the senses, mind, and others) that move among the guṇas (in the form of the objects of perception), and thus they do not get entangled in them. Infact, all action is being done by the three Gunas only. Gunas are a play of Prakṛti on the embodied Soul. No embodied person can ever stay without doing work. Whether one realises or not, every human being performs some work every moment of his life. One cannot remain without performing. It is against nature or Prakṛti.
As discussed in the previous session, even breathing is an action performed. It is human nature to be working continuously, either voluntarily or involuntarily. Now that it is certain one has to work or perform Karmas, the next vital question that arises is - how to perform these Karmas without getting attached to the KarmaPhalas or fruits of action, because that is what is desired by any person aspiring to achieve eternal happiness. Above all, everyone wants to remain joyful in life. The everlasting joy or happiness can come only if one becomes desireless.
Desires leads to further desires, thereby generating a cycle of Karmas performed to fulfil these desires. One can achieve eternal bliss and fulfilment only if one works without expecting results. One should perform all actions to the best of his ability thinking that he is an agent of Paramātmā and dedicate all the fruits of action to HIM. He should perform as a non-doer. One should not renounce the Karma but renounce only the KarmaPhalas. He is destined to perform but not entitled to its fruits. If results of actions performed are shunned, then one automatically gets bliss. That bliss is the bliss of achievement or performance and not the bliss of results or fruits of action.
Do your duties and leave the results to the almighty - this is the essence of Karma Yoga. Karma has to be performed as a Yoga. Practising Non Attachment is the Yoga. Both put together is Karma Yoga.
As per our Vedanta Sastras there are two types of enlightenments:
- 1. Jeevan Mukti
- 2. Videha Mukti.
Jeevanmukti is that state in which the enlightened person gets established in ParamBrahma, when he is still dwelling in his Sarira or body. Sarira is always accompanied by some Avidya / ignorance generated by the Gunas. He internalises "Aham Brahmāsmi" and becomes Brahmam. The phenomenal universe does not vanish from his vision. It is just that he is no more effected by its existence and lives his life as a complete non-doer. He gets Gauda Moksha but does not get Purna Moksha (Moksha in entirety). To get complete Moksha one has to be a Videhamukta.
In Videhamukti state, the world entirely vanishes from the vision of the sage. A Videhamukta is one for whom this world does not appear and there is no Karta Vritti. He delights in his Sachidananda Swarupa. A Videhamukta is one who has become Brahman, and whose Atman has attained quiescence.
To become a Brahma Jnani, one has to completely cleanse up one's own AntahKarana. Vishuddha AntahKarana is a prerequisite for becoming a knower of Brahma. Karma Yoga is performance in the world with complete detachment, and with full vairagya to all sensual activities. One has to be completely devoid of all passions like Kama, Krodha, Lobha, Moha, and Ahankara. Through these passions, comes the attachment to results. If one does the Karmas with attachment, then one also has to bear the consequences. Bad Karmas bring bad Phalas or Sins and good Karmas bring good Phalas or Punya.
Only if one can totally perform all his actions with Karma Saṃnyāsa and renounce the results of his actions completely, only then will he be free from the Phalas. Besides, if he surrenders completely to Bhagavān and does all his actions as HIS agent, then Paramātmā takes care of all his results. He then blissfully exists in this world and even gets salvation.We have heard the stories of Ajamil and many others, who attained Moksha in spite of their bad Karmas. This was possible only by performing KarmaYoga. To reiterate again an essential requirement for performing Karma Yoga is to have Vishuddha-AntaraAtma.
AntahKarana has to be cleansed so that it reflects Brahman. Cleaning up of the image is our responsibility.
How do we do it? A twofold path is to be adopted:
In Videhamukti state, the world entirely vanishes from the vision of the sage. A Videhamukta is one for whom this world does not appear and there is no Karta Vritti. He delights in his Sachidananda Swarupa. A Videhamukta is one who has become Brahman, and whose Atman has attained quiescence.
