विवेचन सारांश
One who has a firm and unwavering control over the Jñānendriya, Karmendriya and the intellectual abilities is similar to a Lotus that is untouched by the impurities of the material realm
Chapter 5 of the Srimad Bhagavad Gītā - Karma Sanyās Yog - The Yog of Renunciation
The session begins with the prayer and ceremonial lighting of the lamp..
By the grace of the Supreme Divine, each one of us have been blessed with an opportunity to learn and imbibe the divine wisdom of the Srimad Bhagavad Gītā. This would be the result by the grace of a Guru or a saint with whom one might have crossed path in the current previous lifetimes, or due to the positive karmic reactions of one's ancestors or due to the good karmic deeds of oneself in present and past lifetimes.
The session begins with the prayer and ceremonial lighting of the lamp..
By the grace of the Supreme Divine, each one of us have been blessed with an opportunity to learn and imbibe the divine wisdom of the Srimad Bhagavad Gītā. This would be the result by the grace of a Guru or a saint with whom one might have crossed path in the current previous lifetimes, or due to the positive karmic reactions of one's ancestors or due to the good karmic deeds of oneself in present and past lifetimes.
The Gītā enables one to elevate to higher levels of consciousness in the path to attain the Supreme goal of liberation. The Srimad Bhagavad Gītā imparts the transcendental wisdom which aids one in the material realm and to accomplish the ultimate goal of liberation in the spiritual realm. The Gītā which puts the seeker on the path of virtuousness, benediction and well-being. The Gītā imparts the skill to overcome ignorance and function with clarity from a tranquil state of mind. It has all the answers to help the seeker sail through every situation encountered from a stress-free state (devoid of frustration, irritation, anger, ambiguity, fear, so on and so forth). One must remember that it is the Supreme Divine who chooses the seeker to learn the divine knowledge of Gītā and not vice versa.
In Chapter 3 (Karma Yog), Chapter 4 (Jñāna Karma Sanyāsa Yog) and 5 (Karma Sanyāsa Yog), Bhagavān imparts the divine wisdom pertaining to Karma Yog. Even the most advanced seekers are unable to comprehend the subtle difference between Karma Yog, Jñāna Karma Sanyāsa Yog and Karma Sanyāsa Yog. Let's understand the three concepts individually.
Karma implies a task or action, and Yog is a state of union or connection with the Supreme Divine Personality. When one is equitable towards every embodied soul (neither prejudiced towards one; nor biased towards another; nor harboring hatred or jealousy towards anyone) and performs actions from this state of consciousness, one will be able to connect with the Supreme Divine via the mode of Karma Yog. However, if one discharges the actions or tasks sincerely without deceiving the other is not deemed to be Karma Yog. Karma Yogi is equitable towards every embodied soul and discharges actions that is beneficial to one and all. Karma yoga means performing actions as a service or sacrifice to achieve desired ends. This is covered elaborately in Chapter 3.
Let's now shift the focus to understand the concept of Jñāna Karma Sanyāsa Yog by understand the differentiation between Jñāna and Sanyāsa. In layman terms, a Saṃnyāsi or a renunciant is perceived to be an individual who has renounced the worldly pleasures, adorning white or saffron garments and who resides in seclusion in an ashram or a monastery. However, in Gītā, Bhagavān has explained that those who practice Sāṃkhya Yog, Bhakti Yog - devotion towards the manifest form, devotion towards the unmanifest form, a renunciant, a householder - all of them qualify to be a Saṃnyāsi when they experience detachment towards desires that stem from the mind. A householder who indulges in consuming delicacies like Jalebi and engages in caring/nurturing the children also qualifies to be a Saṃnyāsi Saṃnyāsi or a renunciant is not an external state where one adorns white/saffron garments, ringing bells and applying Tilak. It is an internal state where one is detached from the desires of the mind.
Consider the scenario where one is offered a Jalebi and later few dry peas. The internal renunciant or sanyasi will remain equipoised when he consumes the Jalebi or the dried peas. Whereas, one who is not a renunciant from within would remain attached towards the desire of consuming Jalebi and its taste that could satiate this temptation. One is constantly absorbed in the thought of consuming a Jalebi. During initial stages, one might need constant practice to have a firm control over the mind in order to refrain from such desires. However, the one in an elevated state of consciousness is detached from such desires that stem from the mind. Hence, irrespective of whether one is served with Jalebi, Halwa or dried Roti; whether one dwells in a palace or a humble abode; if one is amidst a social circle or living in seclusion, the mind remains serene and equipoised towards every duality. Jñāna Karma Sanyāsa Yog combines the ideas of knowledge, action, and renunciation as a path to spiritual enlightenment and self-realization. The term encapsulates the notion of integrating knowledge and action while maintaining a sense of detachment from the outcomes, leading to a higher state of consciousness.
Let's now understand the concept of Karma Sanyās Yog. Bhagavān explains that setting oneself free from the sense of doer-ship is Karma Sanyās Yog. During the 20th century, Swamy Ramatirtha was a professor of mathematics at Forman Christian College, a poet in Urdu which encapsulates his knowledge of Adhyātma. He was a Hindu religious leader known for the highly personal and poetic manner in which he taught what he styled “Practical Vedanta,” using common experiences to illustrate the divine nature of man.
In Chapter 3 (Karma Yog), Chapter 4 (Jñāna Karma Sanyāsa Yog) and 5 (Karma Sanyāsa Yog), Bhagavān imparts the divine wisdom pertaining to Karma Yog. Even the most advanced seekers are unable to comprehend the subtle difference between Karma Yog, Jñāna Karma Sanyāsa Yog and Karma Sanyāsa Yog. Let's understand the three concepts individually.
Karma implies a task or action, and Yog is a state of union or connection with the Supreme Divine Personality. When one is equitable towards every embodied soul (neither prejudiced towards one; nor biased towards another; nor harboring hatred or jealousy towards anyone) and performs actions from this state of consciousness, one will be able to connect with the Supreme Divine via the mode of Karma Yog. However, if one discharges the actions or tasks sincerely without deceiving the other is not deemed to be Karma Yog. Karma Yogi is equitable towards every embodied soul and discharges actions that is beneficial to one and all. Karma yoga means performing actions as a service or sacrifice to achieve desired ends. This is covered elaborately in Chapter 3.
Let's now shift the focus to understand the concept of Jñāna Karma Sanyāsa Yog by understand the differentiation between Jñāna and Sanyāsa. In layman terms, a Saṃnyāsi or a renunciant is perceived to be an individual who has renounced the worldly pleasures, adorning white or saffron garments and who resides in seclusion in an ashram or a monastery. However, in Gītā, Bhagavān has explained that those who practice Sāṃkhya Yog, Bhakti Yog - devotion towards the manifest form, devotion towards the unmanifest form, a renunciant, a householder - all of them qualify to be a Saṃnyāsi when they experience detachment towards desires that stem from the mind. A householder who indulges in consuming delicacies like Jalebi and engages in caring/nurturing the children also qualifies to be a Saṃnyāsi Saṃnyāsi or a renunciant is not an external state where one adorns white/saffron garments, ringing bells and applying Tilak. It is an internal state where one is detached from the desires of the mind.
