विवेचन सारांश
By understanding the Self, one can subdue the mind by reason and overcome desires.
The session began with lighting of the holy lamp followed by prayers to Maa Saraswati, Gītā Mata, Veda Vyasa ji, Dnyaneshwar Maharaj ji and Gurudev.
Our life is a journey of karma. Karma, as action, inevitably brings about a reaction. The reaction or result of karma may be favourable or unfavourable. Due to fear of these outcomes, individuals may sometimes avoid taking action. Arjuna, similarly, was afraid of the consequences of engaging in what he perceived as a futile war. He sought to escape from the conflict by proposing to adopt the path of jñāna yoga.
However, Bhagavān advised Arjuna that he was not yet ready for this path. Instead, he urged Arjuna to fulfil his duty by undertaking the assigned task, which was to follow karma yoga without attachment to the results.
Bhagavān explained to Arjuna that wise individuals do not become attached to their actions and do not harbour expectations for results. They work with complete concentration.
To illustrate this point, Bhagavān provides an example of HIMSELF
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि || 22||
Bhagavān said that those who are attached to the results of their deeds are ignorant or ajñāni.
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् || 25||
However, HE preached that the wise or jñāni should act without attachment to results, and also inspire the ajñāni to similarly perform their prescribed duties.
जोषयेत्सर्वकर्माणि विद्वान्युक्त: समाचरन् || 26||
Dnyaneshwar Maharaj's father, guided by the wisdom of his Guru, relinquished the ascetic life of Samnyasa ashram, returning to the embrace of Grihasth ashrama, as his devoted wife, Rukmani Mata, undertook profound penance. However, their noble decision was not accepted by the Dharmasabha, which shunned them and denied them the sacred right to bestow the Upnayna Saṃskāra upon their three offspring—Nivrittinath, Dnyaneshwara, and Sopan. The Dharma Sabha decreed that the parents must atone for their transgression by sacrificing their lives. Both parents surrendered to the depths of the Indrayani river.
As Nivrittinatha, the elder brother of Dnyaneshwar ji, attained Brahmā knowledge, he imparted the essence of that wisdom to his devoted disciple, Dnyaneshwar Maharaj.
Nivrittinath ji inquired that there was no significance of Upanayana for those who had realised Brahmā. Dnyaneshwar Maharaj responded that by performing Upanayana Saṃskāra they would set an example for others, ensuring the smooth functioning of societal norms and inspiring future generations.
तयाही कर्तव्य असे उरलें, लोकांलागीं ॥155॥
With such guiding actions, enlightened souls like them continually engage in righteous deeds, illuminating the path for others to follow. They understand that they are not the ultimate doers of actions, but rather instruments through which the play of the Gunas manifests.
3.27
prakṛteḥ(kh) kriyamāṇāni, guṇaiḥ(kh) karmāṇi sarvaśaḥ,
ahaṅkāravimūḍhātmā, kartāhamiti manyate. 3.27
Bhagavān elucidated that actions are directed by the Ashtada Prakṛti, the eightfold nature comprising the five basic elements—Akāsha (Space), Vayu (Air), Agni (Fire), Jal (Water), Prithvi (Earth)—along with the faculties of mana (mind), buddhi (intellect), and ahankar (ego). Within this framework, the three gunas of Prakṛti—Sattva, Rajas, and Tamas—play distinct roles: Sattva illuminates the mind with knowledge, Rajas incites productivity, while Tamas generates inaction.
This concept was likened to driving a car: The steering wheel, which provides direction, serves as an analogy for Sattvaguna. Just as petrol fuels the car's movement, Rajoguna propels action forward. And, the brakes, which bring the car to a halt, represent Tamoguna, inducing a state of inaction.In Sanskrit, "Guna" translates to "rope." These Gunas serve as binding forces and bind the Self (Jiva) to the body (Deha). In other words they bind the subtle body (consciousness principle) to the gross body and induce the subtle body to perform action. However an egoistic person, does not understand the workings of HIS creation without knowing these qualities of nature. Consequently, he mistakenly identifies himself with the physical body, erroneously assuming to be the sole doer of all actions.
The mind serves as the connector between different realms of existence. When it aligns closely with the body, it attains a state of sentience, being deeply attuned to the physical sensations and experiences. Conversely, when the mind connects with consciousness, it transcends sentience, evolving into a state of true awareness and consciousness.