To become a Brahma Jnani, one has to completely cleanse up one's own AntahKarana. Vishuddha AntahKarana is a prerequisite for becoming a knower of Brahma. Karma Yoga is performance in the world with complete detachment, and with full vairagya to all sensual activities. One has to be completely devoid of all passions like Kama, Krodha, Lobha, Moha, and Ahankara. Through these passions, comes the attachment to results. If one does the Karmas with attachment, then one also has to bear the consequences. Bad Karmas bring bad Phalas or Sins and good Karmas bring good Phalas or Punya.
Only if one can totally perform all his actions with Karma Saṃnyāsa and renounce the results of his actions completely, only then will he be free from the Phalas. Besides, if he surrenders completely to Bhagavān and does all his actions as HIS agent, then Paramātmā takes care of all his results. He then blissfully exists in this world and even gets salvation.We have heard the stories of Ajamil and many others, who attained Moksha in spite of their bad Karmas. This was possible only by performing KarmaYoga. To reiterate again an essential requirement for performing Karma Yoga is to have Vishuddha-AntaraAtma.
AntahKarana has to be cleansed so that it reflects Brahman. Cleaning up of the image is our responsibility.
How do we do it? A twofold path is to be adopted:
- 1. One needs to completely refrain from expectations of results of his action.
- 2. One needs to do all the work as a representative of Paramātmā completely forgetting that he is doing anything.
He has to remember that he is doing the work on Paramatma's behalf under HIS guidance. Feeling of Aham or ego or ‘I am doing’ has to be totally abolished from the mind. Only then he can attain Chittashuddhi. Whatever work one may be performing, be it the work of a housewife, teacher, businessman or an artist performing on the stage, every work performed by every individual should be done thinking that he is not doing anything. Paramatma is getting it done through him.
Human life is divided into four phases called Asramas:
Human life is divided into four phases called Asramas:
- Brahmacharya (student)
- Gṛhastha (householder)
- Vanaprastha (forest walker/forest dweller)
- Saṃnyāsa (renunciate)
Human society is again divided into four Varnas:
- Brahmins
- Khastriyas
- Vaisyas, and
- Shudras
depending on the types of work / profession one undertakes.
All the time in every Ashrama, and in every Varna, one should only think that the work belongs to Ishwara and the embodied one is performing the act on behalf of HIM.
This, in essence is Karma Yoga.
All the time in every Ashrama, and in every Varna, one should only think that the work belongs to Ishwara and the embodied one is performing the act on behalf of HIM.
This, in essence is Karma Yoga.
3.31
ye me matamidaṃ(n) nityam, anutiṣṭhanti mānavāḥ,
śraddhāvanto'nasūyanto, mucyante te'pi karmabhiḥ. 3.31
Even those men who, with an uncavilling and devout mind, always follow this teaching of Mine, are released from the bondage of all actions.
- matam: teachings
- idam: this
- nityam: constantly
- anutisthanti: practicing
- manava: human beings
- śhraddhā-vantaḥ: with profound faith
- muchyante: getting freed.
Bhagavān said those who abide by MY teachings with profound faith and free from worries, are released from the bondage of Karma. He will not be attached to KarmaPhala anymore. If only one performs with profound faith and trust in HIM, HE will ensure discharging the person from any bad Karmaphala. HIS SWARUPA is SACH-CHIT-ANANDA. HE always dwells in blissful state. HE is Ananda Swarupa. Dukha is not HIS Swarupa. Hence, we should also always remain happy without worrying and grieving. Dukha or sadness should never be our state of mind.
HE said in Sloka 16 of chapter 17:
manah-prasadah saumyatvam maunam atma-vinigrahah
bhava-samsuddhir ity etat tapo manasam ucyate
Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as austerity of the mind.