Consider the scenario where one is offered a Jalebi and later few dry peas. The internal renunciant or sanyasi will remain equipoised when he consumes the Jalebi or the dried peas. Whereas, one who is not a renunciant from within would remain attached towards the desire of consuming Jalebi and its taste that could satiate this temptation. One is constantly absorbed in the thought of consuming a Jalebi. During initial stages, one might need constant practice to have a firm control over the mind in order to refrain from such desires. However, the one in an elevated state of consciousness is detached from such desires that stem from the mind. Hence, irrespective of whether one is served with Jalebi, Halwa or dried Roti; whether one dwells in a palace or a humble abode; if one is amidst a social circle or living in seclusion, the mind remains serene and equipoised towards every duality. Jñāna Karma Sanyāsa Yog combines the ideas of knowledge, action, and renunciation as a path to spiritual enlightenment and self-realization. The term encapsulates the notion of integrating knowledge and action while maintaining a sense of detachment from the outcomes, leading to a higher state of consciousness.
Let's now understand the concept of Karma Sanyās Yog. Bhagavān explains that setting oneself free from the sense of doer-ship is Karma Sanyās Yog. During the 20th century, Swamy Ramatirtha was a professor of mathematics at Forman Christian College, a poet in Urdu which encapsulates his knowledge of Adhyātma. He was a Hindu religious leader known for the highly personal and poetic manner in which he taught what he styled “Practical Vedanta,” using common experiences to illustrate the divine nature of man.
For Swamy Ramatirtha, any object whatever could be approached was a “mirror to the Divine.” He always referred to himself in the third person, in order to detach himself from Ego. If he was hungry, he would address by saying Śrī Ram is hungry. He never identified himself with his physical body and relinquished the sense of doer-ship. During his last leg of life he resided at a place called Tihiri. During his dhyana or meditation, he suddenly experienced a thought of having a lemonade as it was peak of summer. In few moments, an opulent seeker reached out to him by offering him lemonade. Swamy Ramteertha realized that it was his thought that triggered and caused the synchronicity of a seeker reaching out to him with the lemonade. He accepted the lemons from the seeker and walked to the banks of the Holy Ganga. He threw the lemons into the Ganga as he dint want his mind to desire, thereby leading the divine to fulfil the same. He wanted to set himself free from the sense of doer-ship.
Now, one might contemplate on why Bhagavān explains about a renunciant on the battleground while imparting the divine knowledge of Gītā. Arjuna had mentioned in Chapter 1 that he does not wish to fight the war and instead become a renunciant. Arjuna had also mentioned that he does not want to reap the kingdom (which rightfully and virtuously belonged to the pāṇḍavas) by slaying his kinsman and his Guru. Indirectly, Arjuna wanted the benefits by regaining the kingdom, but not by slaying the kinsman. His sense of renunciation was conditional. However, a renunciant is free from Bhog or all desires and is unconditional.
Let's quickly revisit the last few shlokas from Chapter 4 as stated below:
अपि चेदसि पापेभ्य: सर्वेभ्य: पापकृत्तम: |
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि || 4.36||
सर्वं ज्ञानप्लवेनैव वृजिनं सन्तरिष्यसि || 4.36||
Even those who are considered the most immoral of all sinners can cross over this ocean of material existence by seating themselves in the boat of divine knowledge.
Bhagavān advises to Illumine the intellect with divine knowledge; then with the illumined intellect, one will be able to control the unruly mind, which will enable one to cross over the material ocean and reach the divine realm.
यथैधांसि समिद्धोऽग्निर्भस्मसात्कुरुतेऽर्जुन |
ज्ञानाग्नि: सर्वकर्माणि भस्मसात्कुरुते तथा || 4.37||
As a kindled fire reduces wood to ashes, so does the fire of knowledge burn to ashes all reactions from material activities.ज्ञानाग्नि: सर्वकर्माणि भस्मसात्कुरुते तथा || 4.37||
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते |
तत्स्वयं योगसंसिद्ध: कालेनात्मनि विन्दति || 4.38||
तत्स्वयं योगसंसिद्ध: कालेनात्मनि विन्दति || 4.38||
In this world, there is nothing as purifying as divine knowledge. One who has attained purity of mind through prolonged practice of Yog, receives such knowledge within the heart, in due course of time.
The knowledge attained by realization from within through the practice of Yog is far superior to theoretical knowledge of the scriptures. Such realized knowledge is being highlighted by Bhagavān as the purest sublime thing.
श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: |
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 4.39||
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 4.39||
Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace.
योगसंन्यस्तकर्माणं ज्ञानसञ्छिन्नसंशयम् |
आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय || 4.41||
The actions do not bind those who have renounced karma in the fire of Yog, whose doubts have been dispelled by knowledge, and who are situated in knowledge of the self.आत्मवन्तं न कर्माणि निबध्नन्ति धनञ्जय || 4.41||
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मन: |
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत || 4.42||
Therefore, with the sword of knowledge, cut and surrender the doubts that have arisen in your heart. Establish yourself in Karma Yog. Arise, stand up, and take action!छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत || 4.42||
HE says int he above shlokas that even the biggest sinner can cross over the ocean of material miseries by boarding this boat of eternal knowledge. HE now instructs Arjuna to cut through all doubts that have arisen in his heart with this sword of knowledge. In the role of being the Spiritual Master of Arjuna, Bhagavān has imparted to his disciple the knowledge of how to gain insightful wisdom from the practice of Karma Yog. HE now advises Arjuna to utilize both wisdom and faith to weed out the doubts from his mind. Then, HE gives the call of action and asks Arjuna to rise up and do his duty in the spirit of Karma Yog. The dual instructions to both refrain from action and to engage in action still create confusion in Arjuna’s mind, which he reveals in this current Chapter 5
Karma Sanyās Yog is the practice of performing your actions with detachment and without desire for their fruit. In its practice, instead of renouncing worldly actions or obligatory duties, you renounce desires and attachments and perform such actions without any expectations as an offering or service to the Supreme Divine. Bhagavān therefore advises not to renounce actions but perform them by offering the fruit of their actions to HIM. If one functions from this state of consciousness, one is on the path to attain the Supreme Divine.
5.1
arjuna uvācha
sannyāsaṃ(ṅ) karmaṇāṃ(ṅ) kṛṣṇa, punaryogaṃ(ñ) ca śaṃsasi,
yacchreya etayorekaṃ(n), tanme brūhi suniścitam. 5.1
Arjuna said :Kṛṣņa, you extol Sāṅkhyayoga (the Yoga of Knowledge) and then the Yoga of Action. Pray, tell me which of the two is decidedly conducive to my good.