A realised soul, endowed with the knowledge of atma tattva (conscious principle), maintains a state of detachment from the sense of doership. In contrast, an individual distant from this profound understanding remains attached to the physical body (deha) and the notion of being the sole doer of actions.
tattvavittu mahābāho, guṇakarmavibhāgayoḥ,
guṇā guṇeṣu vartanta, iti matvā na sajjate. 3.28
HE elucidated that those who grasp the workings of Prakṛti and its Gunas in shaping one's actions, remain detached to those actions. Instead, they free themselves from the notion of being the doer of those actions, assuming the role of sole observers.
In chapter 14, HE listed the traits of the Gunatita, one who has transcended beyond the three Gunas. HE said the Gunatita are not disturbed when they see the guṇas functioning in the world, and their effects manifesting in persons, objects, and situations around them.
कहो कही जो मैं किया, तुम ही ले मुझ माहि
na cha shrotravjihve na cha ghraana netre
na cha vyoma bhumir na tejo na vaayuhu
chidananda rupah shivo'ham shivo'ham
I am not any aspect of the mind like the intellect, the ego or the memory,
I am not the organs of hearing, tasting, smelling or seeing,
I am not the space, nor the earth, nor fire, nor air, I am the form of consciousness and bliss, am śiva (that which is not).
na me dvesha ragau na me lobha mohau
na me vai mado naiva matsarya bhavaha
na dharmo na chartho na kamo na mokshaha
chidananda rupah shivo'ham shivo'ham
There is no hatred nor passion in me, no greed nor delusion, There is no pride, nor jealousy in me,
I am not identified with my duty, wealth, lust or liberation, I am the form of consciousness and bliss, I am śiva (that which is not)...
The Atma jnani (realised souls) perceive themselves as manifestations of Paramātmā and humbly offer all their actions and their outcomes to HIM.
prakṛterguṇasammūḍhāḥ(s), sajjante guṇakarmasu,
tānakṛtsnavido mandān, kṛtsnavinna vicālayet. 3.29
The system we use to progress must remain functional and intact. After crossing Ganga ji in a boat one should not destroy the boat. It should be safeguarded for further use.
Bhagavān explained that the ignorant are unaware of the role of Gunas, and think themselves to be the doers of their actions. Bound by these three Gunas, they work for the sole purpose of being able to enjoy sensual delights. Therefore they are unable to perform actions as a matter of duty, without desiring rewards.
However, HE advised that the kṛitsna-vit (persons with knowledge) should not disturb the minds of the akṛitsna-vit (persons without knowledge). This is because the flame of knowledge will not ignite in their minds and karma will also be neglected. Rather, they should instruct the ignorant to perform their respective karma, and slowly help them rise above attachment.
Sant Dnyaneshwar Maharaj ji said:
म्हणौनि बाळका जैशीं नेदावीं । धनुर्धरा ॥ ३.१७२ ॥
Likewise, if a wise man advises other to abandon action, there will be a collapse of the entire system.
न प्रगटावी खेळतां । आदिकरुनी ॥ ३.१७३ ॥
mayi sarvāṇi karmāṇi, sannyasyādhyātmacetasā,
nirāśīrnirmamo bhūtvā, yudhyasva vigatajvaraḥ. 3.30
Dnyaneshwar Maharaj also said:
परी चित्तवृत्ति न्यासावी । आत्मरूपीं ॥ ३.१८६ ॥
A famous Marathi saint Gora Kumhar was a potter. While making pots he would visualise Vitthala (Krishna) in his pots and address HIM -
Marathi Poetess Sant Jana Bai wrote:
देव देते, देव घेते, देवा संगे व्यवहारिते।
देव येथे, देव तेथे, देवा विण नाही रीते,
जनी म्हणे विठाबाई, सबाह्य अभ्यन्तरी भरून राही।।
Herein she has beautifully explained her unison with the Supreme.
ye me matamidaṃ(n) nityam, anutiṣṭhanti mānavāḥ,
śraddhāvanto'nasūyanto, mucyante te'pi karmabhiḥ. 3.31
Herein HE explained there are 2 kinds of people
- asūya: One who sees faults even when there is no fault, jealous.
- anasūya: One who is free from envy and malice.
If a hangman or a soldier perceives his task as an act of killing, he will naturally be apprehensive of the consequences. However, if he fulfils his duty with the understanding that it is part of his duty, he becomes liberated from attachment to the outcome.
Any action performed for the creator of this universe becomes divine. Just as a 2000 rupee note holds greater value than its counterfeit counterpart because it bears the signature of the Governor of the Reserve Bank, so too we must perform our actions with the signature of Bhagavān, thereby transforming karma into Karma Yoga.