HE said in Sloka 16 of chapter 17:
manah-prasadah saumyatvam maunam atma-vinigrahah
bhava-samsuddhir ity etat tapo manasam ucyate
Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as austerity of the mind.
ye tvetadabhyasūyanto, nānutiṣṭhanti me matam,
sarvajñānavimūḍhāṃstān, viddhi naṣṭānacetasaḥ. 3.32
But they, however, who, finding fault with this teaching of Mine, do not follow it, take those fools to be deluded in the matter of all knowledge as lost.
- abhyasūyantaḥ: cavilling
- matam: teachings
- sarva-jñānain: all types of knowledge
Prabhu said that those people devoid of knowledge and hence disregard these teachings, bring about their own ruin. They head towards destruction. Always one must try to do the rightful deeds and not only those deeds that please him. Shreya is always better than Preya.
For students sleeping and playing are Preya or more enjoyable; but studying during exam times is Shreya karma. If one does Shreya karma, one gets Shreya phala.
Completing a task is Shreya karma; procrastinating and idling is Preya karma. Consequently, are the results. Preya karmas lead to Preya phalas.
Good leads to good and bad leads to bad.
For students sleeping and playing are Preya or more enjoyable; but studying during exam times is Shreya karma. If one does Shreya karma, one gets Shreya phala.
Completing a task is Shreya karma; procrastinating and idling is Preya karma. Consequently, are the results. Preya karmas lead to Preya phalas.
Good leads to good and bad leads to bad.
sadṛśaṃ(ñ) ceṣṭate svasyāḥ(ph), prakṛterjñānavānapi,
prakṛtiṃ(y̐) yānti bhūtāni, nigrahaḥ(kh) kiṃ(ṅ) kariṣyati.॥3.33॥
All living creatures follow their tendencies; even the wise man acts according to the tendencies of his own nature. Of what use is restraint by force.
- sadṛiśham: accordingly
- cheṣhṭate: act
- svasyah: by their own
- prakṛiteḥ: of material naturen
- bhutani: all living beings.
It is natural for all living beings to follow their own Prakṛtis. If the learned people adopt the Vedic teachings without really believing them because of their own Prakṛtis, it will create an unstable situation. Such artificial repression would be counterproductive. The better way for spiritual advancement is to do Karma with one's own tendencies and then orient these Karmas towards Ishwara.
indriyasyendriyasyārthe, rāgadveṣau vyavasthitau,
tayorna vaśamāgacchet, tau hyasya paripanthinau. 3.34
Attraction and repulsion are rooted in all sense-objects. Man should never allow himself to be swayed by them, because they are the two principal enemies standing in the way of his redemption.
- indriya: organ
- indriyasya arthe: in the sense objects
- raga: attachment
- dveṣha: aversion
- vyavasthita: situated.
- āgachchhet: should become.
- paripanthinau: foes.
The senses naturally induce attachment (raga) and aversion (dvesha) to the sense objects. Raga and dvesha are the two greatest enemies of a man. One should never allow oneself to be controlled by these senses.
Although Śrī Krishna previously emphasized that the mind and senses are propelled by their natural tendencies, here HE said there are methods to control them, and one must practice these self-disciplinary methods. One has to utilize the objects of the senses for its maintenance of the material body. Śrī Krishna is not asking us to stop consuming what is necessary, but to practice eradicating attachment and aversion. Although Gunas are inherent, we can succeed in correcting the situation if we practice the methods taught in the Bhagavad Gītā.
There are two types of objects in this world:
Although Śrī Krishna previously emphasized that the mind and senses are propelled by their natural tendencies, here HE said there are methods to control them, and one must practice these self-disciplinary methods. One has to utilize the objects of the senses for its maintenance of the material body. Śrī Krishna is not asking us to stop consuming what is necessary, but to practice eradicating attachment and aversion. Although Gunas are inherent, we can succeed in correcting the situation if we practice the methods taught in the Bhagavad Gītā.
There are two types of objects in this world:
- Iswara Kritya and
- Jiva Kritya.