In this shloka, Arjuna enquires from Bhagavān that HE praised Karma sanyās (the path of renunciation of actions), and HE also advised to do Karma Yog (work with devotion). Arjuna feels that Karma sanyās (renunciation of works) and Karma Yog (work in devotion) have opposite natures, and it is not possible to perform both simultaneously. Arjuna now requests Bhagavān to enlighten him decisively which of the two is more beneficial.
Let's now understand the differentiation between Shreya and Preya.
Shreya is that which is beneficial to us on a deep level, and Preya is short-term, superficial enjoyment. Before each human being there always are two paths - Preya, or one which is merely attractive and seemingly pleasant, and Shreya, or one which leads towards the good, towards the true welfare. The path of Shreya involves a lot of effort and endurance to achieve the desired goal. It initially feels like poison but puts one on the path of contentment, welfare and auspiciousness. On the contrary, Preya appears pleasurable in the initial stages. Although it can achieve short term happiness, it brings disappointment or sadness towards the end. In spirituality, Shreya leads to higher levels of consciousness on the path to attain liberation whereas Preya leads to ignorance.
Arjuna was aware that by refusing to fight the war, he would chose Preya and he wanted to adopt the path of Shreya. Hence, he surrenders unconditionally to Bhagavān to enlighten him on the best path for certain.
Let's now understand the differentiation between Shreya and Preya.
Shreya is that which is beneficial to us on a deep level, and Preya is short-term, superficial enjoyment. Before each human being there always are two paths - Preya, or one which is merely attractive and seemingly pleasant, and Shreya, or one which leads towards the good, towards the true welfare. The path of Shreya involves a lot of effort and endurance to achieve the desired goal. It initially feels like poison but puts one on the path of contentment, welfare and auspiciousness. On the contrary, Preya appears pleasurable in the initial stages. Although it can achieve short term happiness, it brings disappointment or sadness towards the end. In spirituality, Shreya leads to higher levels of consciousness on the path to attain liberation whereas Preya leads to ignorance.
Arjuna was aware that by refusing to fight the war, he would chose Preya and he wanted to adopt the path of Shreya. Hence, he surrenders unconditionally to Bhagavān to enlighten him on the best path for certain.
कार्पण्यदोषोपहतस्वभाव: पृच्छामि त्वां धर्मसम्मूढचेता: |
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 2.7||
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 2.7||
I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please instruct me for certain what is best for me.
Arjuna takes the step of surrendering to Bhagavān as his disciple, and requests HIM to enlighten him regarding the proper course of action. He wanted to adopt the path of Shreya instead of Preya. Hence, Arjuna was entitled to listen to the divine wisdom of Gītā from the Supreme Divine himself. In this Chapter, Arjuna is still gripped by confusion on the best way forward and find himself in the same square as he was in Chapter 2 (before the divine conversation of the Gītā). Hence, HE requests Bhagavān once again to light his path indecisively on the way forward.
In the Ramayana, the entire group of Vanaras set forth to search for Mother Sita. While embarking on the search for Sita and upon reaching the southern seashore, they lament over their inability to cross over the Mahasagara (the huge ocean) that stretches ahead limitlessly. Hanuman ji too feels very disheartened fearing the failure of his mission. This is when Jambavanta Ji steps in to remind him of his own powers and prowess. Filled with a huge wave of positive energy, Hanuman ji enlarges his body and with the name of Bhagavān Śrī Rama, Hanuman ji takes a giant leap across the ocean, speeding to Lanka. Hanuman Ji, who is known as Jyani, transits from Jyana Yogi to Karmi Yogi at this instance.
Even in the scriptures, Sāṃkhya darshan is entirely focused on the differentiation between the physical body and the soul. This is similar to a branch of a tree when compared to the entire wisdom tree of Jñāna Yog. Similarly, Narad Bhakti Sutra encapsulates on Bhakti Yog alone. If one desires to engage in Bhakti, one is recommended to read this scripture. On the other hand, the Advaita Vedanta encapsulates and encircles the concept of Aham Brahmāsi and Tattva-masi (I am the Brahmān). One on this path of Jñāna Yog needs to elevate to higher levels of consciousness and experience realization in order to attain the Supreme Divine. However, Gītā is a summary of all Upanishads and imparts divine wisdom that is mentioned across all the Upanishads.
After entering Lanka, Hanuman ji continued with his mission traversing all over the city to understand the layout of the land including critical landmarks. Then he noticed a Tulsi plant and a symbol of Śrī Rama’s Sarang (name of the bow) on the door of a palace. Hanuman ji wondered who in Lanka would have symbols of his Divine Master. Then he heard a man chanting Śrī Rama’s name. Subsequently, he connected with Vibhishana, Ravana’s brother, who was lamenting that his chants did not attract the grace of the Divine Supreme. With compassion, Hanuman ji taught him the most important way to earn Divine’s grace - through the mode of seva or service. Vibhishana articulated that he was fortunate to connect to a saint like Hanuman ji, which could not have been possible without the Divine's grace.
Hanuman ji benevolently inspired Vibhishana and told him that they were brothers. Seeing Vibhishana’s surprise, Hanuman ji said that he had met the father (i.e., Bhagavān Śrī Rama) but not the mother (i.e., Sita ji), whereas the reverse was true of Vibhishan. Hanuman ji told Vibhishan that he had the opportunity for the Divine’s seva by revealing Mother Sita’s location. He promised Vibhishana that in return, he would ensure that Vibhishana got the opportunity to meet Śrī Rama. In complete devotional delight, Vibhishana revealed Mother Sita’s location. At the later stage in Ramayana, Hanuman Ji fulfils his word by helping Vibhishana meet Bhagavān Śrī Rama. Hanuman Ji's Jñāna Yog and Karma Yog now culminates into Bhakti Yog at this instance.
Even across religions (say Islam, Buddhism, Hinduism, Christianity, so on and so forth), all advice the path of truth, compassion and faith. Bhagavān says that irrespective of the path that one follows (say Jyana Yog, Karma Yog or Bhakti Yog), it leads to the same destination of attaining the Supreme Divine. The one who walks on the path of Jyana Yog eventually experiences Bhakti and vice versa where the one inclined towards Bhakti Yog eventually experiences knowledge. Similarly, the one abiding on the path of Karma Yog attains both - Jyana and Bhakti. The conflicts between the path laid by every Sampradaya or a cult are dismantled by the divine wisdom of Gītā as stated in the below shloka:
Arjuna takes the step of surrendering to Bhagavān as his disciple, and requests HIM to enlighten him regarding the proper course of action. He wanted to adopt the path of Shreya instead of Preya. Hence, Arjuna was entitled to listen to the divine wisdom of Gītā from the Supreme Divine himself. In this Chapter, Arjuna is still gripped by confusion on the best way forward and find himself in the same square as he was in Chapter 2 (before the divine conversation of the Gītā). Hence, HE requests Bhagavān once again to light his path indecisively on the way forward.
