विवेचन सारांश
Those who do not give up on their prescribed duties but relinquish the fruits of their actions are said to be truly renounced
The 18th chapter of Bhagavad Gītā is Mokṣha Sanyāsa Yoga - Yoga of Perfection of Renunciation and Surrender.
The session began with the prayer and lighting of the lamp to invoke the blessings of the Supreme Divine.
The 18th chapter of the Srimad Bhagavad Gītā is the last, and the longest chapter, expounding upon many concepts that were explained earlier. In this Chapter, Bhagavān concludes the Gītā by summing up all the concepts that HE had explained earlier.
Bhagavān refers to the divine wisdom of Gītā as the most secretive knowledge of all the Vedic Scriptures. HE starts the divine conversation of Gītā from 2.11 (Chapter 2 - shloka 11) and continues to impart the divine wisdom by concluding the Chapter 15 with the assurance that that whoever imbibes this knowledge will be truly enlightened. Their deeds and endeavors will be definitely fruitful and take them towards their ultimate goal.
iti guhyatamaṁ śhāstram idam uktaṁ mayānagha
etad buddhvā buddhimān syāt kṛita-kṛityaśh cha bhārata (15.20)
I have shared this most secret principle of the Vedic scriptures with you Arjuna (the sinless one). By understanding this, a person becomes enlightened and fulfills all that is to be accomplished.
In Chapter 16 and 17, HE imparts additional information about the traits of saintly and demoniac persons, and the three modes of faith.
Sri Adi Shankaracharya has mentioned that the entire Gītā has been encapsulated in Chapter 18, and hence it is the essence or the summary of the entire Gītā -
"sarvasya eva gītā Śāstrasya arthaha asmin adhyaye"
The term Śāstra implies that it is a science in itself. He further explains that this chapter encapsulates the extract of all the Vedas. Dhyaneshwar Mouli Ji has coined this chapter as "Ekadhayi Gītā", implying that the entire Gītā emanates in this Chapter 18.
In every chapter of the Gītā, Bhagavān has expounded on specific subjects sequentially in a flow (Karma Yoga, Jnana Yoga, Bhakti Yoga, Kshetra Kshetragna Vibhaga Yoga, and so on). However, in this chapter, HE does not expound upon any new subject or concept, but sums up on all the subjects or concepts that HE explained earlier. HE concludes the Gītā by revealing that the most confidential knowledge is to abandon all variations of religiosity and only surrender to the Supreme Divine. HE imparts the most secretive knowledge about Perfection of Renunciation and Surrender to Arjuna which will enable one to attain eternal peace by attaining the Supreme Divine towards the end of this Chapter after summing up all that HE had explained earlier.
Consider a passenger who is at the railway platform and is on the verge of missing the train. Running as fast as he can, he manages to board one of the last coaches of the train. Although the seat that he booked belonged to a different coach of the train, he is now assured that he will surely reach the destination. Similarly, even if the seeker was unable to comprehend the wisdom imparted in the previous chapters (Chapter 1 - 17) of the Gītā, the seeker will attain the ultimate goal or the supreme destination of attaining the Supreme Divine just by comprehending the wisdom of this Chapter and imbibing the same in order to elevate to higher states of consciousness.
This chapter begins by Arjuna enquiring the differentiation between the terms sannyāsa (renunciation of actions) and tyāga (renunciation of desires), as both come from the root words that mean “to renounce.” A sannyāsī (monk) is one who has renounced family and social life to practice sādhanā (spiritual discipline). A tyāgī is one who acts without selfish desires for the rewards of his actions. Bhagavān first explains the understanding of the elevated sages and scholars and then clarifies HIS view on these two terms. He declares that one should never renounce the prescribed acts of duty, sacrifice, charity, penance, etc., as these aid in the purification of even the wisest souls. One should undertake actions only as a matter of duty without any attachment to their fruits.
The session began with the prayer and lighting of the lamp to invoke the blessings of the Supreme Divine.
The 18th chapter of the Srimad Bhagavad Gītā is the last, and the longest chapter, expounding upon many concepts that were explained earlier. In this Chapter, Bhagavān concludes the Gītā by summing up all the concepts that HE had explained earlier.