All of nature, hill, mountains, sky, and greenery is Iswara Kritya. We should appreciate everything that is Iswara Kritya.
If we fail to appreciate and abhor some of these or create a disgust in our mind for these sense objects, then we suffer. These feelings are Jiva Kritya.
Both, the feelings of attachment and aversion are Jiva Kritya.
It is our own creation. What we like and we dislike is our own mind's creation.
It is rightly said "Beauty lies in the eyes of the beholder."
If we fail to appreciate and abhor some of these or create a disgust in our mind for these sense objects, then we suffer. These feelings are Jiva Kritya.
Both, the feelings of attachment and aversion are Jiva Kritya.
It is our own creation. What we like and we dislike is our own mind's creation.
It is rightly said "Beauty lies in the eyes of the beholder."
जैसी दृष्टि वैसी सृष्टि।
śreyānsvadharmo viguṇaḥ(ph), paradharmātsvanuṣṭhitāt,
svadharme nidhanaṃ(m) śreyaḥ(ph), paradharmo bhayāvahaḥ. 3.35
One's own duty, though devoid of merit, is preferable to the duty of another well performed. Even death in the performance of one's own duty brings blessedness; another's duty is fraught with fear.
- viguṇaḥ: tinged with faults.
- swa-dharmaḥ: personal
- dutysu-anuṣhṭhitāt: perfectly done.
- para-dharmātthan: other's prescribed duties
- bhaya-āvahaḥ: fraught with fear
This Sloka delivers a very important message. It says that it is far better for one to perform his prescribed duty, even if it is tinged with faults and devoid of merits than perform someone else's prescribed duty, however perfect it may be. In fact, it is preferable to die in the discharge of one’s own duty prescribed as per his Dharma than to adopt another person's duty. This may amount to escapism also.
In the war field, Arjuna was despondent and was in a run-away frame of mind. He told to Śrī Krishna that he would rather die than fight. Bhagavān told him that it was thousand times better to fight and die in a war field than to run away and do penance, because as a warrior his Shreya Karma and Dharma was to fight. HE showed Arjuna that his thought process was faulty.
In earlier days, persons adopted a profession that was particular to their Varna. Kṣatriya Varna was a warrior clan.These days the Varna classification has diluted greatly. A person’s action or profession is not strictly based upon his varna. So, in present day context, the meaning of this sloka would be that one should adopt an occupation in which he is good at.Whatever profession one adopts, he must give it his best. If one is Brahmin and adopts a life of Priest, he should go all out to promote the culture, traditions, ethics and rituals.If a Kṣatriya with little knowledge of the Śāstras and Vedas decides to become a priest, then he will be an utter failure there. Instead, he should first adopt to learn sufficiently the Śāstras before taking the recourse.
In the war field, Arjuna was despondent and was in a run-away frame of mind. He told to Śrī Krishna that he would rather die than fight. Bhagavān told him that it was thousand times better to fight and die in a war field than to run away and do penance, because as a warrior his Shreya Karma and Dharma was to fight. HE showed Arjuna that his thought process was faulty.
In earlier days, persons adopted a profession that was particular to their Varna. Kṣatriya Varna was a warrior clan.These days the Varna classification has diluted greatly. A person’s action or profession is not strictly based upon his varna. So, in present day context, the meaning of this sloka would be that one should adopt an occupation in which he is good at.Whatever profession one adopts, he must give it his best. If one is Brahmin and adopts a life of Priest, he should go all out to promote the culture, traditions, ethics and rituals.If a Kṣatriya with little knowledge of the Śāstras and Vedas decides to become a priest, then he will be an utter failure there. Instead, he should first adopt to learn sufficiently the Śāstras before taking the recourse.
arjuna uvāca :
atha kena prayukto'yaṃ(m), pāpaṃ(ñ) carati pūruṣaḥ,
anicchannapi vārṣṇeya, balādiva niyojitaḥ. 3.36
Arjuna said :Now impelled by what, Kṛṣņa, does this man commit sin even involuntarily, as though driven by force?