In the Ramayana, the entire group of Vanaras set forth to search for Mother Sita. While embarking on the search for Sita and upon reaching the southern seashore, they lament over their inability to cross over the Mahasagara (the huge ocean) that stretches ahead limitlessly. Hanuman ji too feels very disheartened fearing the failure of his mission. This is when Jambavanta Ji steps in to remind him of his own powers and prowess. Filled with a huge wave of positive energy, Hanuman ji enlarges his body and with the name of Bhagavān Śrī Rama, Hanuman ji takes a giant leap across the ocean, speeding to Lanka. Hanuman Ji, who is known as Jyani, transits from Jyana Yogi to Karmi Yogi at this instance.
Even in the scriptures, Sāṃkhya darshan is entirely focused on the differentiation between the physical body and the soul. This is similar to a branch of a tree when compared to the entire wisdom tree of Jñāna Yog. Similarly, Narad Bhakti Sutra encapsulates on Bhakti Yog alone. If one desires to engage in Bhakti, one is recommended to read this scripture. On the other hand, the Advaita Vedanta encapsulates and encircles the concept of Aham Brahmāsi and Tattva-masi (I am the Brahmān). One on this path of Jñāna Yog needs to elevate to higher levels of consciousness and experience realization in order to attain the Supreme Divine. However, Gītā is a summary of all Upanishads and imparts divine wisdom that is mentioned across all the Upanishads.
After entering Lanka, Hanuman ji continued with his mission traversing all over the city to understand the layout of the land including critical landmarks. Then he noticed a Tulsi plant and a symbol of Śrī Rama’s Sarang (name of the bow) on the door of a palace. Hanuman ji wondered who in Lanka would have symbols of his Divine Master. Then he heard a man chanting Śrī Rama’s name. Subsequently, he connected with Vibhishana, Ravana’s brother, who was lamenting that his chants did not attract the grace of the Divine Supreme. With compassion, Hanuman ji taught him the most important way to earn Divine’s grace - through the mode of seva or service. Vibhishana articulated that he was fortunate to connect to a saint like Hanuman ji, which could not have been possible without the Divine's grace.
Hanuman ji benevolently inspired Vibhishana and told him that they were brothers. Seeing Vibhishana’s surprise, Hanuman ji said that he had met the father (i.e., Bhagavān Śrī Rama) but not the mother (i.e., Sita ji), whereas the reverse was true of Vibhishan. Hanuman ji told Vibhishan that he had the opportunity for the Divine’s seva by revealing Mother Sita’s location. He promised Vibhishana that in return, he would ensure that Vibhishana got the opportunity to meet Śrī Rama. In complete devotional delight, Vibhishana revealed Mother Sita’s location. At the later stage in Ramayana, Hanuman Ji fulfils his word by helping Vibhishana meet Bhagavān Śrī Rama. Hanuman Ji's Jñāna Yog and Karma Yog now culminates into Bhakti Yog at this instance.
Even across religions (say Islam, Buddhism, Hinduism, Christianity, so on and so forth), all advice the path of truth, compassion and faith. Bhagavān says that irrespective of the path that one follows (say Jyana Yog, Karma Yog or Bhakti Yog), it leads to the same destination of attaining the Supreme Divine. The one who walks on the path of Jyana Yog eventually experiences Bhakti and vice versa where the one inclined towards Bhakti Yog eventually experiences knowledge. Similarly, the one abiding on the path of Karma Yog attains both - Jyana and Bhakti. The conflicts between the path laid by every Sampradaya or a cult are dismantled by the divine wisdom of Gītā as stated in the below shloka:
ये यथा मां प्रपद्यन्ते तांस्तथैव भजाम्यहम् |
मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश: || 4.11||
मम वर्त्मानुवर्तन्ते मनुष्या: पार्थ सर्वश: || 4.11||
In whatever way people surrender unto Me, I reciprocate accordingly. Everyone follows My path, knowingly or unknowingly
Bhagavān has stated in the above shloka that HE reciprocates accordingly to everyone as they surrender towards HIM. Whether one engages in Jyana Yog, Karma Yog, Bhakti Yog or any other path, HE reciprocates to one and all (based on their level of surrender). One needs to elevate to higher states of consciousness and experience compassion, love towards all living entities, devotion, truthful, so on and so forth could arise by following any form of faith.
On the contrary, most people engage in rigorous chanting or devotion, but lack the love, compassion or truthfulness towards other. Irrespective of the path that one adopts, one ultimately needs to raise to higher states of consciousness and the negative states of fear, hatred, jealousy, anger, insecurity, so on and so forth to be rooted out of the consciousness. This can be attained by any form of faith or embracing any of the paths that lead to the Supreme Divine.
Bhagavān Śrī Krishna asked Uddhav Ji to visit the Gopis. Uddhav Ji was a Jyani and Bhagavān Śrī Krishna wanted Uddhav Ji to experience the state of Bhakti or exclusive devotion. The below Bhajan has been composed by Surdas Ji which explains the state of exclusive devotion that Gopis have towards Śrī Krishna.
Surdas Ji has explained the essence and crux of Bhakti Yog in the Bhajan below:
Bhagavān has stated in the above shloka that HE reciprocates accordingly to everyone as they surrender towards HIM. Whether one engages in Jyana Yog, Karma Yog, Bhakti Yog or any other path, HE reciprocates to one and all (based on their level of surrender). One needs to elevate to higher states of consciousness and experience compassion, love towards all living entities, devotion, truthful, so on and so forth could arise by following any form of faith.
On the contrary, most people engage in rigorous chanting or devotion, but lack the love, compassion or truthfulness towards other. Irrespective of the path that one adopts, one ultimately needs to raise to higher states of consciousness and the negative states of fear, hatred, jealousy, anger, insecurity, so on and so forth to be rooted out of the consciousness. This can be attained by any form of faith or embracing any of the paths that lead to the Supreme Divine.
Bhagavān Śrī Krishna asked Uddhav Ji to visit the Gopis. Uddhav Ji was a Jyani and Bhagavān Śrī Krishna wanted Uddhav Ji to experience the state of Bhakti or exclusive devotion. The below Bhajan has been composed by Surdas Ji which explains the state of exclusive devotion that Gopis have towards Śrī Krishna.