Bhagavān refers to the divine wisdom of Gītā as the most secretive knowledge of all the Vedic Scriptures. HE starts the divine conversation of Gītā from 2.11 (Chapter 2 - shloka 11) and continues to impart the divine wisdom by concluding the Chapter 15 with the assurance that that whoever imbibes this knowledge will be truly enlightened. Their deeds and endeavors will be definitely fruitful and take them towards their ultimate goal.
iti guhyatamaṁ śhāstram idam uktaṁ mayānagha
etad buddhvā buddhimān syāt kṛita-kṛityaśh cha bhārata (15.20)
I have shared this most secret principle of the Vedic scriptures with you Arjuna (the sinless one). By understanding this, a person becomes enlightened and fulfills all that is to be accomplished.
In Chapter 16 and 17, HE imparts additional information about the traits of saintly and demoniac persons, and the three modes of faith.
Sri Adi Shankaracharya has mentioned that the entire Gītā has been encapsulated in Chapter 18, and hence it is the essence or the summary of the entire Gītā -
"sarvasya eva gītā Śāstrasya arthaha asmin adhyaye"
The term Śāstra implies that it is a science in itself. He further explains that this chapter encapsulates the extract of all the Vedas. Dhyaneshwar Mouli Ji has coined this chapter as "Ekadhayi Gītā", implying that the entire Gītā emanates in this Chapter 18.
In every chapter of the Gītā, Bhagavān has expounded on specific subjects sequentially in a flow (Karma Yoga, Jnana Yoga, Bhakti Yoga, Kshetra Kshetragna Vibhaga Yoga, and so on). However, in this chapter, HE does not expound upon any new subject or concept, but sums up on all the subjects or concepts that HE explained earlier. HE concludes the Gītā by revealing that the most confidential knowledge is to abandon all variations of religiosity and only surrender to the Supreme Divine. HE imparts the most secretive knowledge about Perfection of Renunciation and Surrender to Arjuna which will enable one to attain eternal peace by attaining the Supreme Divine towards the end of this Chapter after summing up all that HE had explained earlier.
Consider a passenger who is at the railway platform and is on the verge of missing the train. Running as fast as he can, he manages to board one of the last coaches of the train. Although the seat that he booked belonged to a different coach of the train, he is now assured that he will surely reach the destination. Similarly, even if the seeker was unable to comprehend the wisdom imparted in the previous chapters (Chapter 1 - 17) of the Gītā, the seeker will attain the ultimate goal or the supreme destination of attaining the Supreme Divine just by comprehending the wisdom of this Chapter and imbibing the same in order to elevate to higher states of consciousness.
This chapter begins by Arjuna enquiring the differentiation between the terms sannyāsa (renunciation of actions) and tyāga (renunciation of desires), as both come from the root words that mean “to renounce.” A sannyāsī (monk) is one who has renounced family and social life to practice sādhanā (spiritual discipline). A tyāgī is one who acts without selfish desires for the rewards of his actions. Bhagavān first explains the understanding of the elevated sages and scholars and then clarifies HIS view on these two terms. He declares that one should never renounce the prescribed acts of duty, sacrifice, charity, penance, etc., as these aid in the purification of even the wisest souls. One should undertake actions only as a matter of duty without any attachment to their fruits.
18.1
arjuna uvāca
sannyāsasya mahābāho, tattvamicchāmi veditum,
tyāgasya ca hṛṣīkeśa, pṛthakkeśiniṣūdana. 18.1
Arjuna said:
O mighty-armed Śrī Kṛṣņa, O inner controller of all, O Slayer of Keśi, I wish to know severally the truth of Samnyāsa as also of Tyāga.
This chapter begins with Arjuna enquiring from Bhagavān on the fundamental distinction between the two terms - sannyās and tyāga. Before diving into this question, one must shift the focus on the adjectives used by Arjuna in this shloka to derive the intricate meaning behind them. These adjectives emanate the divine personality of Bhagavān and when one tries to understand the intricate meaning behind these adjectives, one gets a glimpse of HIS Supreme Divine personality which helps one comprehend HIS entitlement to impart the Divine wisdom of the Gītā.