- prayuktaḥ: impelled
- anichchhan: unwillingly
- vārṣhṇeya: descendant of Vrishni
- niyojitaḥ: engaged.
Arjuna raised a genuine question - Why is a person impelled to commit sinful acts, even unwillingly, as if by force? What are his compulsions?
His question is very realistic and represents the human struggle. He exposed a problem which many of us face regularly. We do not want to speak untruth but sometimes are constrained to speak it. Similarly, we do some acts which are not wholly ethical, due to compulsion of the situation or societal obligations. Many a times we have to undertake some actions unwillingly like Arjuna.
His question is very realistic and represents the human struggle. He exposed a problem which many of us face regularly. We do not want to speak untruth but sometimes are constrained to speak it. Similarly, we do some acts which are not wholly ethical, due to compulsion of the situation or societal obligations. Many a times we have to undertake some actions unwillingly like Arjuna.
Srībhagavānuvāca :
kāma eṣa krodha eṣa, rajoguṇasamudbhavaḥ,
mahāśano mahāpāpmā, viddhyenamiha vairiṇam. 3.37
Śrī Bhagavān said :It is desire begotten of the element of Rajas, which appears as wrath; nay, it is insatiable and grossly wicked. Know this to be the enemy in this case.
- kāma: lust
- krodha: anger
- rajaḥ-guṇa: the mode of passion
- samudbhavaḥ: born of
- mahā-aśhanaḥ: all-devouring
- vairiṇam: the enemy
Here the word KAMA or lust, does not mean only intimate desires, but includes all desires for material enjoyment. Thus, lust shows itself in many ways—the urge for money, wealth, physical cravings, craving for prestige, power or even food. If some of the desires remain unfulfilled it precipitates itself in the form of Krodha or anger. Thus, KRODHA is the result of incomplete desires or KAMA. Kama and Krodha are born out of the RAJA GUNA.
For example, a girl desired to eat Jalebi, and requested her brother to get it for her. The brother could not go immediately as he was engaged in some other activity. The sister's unfulfilled desire got converted to anger and she started fighting with her brother.
For example, a girl desired to eat Jalebi, and requested her brother to get it for her. The brother could not go immediately as he was engaged in some other activity. The sister's unfulfilled desire got converted to anger and she started fighting with her brother.
dhūmenāvriyate vahniḥ(r), yathādarśo malena ca,
yatholbenāvṛto garbhaḥ(s), tathā tenedamāvṛtam. 3.38
As fire is covered by smoke, mirror by dust, and embryo by the amnion, so is knowledge covered by desire.
- dhūmena: by smoke
- ādarśhaḥ: mirror
- malena: by dust
- ulbena: by the womb
- āvṛitaḥ: is covered
- garbhaḥ: embryo
āvṛtaṃ(ñ) jñānametena, jñānino nityavairiṇā,
kāmarūpeṇa kaunteya, duṣpūreṇānalena ca. 3.39
And, Arjuna, Knowledge stands covered by this eternal enemy of the wise, known as desire, which is insatiable like fire.
- nitya-vairiṇā: by the perpetual enemy
- duṣhpūreṇa: insatiable
Nitya Vairina and Duspurena are the two adjectives used to describe desire / kama.
Kama is never ending. Desires keep propping up, one after the other. Unsatisfied desires give rise to Kama and from there to Krodha.
For example, a person wants an iPhone. His desire is temporarily satisfied when he gets it. His desire does not end there. Soon, he desires for a cover for the phone. He was happy only for a short period, before desire for its cover crept in. After getting a cover, he would be happy again for a limited period till some other desire crops up. So, for a person who is continuously having desires, happiness comes and goes. He is happy only for the interim period. Desires are like fire which never gets satisfied and keeps burning. The more oil you pour, the longer it burns.
Kama is never ending. Desires keep propping up, one after the other. Unsatisfied desires give rise to Kama and from there to Krodha.