Surdas Ji has explained the essence and crux of Bhakti Yog in the Bhajan below:
यह तो प्रेम की बात है उधो, बंदगी तेरे बस की नहीं है।
यहाँ सर देके होते सौदे, आशकी इतनी सस्ती नहीं है॥
प्रेम वालों ने कब वक्त पूछा, उनकी पूजा में सुन ले ए उधो।
यहाँ दम दम में होती है पूजा, सर झुकाने की फुर्सत नहीं है॥
॥ यह तो प्रेम की बात है उधो...॥
जो असल में हैं मस्ती में डूबे, उन्हें क्या परवाह ज़िन्दगी की।
जो उतरती है चढ़ती है मस्ती, वो हकीकत में मस्ती नहीं है॥
॥ यह तो प्रेम की बात है उधो...॥
जिसकी नजरो में है श्याम प्यारे, वो तो रहते हैं जग से न्यारे।
जिसकी नज़रों में मोहन समाये, वो नज़र फिर तरसती नहीं है॥
॥ यह तो प्रेम की बात है उधो...॥
यह तो प्रेम की बात है उधो, बंदगी तेरे बस की नहीं है।
यहाँ सर देके होते सौदे, आशकी इतनी सस्ती नहीं है॥
यहाँ सर देके होते सौदे, आशकी इतनी सस्ती नहीं है॥
प्रेम वालों ने कब वक्त पूछा, उनकी पूजा में सुन ले ए उधो।
यहाँ दम दम में होती है पूजा, सर झुकाने की फुर्सत नहीं है॥
॥ यह तो प्रेम की बात है उधो...॥
जो असल में हैं मस्ती में डूबे, उन्हें क्या परवाह ज़िन्दगी की।
जो उतरती है चढ़ती है मस्ती, वो हकीकत में मस्ती नहीं है॥
॥ यह तो प्रेम की बात है उधो...॥
जिसकी नजरो में है श्याम प्यारे, वो तो रहते हैं जग से न्यारे।
जिसकी नज़रों में मोहन समाये, वो नज़र फिर तरसती नहीं है॥
॥ यह तो प्रेम की बात है उधो...॥
यह तो प्रेम की बात है उधो, बंदगी तेरे बस की नहीं है।
यहाँ सर देके होते सौदे, आशकी इतनी सस्ती नहीं है॥
Hence, Jñāna Yog is devoid and incomplete without Bhakti. Irrespective of the path that one takes, whether Jñāna Yog or Karma Yog, it is incomplete without Bhakti Yog or devotion.
śrībhagavānuvāca
sannyāsaḥ(kh) karmayogaśca, niḥśreyasakarāvubhau,
tayostu karmasannyāsāt, karmayogo viśiṣyate. 5.2
Śrī Bhagavān said :The Yoga of Knowledge and the Yoga of Action both lead to supreme Bliss. Of the two, however, the Yoga of Action, being easier of practice, is superior to the Yoga of Knowledge.
In this shloka, Bhagavān responds to Arjuna's question by saying that both the path of Karma sanyāsa (renunciation of actions) and Karm Yog (working in devotion) lead to the supreme goal. But Karma Yog is superior to Karma sanyāsa Yog. HE expounds on this topic in detail in the forthcoming shlokas.
jñeyaḥ(s) sa nityasannyāsī, yo na dveṣṭi na kāṅkṣati,
nirdvandvo hi mahābāho, sukhaṃ(m) bandhātpramucyate. 5.3
The Karmayogī who neither hates nor desires should ever be considered as an ever renunciant. For, Arjuna, he who is free from the pairs of opposites is easily liberated from bondage.
In this shloka, Bhagavān explains that a Karma Yogi is situated in an equipoised state towards the dualities of life (i.e., happiness and misery; pain and pleasure; profit and loss; honor and dishonor; health and sickness, so on and so forth). A Karma Yogi faces all the dualities of life by viewing them with an equitable vision from a serene state of mind. They do not lament during miseries or misfortunes nor swell with happiness during favorable situations. They embrace every situation that comes their way (favorable or unfavorable) from an equipoised state.
Bhagavān explains that such a Karma Yogi who neither desires nor hates anything, is considered as a renunciant. As mentioned previously, renunciation is not an external state, but one's internal state. The one in this state of consciousness is free from all dualities and hence are entitled to be liberated from the bonds of material energy.
Bhagavān explains that such a Karma Yogi who neither desires nor hates anything, is considered as a renunciant. As mentioned previously, renunciation is not an external state, but one's internal state. The one in this state of consciousness is free from all dualities and hence are entitled to be liberated from the bonds of material energy.
sāṅkhyayogau pṛthagbālāḥ(ph), pravadanti na paṇḍitāḥ,
ekamapyāsthitaḥ(s) samyag, ubhayorvindate phalam. 5.4
It is the ignorant, not the wise, who say that Sāṅkhyayoga and Karmayoga lead to divergent results. For, one who is firmly established in either, gets the fruit of both which is the same, viz., God-realization.
Only the armatures speak of sānkhya (renunciation of actions, or karm sanyās) and karma yog (work in devotion) as different. Those who are truly learned say that by applying ourselves to any one of these paths, we can achieve the results of both.
Consider the example where one needs to reach Rishikesh as the destination. One can reach Rishikesh by walk, by train, by road or by flight. Taking a flight to Rishikesh might be expensive, but faster. Traveling by train might take time but might be economical. However, the point to be noted here is, irrespective of the mode of transport and the cost to travel, the destination remains as Rishikesh, which is same to one and all (irrespective by means of transport). Similarly, irrespective of the path that one embraces and practices (say Karma Yog or Karma Sanyas Yog), it leads to the same destination of attaining the Supreme Divine.
Consider the example of Shabari Maata. All her life, she engaged in Guru Bhakti and was deeply absorbed in the devotion towards Bhagavān Śrī Ram. She didi not have the privilege to gain spiritual knowledge or learn religious practices from a Guru or practice any form of Yog. However, when she meets Śrī Ram, she relinquished her physical body by means of Yog-Agni and attained the Supreme Divine.
The above Bhajan is a prayer to the Divine to seeking for his grace to remember HIM during the last moments of one's life before one embrace death.
As Kabir Das Ji explains in the below couplet:
Consider the example where one needs to reach Rishikesh as the destination. One can reach Rishikesh by walk, by train, by road or by flight. Taking a flight to Rishikesh might be expensive, but faster. Traveling by train might take time but might be economical. However, the point to be noted here is, irrespective of the mode of transport and the cost to travel, the destination remains as Rishikesh, which is same to one and all (irrespective by means of transport). Similarly, irrespective of the path that one embraces and practices (say Karma Yog or Karma Sanyas Yog), it leads to the same destination of attaining the Supreme Divine.
Consider the example of Shabari Maata. All her life, she engaged in Guru Bhakti and was deeply absorbed in the devotion towards Bhagavān Śrī Ram. She didi not have the privilege to gain spiritual knowledge or learn religious practices from a Guru or practice any form of Yog. However, when she meets Śrī Ram, she relinquished her physical body by means of Yog-Agni and attained the Supreme Divine.
अधम ते अधम अधम अति नारी।
तिन्ह महँ मैं मतिमंद अघारी॥
तिन्ह महँ मैं मतिमंद अघारी॥
Shabari Maata refers to herself as the lowest of the low in terms of spiritual knowledge. She mentions that the process of true devotion is unknowm to her as she lacks the required knowledge.