Arjuna had surrendered to HIM as HIS disciple, thus HE was sure that he would follow HIS teachings. However, there would be some who would find fault with HIS teachings.
ye tvetadabhyasūyanto, nānutiṣṭhanti me matam,
sarvajñānavimūḍhāṃstān, viddhi naṣṭānacetasaḥ. 3.32
Their minds are conditioned to be deluded. Their knowledge is clouded by their desires for worldly sensual pleasures. They do not believe in contributing to this Universe but live for their own enjoyment. As they do not believe in HIS teachings they try to distract the believers or followers. Such people are to be ignored.
In Marathi there is a popular saying that 'follow what you preach'. One is advised to follow those who themselves practice what they preach.
This was explained with the example of Ramdas Swami Ji.
A mother brought her child to him and asked him to advise the child not to eat a lot of jaggery. Swami ji told the mother to return after 15 days with the child. After a fortnight, Swami ji explained to the child the ill effects of eating too much jaggery and advised him to stop eating jaggery. The mother asked Swami ji that he could have said the same 15 days ago. Swami Ji replied that he could not preach because he himself was of the habit of eating jaggery. He had to practice not eating before he could preach and help the child imbibe the teaching.
sadṛśaṃ(ñ) ceṣṭate svasyāḥ(ph), prakṛterjñānavānapi,
prakṛtiṃ(y̐) yānti bhūtāni, nigrahaḥ(kh) kiṃ(ṅ) kariṣyati.॥3.33॥
Sri Bhagavān said there was no point in restraining anyone to do anything against their natural instinct. An aptitude test is held to gauge an individual's intellect and inclinations. Following their miraculous escape from the Lakshagraha fire, the Pāṇḍavas, along with their mother Kunti, sought refuge in the village of Ekachakra. It was during their stay there that Draupadi's father, King Drupada, organised a swayamvara for Draupadi's hand in marriage.
Disguised as Brahmins, the pāṇḍavas attended the swayamvara. Arjuna, skilfully pierced the eye of the moving fish, thus winning Draupadi as his wife. Upon their return, Arjuna, eager to share his triumph with his mother, called her to witness his achievement. However, engrossed in her daily chores, Kunti assumed Arjuna wanted to share the day's alms (bhiksha) he had collected. Without even looking at what Arjuna was presenting, she instructed him to share it with his brothers. Arjuna dutifully obeyed his mother's command, and thus Draupadi became the wife of all the Pāṇḍavas.
Thus an aptitude test serves to reveal an individual's innate nature and inclination. Bhagavān reveals the path of converting this natural affinity into Karma Yoga in the subsequent shloka.
indriyasyendriyasyārthe, rāgadveṣau vyavasthitau,
tayorna vaśamāgacchet, tau hyasya paripanthinau. 3.34
Our senses have a natural inclination to seek out their respective objects. The five Jñāna indriyās - eyes, nose, ears, tongue, and skin - facilitate the functions of sight, smell, hearing, taste, and touch, respectively.
Our intellect (mann) plays a crucial role in discerning whether the experiences provided by these senses are perceived as favourable or unfavourable. Consequently, all sensory experiences are categorised into likes (raaga) and dislikes (dvesha).
For instance, our eyes are drawn to beauty but recoil from scenes of ugliness, such as an accident. Similarly, our ears crave for soothing words but recoil from criticism. We enjoy good food but avoid that which does not taste good, and so on.
Just as a student who has to appear for his examination is distracted by a match being telecast on TV, and instead of studying for his ensuing exam he spends time watching the match and gets distracted from his correct path of studying.
A wise individual must recognise and not succumb to these two passions of likes and dislikes. Likes foster attachment, while dislikes breed aversion. Therefore, one should strive to avoid being trapped in these inclinations of likes and dislikes, as they are a hindrance in the path of welfare.
A man of power is the one who says 'No' to a temptation.
śreyānsvadharmo viguṇaḥ(ph), paradharmātsvanuṣṭhitāt,
svadharme nidhanaṃ(m) śreyaḥ(ph), paradharmo bhayāvahaḥ. 3.35
Bhagavān said that one's own duty (Svadharma) might appear less appealing compared to others' duties is a common human experience. Sometimes, our responsibilities may seem burdensome or undesirable, especially when compared to the seemingly more attractive or easier paths chosen by others. However, the Gītā teaches that true fulfillment and spiritual progress come from embracing and executing one's own duty with dedication and sincerity, regardless of how it may be perceived by others.