For example, a person wants an iPhone. His desire is temporarily satisfied when he gets it. His desire does not end there. Soon, he desires for a cover for the phone. He was happy only for a short period, before desire for its cover crept in. After getting a cover, he would be happy again for a limited period till some other desire crops up. So, for a person who is continuously having desires, happiness comes and goes. He is happy only for the interim period. Desires are like fire which never gets satisfied and keeps burning. The more oil you pour, the longer it burns.
indriyāṇi mano buddhiḥ(r), asyādhiṣṭhānamucyate,
etairvimohayatyeṣa, jñānamāvṛtya dehinam. 3.40
The senses, the mind and the intellect are declared to be its seat; covering the knowledge through these, it (desire) deludes the embodied soul.
- vimohayati: delude.
The senses, mind, and intellect are said to be the breeding grounds of desire. Through them, one’s knowledge is clouded, and the embodied soul gets deluded. These cloud-like desires engulf manah (mind) and buddhi (intellect). These sense desires are stored either in the mind or in the intellect.
The girl’s desire for Jelabi was in the mind and not in her tongue, the sense organ that relishes the jelabi. Similarly, the sattvik desire to do pooja or worship sits in a person’s buddhi.
The girl’s desire for Jelabi was in the mind and not in her tongue, the sense organ that relishes the jelabi. Similarly, the sattvik desire to do pooja or worship sits in a person’s buddhi.
tasmāttvamindriyāṇyādau, niyamya bharatarṣabha,
pāpmānaṃ(m) prajahi hyenaṃ(ñ), jñānavijñānanāśanam. 3.41
Therefore, Arjuna, you must first control your senses, and then kill this evil thing which obstructs Jñāna (Knowledge of the Absolute or Nirguņa Brahma) and Vijñāna (Knowledge of Sākāra Brahma or manifest Divinity).
Paramātmā advised that a person needs to bring the senses under control and then destroy this enemy called desire. Otherwise, it will destroy the knowledge and hinder the path of realization.Jñāna-vijñāna-nāśhanam means destroyer of knowledge and realisation.The Param Brahmān realization will not be possible unless and until this evil enemy called ‘Desire’ is driven out of mind.
indriyāṇi parāṇyāhuḥ(r), indriyebhyaḥ(ph) paraṃ(m) manaḥ,
manasastu parā buddhiḥ(r), yo buddheḥ(ph) paratastu saḥ. 3.42
The senses are said to be greater than the body; but greater than the senses is the mind. Greater than the mind is the intellect; and what is greater than the intellect is He, the Self.
These senses are superior to the physical body. Mind is superior to the senses. Buddhi or intellect is superior to the mind. Hence Buddhi has the most intellectual capability. It decides what is Shreya and what is Preya. Mind may opt for Preya but buddhi decides what is good and not good for us.
Beyond the mind is the Soul or reflected consciousness or Atma. That is the Parama Tattva. Hence, they say Sankalpa Atmika Chitta Vritti Nirodha. It refers to calming the mind. Above all is Tat tvam asi.
Hence one has to first control the senses, and then the mind; next is to see through the buddhi or intellect. Then, through the Buddhi, pursue and realize the Param Brahman. This is the staircase which the spiritual seekers have to climb.
Beyond the mind is the Soul or reflected consciousness or Atma. That is the Parama Tattva. Hence, they say Sankalpa Atmika Chitta Vritti Nirodha. It refers to calming the mind. Above all is Tat tvam asi.
Hence one has to first control the senses, and then the mind; next is to see through the buddhi or intellect. Then, through the Buddhi, pursue and realize the Param Brahman. This is the staircase which the spiritual seekers have to climb.
evaṃ(m) buddheḥ(ph) paraṃ(m) buddhvā, saṃstabhyātmānamātmanā,
jahi śatruṃ(m) mahābāho, kāmarūpaṃ(n) durāsadam. 3.43
Thus, Arjuna, knowing the Self which is higher than the intellect and subduing the mind by reason, kill this enemy in the form of desire that is hard to overcome.