Bhagavān then explains the Navadha Bkakti (nine forms of devotion) to Shabari Maata and he declares that she has all the nine folds of Bhakti embedded in her. It is by the state of her exclusive devotion, she had the ability to relinquish her body with the power of Yog-Agni (Yogic fire - refers to those benevolent/beneficent elements obtainable through the practice of inner meditation, the elements by acquiring which all the illusion-born bondages including that of the body of the practitioner are burnt to ashes).
Bhagavān Adi Shankaracharya ji preached Advaita Vedanta philosophy (non-dualism where there is no duality between a Creator and the created universe). When he elevated to perfection of Advaita Vedanta, he composed Krishna-ashtakam, Bhavani Ashtakam, Ganga Ashtakam and innumerable compositions glorifying the Devi and Devatas. Even by being a staunch Advait, he was able to glorify the Supreme Divine in a personal form (masculine and feminine) across all the hymns and shlokas.
Bhagavān then explains the Navadha Bkakti (nine forms of devotion) to Shabari Maata and he declares that she has all the nine folds of Bhakti embedded in her. It is by the state of her exclusive devotion, she had the ability to relinquish her body with the power of Yog-Agni (Yogic fire - refers to those benevolent/beneficent elements obtainable through the practice of inner meditation, the elements by acquiring which all the illusion-born bondages including that of the body of the practitioner are burnt to ashes).
Bhagavān Adi Shankaracharya ji preached Advaita Vedanta philosophy (non-dualism where there is no duality between a Creator and the created universe). When he elevated to perfection of Advaita Vedanta, he composed Krishna-ashtakam, Bhavani Ashtakam, Ganga Ashtakam and innumerable compositions glorifying the Devi and Devatas. Even by being a staunch Advait, he was able to glorify the Supreme Divine in a personal form (masculine and feminine) across all the hymns and shlokas.
Below is an example of a composition (author unknown) which has been derived from Advaita Vedanta (glorifying the personal form of the Divine).
The above Bhajan is a prayer to the Divine to seeking for his grace to remember HIM during the last moments of one's life before one embrace death.
As Kabir Das Ji explains in the below couplet:
एकै साधे सब सधै, सब साधे सधि जाय ।
रहिमन मूलहिं सींजिबो, फूलै-फलै अघाय ।।
रहिमन मूलहिं सींजिबो, फूलै-फलै अघाय ।।
By doing one task diligently, all other tasks are automatically completed. For example, if the only root of a tree is watered, the leaves, branches, flowers and fruits all flourish automatically.
Kabir Das Ji explains with the above couplet that, when one follows the embraced path diligently, one will automatically reach the goal or destination. However, most people keep oscillating from one path to another and follow a diverse approach to reach the Divine. Hence, they drift like a leaf, hither and thither. It is similar to a journey without destination.
Those who do not possess this spiritual vision see the external distinction between a karma sanyāsī and a Karma Yogi and declare the Karma sanyāsī to be superior because of the external renunciation. But those who are learned see that both the Karma sanyāsī and the Karma Yogi have absorbed their minds in the Supreme Divine, and so they are both identical in their internal consciousness.
Kabir Das Ji explains with the above couplet that, when one follows the embraced path diligently, one will automatically reach the goal or destination. However, most people keep oscillating from one path to another and follow a diverse approach to reach the Divine. Hence, they drift like a leaf, hither and thither. It is similar to a journey without destination.
Those who do not possess this spiritual vision see the external distinction between a karma sanyāsī and a Karma Yogi and declare the Karma sanyāsī to be superior because of the external renunciation. But those who are learned see that both the Karma sanyāsī and the Karma Yogi have absorbed their minds in the Supreme Divine, and so they are both identical in their internal consciousness.
yatsāṅkhyaiḥ(ph) prāpyate sthānaṃ(n), tadyogairapi gamyate,
ekaṃ(m) sāṅkhyaṃ(ñ) ca yogaṃ(ñ) ca, yaḥ(ph) paśyati sa paśyati. 5.5
The (supreme) state which is reached by the Sāṅkhyayogī is attained also by the Karmayogī. Therefore, he alone who sees Sāṅkhyayoga and Karmayoga as identical so far as their result goes, sees truly.
The supreme state that is attained by means of karm sanyās is also attained by working in devotion. Hence, those who see Karm sanyās and Karm Yog to be identical, truly see things as they are. In spiritual practice, it is the internal state that matters instead of the external activities. It is independent of the external situations.
Those who do not possess this spiritual vision see the external distinction between a Karma sanyāsī and a Karma Yogi and declare the Karma sanyāsī to be superior because of the external renunciation. But those who are learned see that both the Karma sanyāsī and the Karma Yogi have absorbed their minds in the Supreme Divine, and so they are both identical in their internal consciousness.
Those who do not possess this spiritual vision see the external distinction between a Karma sanyāsī and a Karma Yogi and declare the Karma sanyāsī to be superior because of the external renunciation. But those who are learned see that both the Karma sanyāsī and the Karma Yogi have absorbed their minds in the Supreme Divine, and so they are both identical in their internal consciousness.
sannyāsastu mahābāho, duḥkhamāptumayogataḥ,
yogayukto munirbrahma, nacireṇādhigacchati. 5.6
Without Karmayoga, however, Sāṅkhyayoga i.e., renunciation of doership in relation to all activities of the mind, senses and body is difficult to accomplish; whereas the Karmayogī, who keeps his mind fixed on God, reaches Brahma in no time, Arjuna.
In this shloka, Bhagavān explains that perfect renunciation (Karma sanyās) is difficult to attain without performing work in devotion (Karma Yog). However, one who is situated in an elevated state of Karma Yog is on the path to attain the Supreme Divine.
In the example of Swamy Ram tirtha which we saw in the introduction section, he relinquished the sense of doer-ship by witnessing the actions of his senses as those performed by a third person. When this reality of his thought manifesting as a reality dawned upon him, he threw the lemons into the holy Ganga to give up the sense of doer-ship and egotism. He had an unwavering mind and hence, the thoughts arising from his mind could not overpower his intellect. On the contrary, had it been an unenlightened seeker with a wavering mind, the mind would give into the desires and action to consume the lemonade. The mind would pacify with thoughts such as it is a one-off event of consuming the lemonade by giving into the thoughts arising from the mind.
In the example of Swamy Ram tirtha which we saw in the introduction section, he relinquished the sense of doer-ship by witnessing the actions of his senses as those performed by a third person. When this reality of his thought manifesting as a reality dawned upon him, he threw the lemons into the holy Ganga to give up the sense of doer-ship and egotism. He had an unwavering mind and hence, the thoughts arising from his mind could not overpower his intellect. On the contrary, had it been an unenlightened seeker with a wavering mind, the mind would give into the desires and action to consume the lemonade. The mind would pacify with thoughts such as it is a one-off event of consuming the lemonade by giving into the thoughts arising from the mind.
yogayukto viśuddhātmā, vijitātmā jitendriyaḥ,
sarvabhūtātmabhūtātmā, kurvannapi na lipyate. 5.7
The Karmayogī, who has fully conquered his mind and mastered his senses, whose heart is pure, and who has identified himself with the Self of all beings (viz., God), remains untainted, even though performing action.