In the context of the Bhagavadgītā dharma does not mean religion like Hindu, Muslim, Sikh, Christian etc. Here dharma means one's inherent duties i.e.. Svadharma. For example, matridharma, pitridharma, samaj dharma, rashtra dharma etc. These are our duties towards our mother, father, the society, the nation respectively.
Comparing one's own duties with those of others can often lead to dissatisfaction and disillusionment. As the idiom goes, the grass may seem greener on the other side, but closer inspection often reveals hidden challenges and obstacles. Bhagavān advised Arjuna that it is better to die fulfilling one's own duty (svadharma) than to take up the duties of others, even if those duties may seem more appealing or advantageous.
Each individual is uniquely equipped with certain talents, skills, and inclinations that are meant to be utilised in the service of their own dharma or duty. By staying true to one's svadharma, one not only fulfills their role in the cosmic order but also experiences inner harmony and fulfilment. This can be understood better with the example of a doctor and an engineer. An engineer cannot treat people who are ill. Likewise a doctor cannot be useful in construction activities. However both may be accomplished in their own work areas.
A Brahmin will not be found proficient in the use of weapons. He will be unsuitable for war. Therefore, it is imperative to discern one's inherent traits and align one's karma accordingly. Unfortunately, in contemporary times, individuals are predominantly focused on the salary packages rather than recognising their innate tendencies.
Draupadi's Svayambar concluded, with Arjuna successfully piercing the eye of the moving fish, thus winning Draupadi's hand in marriage. However, King Drupad remained uneasy, as the Pāṇḍavas, dressed as Brahmins, did not outwardly resemble Kṣatriyas. Desiring his daughter's happiness and safety, he sought advice from his son, Drishtadyumn. Together, they devised a plan for the Pāṇḍavas to visit an exhibition arranged specifically for them.
The exhibition featured distinct sections showcasing scriptures, weapons, attire, and various artifacts. Upon arrival, the Pāṇḍavas instinctively went towards the weapons section. Witnessing this, Drushtadyumn reassured his father that Draupadi's husband was indeed a Kṣatriya, not a Brahmin. He reasoned that had they been Brahmins, they would have naturally inclined towards the scriptures section. This incident served as a testament to the inherent tendencies of individuals.
Dnyaneshwar Maharaj explained the same in his following ovis:
Bhagavān advised again and again to discern one's innate tendencies and execute karma in accordance with them, dedicating the actions at HIS sacred feet. Such devotion liberates one from the bondage of karma's outcomes.
arjuna uvāca :
atha kena prayukto'yaṃ(m), pāpaṃ(ñ) carati pūruṣaḥ,
anicchannapi vārṣṇeya, balādiva niyojitaḥ. 3.36
Arjuna is perplexed as to why sin happens if all action was bound by Prakṛti. Is Prakṛti responsible for sin? This is an imperative question as all individuals struggle with this question too. Why do paap (bad deeds)and punya (good deeds) happen? The Pāṇḍavas and the kauravas were disciples of the same Guru Dronacharya. However, Pāṇḍavas were righteous and the kauravas were manipulative and criminal minded. Duryodhana was aware of his nature. When asked why he was following the wrong path, he famously said the following:
A couplet reads:
Srībhagavānuvāca :
kāma eṣa krodha eṣa, rajoguṇasamudbhavaḥ,
mahāśano mahāpāpmā, viddhyenamiha vairiṇam. 3.37
In this verse of the Gītā, beings characterised by such insatiable tendencies are described as great sinners, for their inclinations lead them astray onto the wrong path. Hence, they are to be regarded as adversaries or enemies.
Rahim ji said:
Gurudev says Gītā teaches one the Art of Living in this world and also the Art of leaving this world.
dhūmenāvriyate vahniḥ(r), yathādarśo malena ca,
yatholbenāvṛto garbhaḥ(s), tathā tenedamāvṛtam. 3.38
There is a voice inside you that speaks all day long.
āvṛtaṃ(ñ) jñānametena, jñānino nityavairiṇā,
kāmarūpeṇa kaunteya, duṣpūreṇānalena ca. 3.39
To attain the title of Brahmārishi, sage Vishwamitra undertook rigorous penance for 12 years. However, his dedication stirred concern in the heart of Indra, who saw this as a threaten to his own sovereignty. In a bid to disrupt the sage's meditation, Indra sent a celestial nymph (Apsara) Menaka, whose unparalleled beauty trapped Vishwamitra's attention, leading him astray from his spiritual pursuits.