Bhagavān here said thus knowing that the Soul is superior to the material intellect, O mighty Arjuna, control all the horses which are the lower self (senses, mind, and intellect) by the chariot of the higher self (the soul), stand up and take control; and do your Karma of fighting the war.
In conclusion, Śrī Krishna emphasizes that one should destroy the enemy called desire through knowledge of the Self. Since the Soul is a part of HIS, it is divine in nature. It is the eternal bliss.
The session concluded with Questions and Answers.
Parameshwar ji
Question: Please clarify the 35th shloka svadharme nidhanam sreyah paradharmo bhayavahah
Answer: Religion is Sampradaya. Dharma is not religion, but duty. Dharma are duties like raja dharma, putra dharma, patni adharma, pita dharma, sva dharma etc. It is the duties to perform in whatever role one is playing.
Pujya Guruji divided SvaDharma into 4 categories:
kula, varna, ruchi and apada.
Kula Svadharma is to follow the rituals or paramparas of the kula one is born into.
Varna Svadharma is the duties/ profession of the clan one is born into.
Ruchi Svadharma is following a profession one likes.
Once, Lokamanya Balgangadhar Tilakji addressed the media, as the president of All India congress. A journalist asked him ‘Tilakji, India will soon get independence, which post do you aspire to occupy in independent India?’ Tilakji thanked the journalist for making him happy by stating that India would soon get independence. Then he replied that he would go to BHU and teach Mathematics. Everybody was expecting a different reply. Instead of aspiring for a coveted post, Tilakji spoke of taking up teaching profession. He explained that he was there in the freedom struggle because his country is in apada or danger but his ruchi or liking was teaching. Hence once India becomes free, he would go back to his apada svadharma. His apada dharma now was fighting for his country’s independence.
Apad Svadharma is the duties of helping the needy. If a person on his way for a pooja comes across a victim of an accident lying on the road, his apada svadharma is taking the wounded to the hospital.
In conclusion, Śrī Krishna emphasizes that one should destroy the enemy called desire through knowledge of the Self. Since the Soul is a part of HIS, it is divine in nature. It is the eternal bliss.
The session concluded with Questions and Answers.
Parameshwar ji
Question: Please clarify the 35th shloka svadharme nidhanam sreyah paradharmo bhayavahah
Answer: Religion is Sampradaya. Dharma is not religion, but duty. Dharma are duties like raja dharma, putra dharma, patni adharma, pita dharma, sva dharma etc. It is the duties to perform in whatever role one is playing.
Pujya Guruji divided SvaDharma into 4 categories:
kula, varna, ruchi and apada.
Kula Svadharma is to follow the rituals or paramparas of the kula one is born into.
Varna Svadharma is the duties/ profession of the clan one is born into.
Ruchi Svadharma is following a profession one likes.
Once, Lokamanya Balgangadhar Tilakji addressed the media, as the president of All India congress. A journalist asked him ‘Tilakji, India will soon get independence, which post do you aspire to occupy in independent India?’ Tilakji thanked the journalist for making him happy by stating that India would soon get independence. Then he replied that he would go to BHU and teach Mathematics. Everybody was expecting a different reply. Instead of aspiring for a coveted post, Tilakji spoke of taking up teaching profession. He explained that he was there in the freedom struggle because his country is in apada or danger but his ruchi or liking was teaching. Hence once India becomes free, he would go back to his apada svadharma. His apada dharma now was fighting for his country’s independence.
Apad Svadharma is the duties of helping the needy. If a person on his way for a pooja comes across a victim of an accident lying on the road, his apada svadharma is taking the wounded to the hospital.
Om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(y̐) yogaśāstre śrīkṛṣṇārjunasaṃvāde
karmayogo nāma tṛtīyo'dhyāyaḥ
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