In this shloka, Bhagavān explains the state of the Karma Yogi that enables them to disentangle from the bondage of the material realm. HE describes the Karma yogi who is Yog yukt (united in consciousness with the Supreme Divine).
He says that such a noble soul is:
- 1) Viśhuddhātmā: of purified intellect,
- 2) Vijitātmā: who has a firm control on the mind, and
- 3) Jitendriya: one who has controlled the senses.
As the desires are weeded out of the consciousness, they are able to maintain a firm control over the senses, mind, and intellect and relinquish the sense of doer-ship.
निरमल मन जन सो मोहिं पावा।
मोहिं कपट छल छिद्र न भावा।
मोहिं कपट छल छिद्र न भावा।
The above couplet implies that - Unless the mind is pure, liberation cannot be achieved. If the mind becomes pure then the character or personality will also become pure and if the character is pure, then one will definitely reach the Supreme Divine.
The Supreme Divine does not appreciate pride, egotism, lack of compassion, quality of deceiving others and being untruthful. Hence, one need to purify the mind and the heart. When the mind is pure, one will be able to elevate to higher states of consciousness that is free from such negative states.
As they say:
मन चंगा, तो कठौती में गंगा
If the mind is pure, then in the pot beside, the holy Ganga resides. Bhīṣma Pitāmaha was an elevated soul who relinquished the sense of doer-ship in all his actions. In an instance from Mahabharat, Bhagavān Śrī Krishna was meditating, when Yudhishtra approached HIM and asked HIM of whom HE was thinking. Bhagavān Śrī Krishna replied that HE was thinking of Bhīṣma Pitāmaha, the best amongst HIS devotees, and the one who was always thinks of Śrī Krishna. Bhagavān was enchanted by the intense devotion and steadfast focus of Bhīṣma Pitāmaha towards the Supreme Divine and hence HE was meditating to see the firm control over the senses and mind and witness the intense devotion which made Bhīṣma Pitāmaha being absorbed in the Divine. One can only imagine the greatness of Bhīṣma Pitāmaha as Bhagavān Himself was enchanted by his devotion.
naiva kiñcitkaromīti, yukto manyeta tattvavit,
paśyañśṛṇvanspṛśañjighran, naśnangacchansvapañśvasan. 5.8
However, the Sāṅkhyayogī, who knows the reality of things, must believe that he does nothing, even though seeing, hearing, touching, smelling, eating or drinking, walking, sleeping, breathing,
The shlokas 8 and 9 are hard to pronounce when compared to the other shlokas of the Gītā. If one is able to master the pronunciation of these two shlokas, one will be able to recite all other shlokas from the Gītā.
Bhagavān explains that those steadfast in Karma Yog, always think, “I am not the doer,” even while engaged in seeing, hearing, touching, smelling, moving, sleeping, breathing, speaking, excreting, grasping, and opening or closing the eyes. With the light of divine knowledge, they see that it is only the material senses that are moving amongst their objects. Karma Yogis perceive themselves just as a medium or an instrument performing actions by relinquishing the sense of doer-ship.
Bhagavān explains that those steadfast in Karma Yog, always think, “I am not the doer,” even while engaged in seeing, hearing, touching, smelling, moving, sleeping, breathing, speaking, excreting, grasping, and opening or closing the eyes. With the light of divine knowledge, they see that it is only the material senses that are moving amongst their objects. Karma Yogis perceive themselves just as a medium or an instrument performing actions by relinquishing the sense of doer-ship.
pralapanvisṛjangṛhṇan, nunmiṣannimiṣannapi
indriyāṇīndriyārtheṣu, vartanta iti dhārayan. 5.9
speaking, answering the calls of nature, grasping, and opening or closing the eyes, holding that it is the senses alone that are moving among their objects.
5.9 writeup
brahmaṇyādhāya karmāṇi, saṅgaṃ(n) tyaktvā karoti yaḥ,
lipyate na sa pāpena, padmapatramivāmbhasā. 5.10
He who acts offering all actions to God, and shaking off attachment, remains untouched by sin, as the lotus leaf by water.
In this shloka, Bhagavān explains that those who dedicate their actions to the Supreme Divine, abandoning all attachment, remain untouched by sin, just as a lotus leaf is untouched by water. Bhagavān now explains the state of Nishkama Karma (action that is free from desires towards its fruits). The analogy of the Lotus is used to describe the personal form of the Divine. Below are a few examples which uses the reference of Lotus to describe the physical form of the Divine:
- Pad Pankaj - The Lotus feet of the Divine
- Par Kamal - Lotus hands of the Divine
- Netra Kamal - Lotus eyes of the Divine
- Mukh Kamal - Lotus mouth of the Divine
- Jal - Water; Jalaja - Lotus
- Vay - Water; Vayaja - Lotus
- Pank - Water ; Pankaja - Lotus
- Neel - Water; Neelaja - Lotus
- Am - Water; Ambuja - Lotus
- Toyam - Water; Toyaja - Lotus
जग मे रहू तो ऐसे रहूं l
जो जल मे कमल का फूल रहे ll
Let's now understand the reason why Lotus is used as an analogy in this shloka. The Lotus emerges from slush or muddy water. The stem is beneath the surface of the water. Deeper the water, longer is its stem. The Lotus has huge leaves which floats on the surface of the water and the Lotus flower blooms above the leaf. The Lotus leaf and the petals of flower do not get wetted by the water. Even if the water is poured on the leaf and the petals it drips aside and does not wet the Lotus. Thus, the lotus flower is used as an analogy to depict the elevated souls of the material realm. They reside in the material realm (similar to the muddy water or slush) and are untainted by its impurities.
Bhagavān says that just like a Lotus that remains untainted or untouched by muddy water, similarly, the Karma Yogis remain untouched by karmic reactions, although performing all kinds of works, because they perform their actions by being situated in divine consciousness.
In the Ramayan, when Śrī Rama meets Mother Sita for the first time as described in the Pushpa-Vatika section, the below couplet describes Śrī Rama's expressions
Bhagavān says that just like a Lotus that remains untainted or untouched by muddy water, similarly, the Karma Yogis remain untouched by karmic reactions, although performing all kinds of works, because they perform their actions by being situated in divine consciousness.
In the Ramayan, when Śrī Rama meets Mother Sita for the first time as described in the Pushpa-Vatika section, the below couplet describes Śrī Rama's expressions
रघुबंसिन्ह कर सहज सुभाऊ l मनु कुपंथ पगु धरइ न काऊ ll
मोहि अतिसय प्रतीती मन केरी l जेहिं सपनेहूँ परनारि न हेरी ll
मोहि अतिसय प्रतीती मन केरी l जेहिं सपनेहूँ परनारि न हेरी ll
It is the innate nature of Raghuvanshis that their mind never sets foot on the wrong path. I have deep faith in my mind that it has never looked at a stranger's woman even in dreams.