Realising his mistake, Vishwamitra recommenced his penance with renewed determination. Indra, seeking to thwart the sage once more, sent another Apsara named Rambha. With each passing day, Rambha dutifully attended to the sage's needs, meticulously tending to his daily rituals and offerings. However, one day, Rambha intentionally neglected her chores, causing the sage to succumb to anger and thus shattering his penance. Desire in the first instance and anger in the second proved to be obstacles thwarting the sage's pursuit to attain the title of Brahmārishi.
The wise thus consider both Desire and Anger as eternal enemies.
indriyāṇi mano buddhiḥ(r), asyādhiṣṭhānamucyate,
etairvimohayatyeṣa, jñānamāvṛtya dehinam. 3.40
Gurudev aptly says:
tasmāttvamindriyāṇyādau, niyamya bharatarṣabha,
pāpmānaṃ(m) prajahi hyenaṃ(ñ), jñānavijñānanāśanam. 3.41
Jñāna is the philosophical or theoretical knowledge and Vijñāna is the practical knowledge which one can experience.
To control desires one needs to first control the senses as they are the instruments of the mind. The mind effects the intellect and this leads to sin. In war too it is advisable to guage the strength of the enemy in order to defeat it.
Likewise one should first control the senses and defeat desires which undermine Jñāna and Vijñāna.
indriyāṇi parāṇyāhuḥ(r), indriyebhyaḥ(ph) paraṃ(m) manaḥ,
manasastu parā buddhiḥ(r), yo buddheḥ(ph) paratastu saḥ. 3.42
HE described that the body is made of gross matter; superior to which are the five knowledge-bearing senses (i.e.. taste, touch, sight, smell, and sound). Beyond the senses is the mind. Superior to the mind is the intellect, with its ability to discriminate, but even beyond the intellect is the divine soul or the atma tattva.
Desires cling more to the subtle. Attachment to the body easily gives place to attachment to the senses; from the senses it shifts to the mind, and from the mind it rises to the intellect. Attachment to all these leads to bondage and prevents a person from doing the right thing and consequently brings untold misery for that person.
Just as a piece of ice melts into water, expanding to occupy more space. When this water is transformed into vapour it disperses into the air, displaying its nature of pervasiveness. What is gross in form occupies space extensively, while what is subtle pervades even more expansively. The atma tattva being the subtlest encapsulates the utmost comprehensiveness and infinitude, thereby deserving recognition as the Supreme Essence.
evaṃ(m) buddheḥ(ph) paraṃ(m) buddhvā, saṃstabhyātmānamātmanā,
jahi śatruṃ(m) mahābāho, kāmarūpaṃ(n) durāsadam. 3.43
Ravana's downfall began because of his desires. Driven by his cravings, he committed the grievous act of abducting Mata Sita, prompting Sri Rama to confront and ultimately defeat him. Similarly by understanding the Atma Tattva, one can recognise the presence of the Divine. Through this connection with HIM, one can consciously align their desires with divine will. By choosing desires that are in harmony with this divine connection, one can attain victory over the temptations and challenges of life.
The chapter and the session concluded by offering prayers to the Almighty.
Question and Answers
Somnath ji
Question: My daughter always topped in all her academic courses. She started with a good career. However, she left that and took up a small job in a school in Mumbai which is not in accordance to her academic achievements. Is this the law of Prakṛti?
Answer: This is observed that toppers usually achieve less than the backbenchers in later life. This is because we weigh success with the salary package. However, this is not the right thing to do. If your daughter is content in what she is doing and is doing her duty with sincerity then she is on the right path. HE changed her path because she may excel more in this field than she may have in her original field.
Praveen ji
Question: How to eradicate Tamoguna?
Answer: Tamoguna is essential too. But to reduce Tamoguna one needs to increase Rajoguna. For Rajoguna to be virtuous, Sattvaguna should be elevated. Successful Guru and disciple pairs have showcased this. Eg. Arjuna and Krishna, Vivekananda ji and Ram Krishna Paramhansa ji etc..
Waking up early, exercise, Prāṇayam aasan, good eating habits are ways to reduce Tamoguna.
Madhuri ji
Question: I am appearing for class 10 exams. I have prepared well but I am apprehensive and worrying about results.
Answer: Bhagavān answered a similar question of Arjuna
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वर: || 30||
Some more helpful tips: Do not worry a lot because that may cause panic while writing the exams. Pray to the Almighty to guide you while doing the exam. Meditate a little before starting preparation. This would increase focus and help to memorise better.
Om tatsaditi śrīmadbhagavadgītāsu upaniṣatsu
brahmavidyāyāṃ(y̐) yogaśāstre śrīkṛṣṇārjunasaṃvāde
karmayogo nāma tṛtīyo'dhyāyaḥ
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