Śrī Ram confides in Lakshman Ji that HIS mind never looked at a stranger woman, but now his mind seems to be mesmerized with the pure traits of Sita Ji.
Śrī Ram confides in Lakshman Ji that HIS mind never looked at a stranger woman, but now his mind seems to be mesmerized with the pure traits of Sita Ji.
Rama Krishna Paramahamsa Ji as diagnosed with throat cancer. He was an elevated sage who had a deep state of connection and devotion towards Kaali Mata. Swamy Vivekananda was his disciple. When he was enquired on why he refrains to pay attention towards his physical discomfort and ignores the same. Ramakrishna Paramahamsa Ji responded by saying that when he is in a state of meditation or Dhyana, he is able to see that the whole material realm is gripped by discomfort, that is spreading like cancer. HE also makes a remark saying that anything that is consumed as food by the other embodied souls reach him. Swamy Vivekananda was taken aback upon hearing to this response from his Guru. He then realized that his Guru was an elevated Yogi, who was in a state of oneness with the entire cosmos. Hence, he did not see the differentiation between himself and the other embodied souls.
To elaborate this further:
Jñānendriya refers to the below five sense organs:
To elaborate this further:
Jñānendriya refers to the below five sense organs:
- The eye (chakshu-tattva) - the organ of sight having visible forms as its object.
- The ear (srotra-tattva) - the organ of hearing, having sound as its object.
- The nose (ghrana-tattva) - the organ of smelling, having smell (odors) as its object.
- The tongue (rasana-tattva) - the organ of tasting, having flavors as its object.
- The skin (tvak-tattva) – the organ of feeling, having touch (contact) as its object.
Hearing, Feeling by Touch, Seeing, Tasting and Smelling are the Soul's Powers of Perceptual Knowledge and extensions of the Lower Mind, whereby the Soul experiences the multitude of sense perceptions that constitute the external World.
Karmendriya refers to the organs of actions:
Karmendriya refers to the organs of actions:
- The mouth (vak-tattva) - organ for speech (voice)
- The feet (pada-tattva) - organ for walking (feet)
- The hands (pani-tattva) - organ for grasping (hands)
- The anus (payu-tattva) - organ for excretion (anus)
- The genitals (upastha-tattva) - organ for procreation
The intellectual powers:
- Mana – the organ of thought
- Buddhi – the organ of understanding.
- Chitta – where Saṃskāras are stored, and from where all the vikaras of mind originate.
The session ends with the prayer and Hanuman Chalisa.
Question and Answer
Murali Ji
Question: Please explain Sāṃkhya Yog
Answer: Sāṃkhya is an entity or a number. Eka Tattva refers to the Supreme Divine Personality. Dwa-Tattva refers to Prakṛti and Puruṣa. Tri-Tattva refers to Prakṛti, Puruṣa and Paramātmā. Similarly, Sāṃkhya refers to the number of entities that is used to refer to the Supreme Divine and his attributes.
Bajarang Ji
Question: In Karma Yog, if one is able to strike a balance between Shreya and Preya, will one attain celestial abodes?
Answer: If one has performed virtuous deeds, then one will attain celestial abodes. If one has engaged in unvirtuous deeds, then one will descend down to nether regions.
Bina Ji
Question: When did Sanjaya start to narrate the events from the battlefield to Dhritarashtra?
Answer: When Bhīṣma Pitāmaha was on the bed of arrows on the 10th day, that is when Sanjaya conveys this news to Dhritarashtra. He then narrates the entire events of the war from Day 1 by using his divine vision.
Monika Ji
Question: In Chapter 12, Bhakti Yog, Bhagavān has advised to surrender the mind and intellect to HIM. How can one identify if one has reached this state?
Answer: One will be free from the state of proprietorship. As long as one is gripped by material desires, negative states such as hatred, fear, anger, etc., one is yet to reach the state of surrendering the mind and intellect to the Divine.
Devi Ji
Question: What is the difference between Śrī Vishnusahasranaama and the Gītā?
Answer: Śrī Vishnu Sahasranaama was recited by Bhīṣma Pitāmaha when he was on the bed of arrows to express his devotion towards Śrī Krishna, who was right in front of him.
Vandana Ji
Question: One tends to apply logic in devotion. What is the reason for the same?
Answer: This is due to lack of faith. When one lacks faith, one tends to apply the logical mind. If one has immense faith, then one does not apply logical thinking.
Chitra Ji
Question: How to have a firm control over the mind to refrain from having desires towards delicacies?
Answer: One needs to have a firm control by practice. When the desire of the mind is extreme, then one can practice doing the opposite (refrain from consuming the delicacy). This is how one can develop practice to control the mind.
Question: Please explain Sāṃkhya Yog
Answer: Sāṃkhya is an entity or a number. Eka Tattva refers to the Supreme Divine Personality. Dwa-Tattva refers to Prakṛti and Puruṣa. Tri-Tattva refers to Prakṛti, Puruṣa and Paramātmā. Similarly, Sāṃkhya refers to the number of entities that is used to refer to the Supreme Divine and his attributes.
Bajarang Ji
Question: In Karma Yog, if one is able to strike a balance between Shreya and Preya, will one attain celestial abodes?
Answer: If one has performed virtuous deeds, then one will attain celestial abodes. If one has engaged in unvirtuous deeds, then one will descend down to nether regions.
Bina Ji
Question: When did Sanjaya start to narrate the events from the battlefield to Dhritarashtra?
Answer: When Bhīṣma Pitāmaha was on the bed of arrows on the 10th day, that is when Sanjaya conveys this news to Dhritarashtra. He then narrates the entire events of the war from Day 1 by using his divine vision.
Monika Ji
Question: In Chapter 12, Bhakti Yog, Bhagavān has advised to surrender the mind and intellect to HIM. How can one identify if one has reached this state?
Answer: One will be free from the state of proprietorship. As long as one is gripped by material desires, negative states such as hatred, fear, anger, etc., one is yet to reach the state of surrendering the mind and intellect to the Divine.
Devi Ji
Question: What is the difference between Śrī Vishnusahasranaama and the Gītā?
Answer: Śrī Vishnu Sahasranaama was recited by Bhīṣma Pitāmaha when he was on the bed of arrows to express his devotion towards Śrī Krishna, who was right in front of him.
Vandana Ji
Question: One tends to apply logic in devotion. What is the reason for the same?
Answer: This is due to lack of faith. When one lacks faith, one tends to apply the logical mind. If one has immense faith, then one does not apply logical thinking.
Chitra Ji
Question: How to have a firm control over the mind to refrain from having desires towards delicacies?
Answer: One needs to have a firm control by practice. When the desire of the mind is extreme, then one can practice doing the opposite (refrain from consuming the delicacy). This is how one can develop practice to control the mind.
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