Arjuna refered to Śrī Krishna as:
Arjuna refered to Śrī Krishna as:
- mahā-bāho - the mighty-armed one
- hṛiṣhīkeśha - the master of the senses
- keśhī-niṣhūdana - the slayer of the Keshi demon
Hand is the only part of the body equipped to perform multi-tasking. Arjuna is addressing Bhagavān as mahā-bāho the mighty-armed one, as HE is equipped to create the entire cosmos, sustain the same and even annihilate the same. HE also has a firm control over HIS senses. Hence, Arjuna calls HIM as Hṛiṣhīkeśha - The master of all the senses.
Keshi was a powerful mystic demon, who was sent by King Kansa to kill little Śrī Krishna. Keshi took the form of a demon horse and galloped towards Vrindavan with an intent to kill little Krishna. The demon was similar to an untamed horse that galloped in all directions and had created a havoc in Vrindavan but was eventually slayed by little Śrī Krishna. Although Śrī Krishna has slayed many demons, Arjuna has used the term keśhī-niṣhūdana specifically in this shloka. The horse is used as an analogy and compared with the senses in many shlokas. The horse represents the five senses, and the mind is the charioteer which controls the senses. Ideally, the charioteer is expected to control the reins and guide the horse. For an unenlightened one who functions from an unelevated state of consciousness, the senses overpower the wavering mind. For an awakened one who is in an elevated state of consciousness, it is the mind which has a firm control over the senses. The mind is unwavering and has well-tamed the senses. Hence, Arjuna addresses Bhagavān as hṛiṣhīkeśha and keśhī-niṣhūdana - the master of senses and the slayer of Keshi demon.
Shifting the focus back on to the shloka, Arjuna starts by enquiring the clear distinction between the terms - sannyāsa and tyāga. He wishes to know the difference in principle, not just the meaning. Consider the example of a chain. One will be able to differentiate between a gold chain, a silver chain or a bronze chain by the essence of the metal and element. In the same manner, Arjuna desires to know the precise differentiation between them in principle.
Keshi was a powerful mystic demon, who was sent by King Kansa to kill little Śrī Krishna. Keshi took the form of a demon horse and galloped towards Vrindavan with an intent to kill little Krishna. The demon was similar to an untamed horse that galloped in all directions and had created a havoc in Vrindavan but was eventually slayed by little Śrī Krishna. Although Śrī Krishna has slayed many demons, Arjuna has used the term keśhī-niṣhūdana specifically in this shloka. The horse is used as an analogy and compared with the senses in many shlokas. The horse represents the five senses, and the mind is the charioteer which controls the senses. Ideally, the charioteer is expected to control the reins and guide the horse. For an unenlightened one who functions from an unelevated state of consciousness, the senses overpower the wavering mind. For an awakened one who is in an elevated state of consciousness, it is the mind which has a firm control over the senses. The mind is unwavering and has well-tamed the senses. Hence, Arjuna addresses Bhagavān as hṛiṣhīkeśha and keśhī-niṣhūdana - the master of senses and the slayer of Keshi demon.
Shifting the focus back on to the shloka, Arjuna starts by enquiring the clear distinction between the terms - sannyāsa and tyāga. He wishes to know the difference in principle, not just the meaning. Consider the example of a chain. One will be able to differentiate between a gold chain, a silver chain or a bronze chain by the essence of the metal and element. In the same manner, Arjuna desires to know the precise differentiation between them in principle.
śrībhhagavānuvāca
kāmyānāṃ(ṅ) karmaṇāṃ(n) nyāsaṃ(m), sannyāsaṃ(ṅ) kavayo viduḥ,
sarVākarmaphalatyāgaṃ(m), prāhustyāgaṃ(m) vicakṣaṇāḥ. 18.2
Śrī Bhagavān said :
Some sages understand Samnyāsa as the giving up of all actions motivated by desire; and the wise declare that Tyāga consists in relinquishing the fruit of all actions.
Bhagavān first explains the perceptions of the wise sages or the scholars before providing HIS view on Arjuna's question. HE explains the views of two categories of people- kavayaḥ - the learned ones, and vichakṣhaṇāḥ - the wise.
Before understanding the perception of the wise and the learned scholars, one must understand the meaning of the term Karma.
Karma: The basic actions or tasks discharged by one.
Karma can be classified into different categories based on the timing and the intent behind the action:
Before understanding the perception of the wise and the learned scholars, one must understand the meaning of the term Karma.
Karma: The basic actions or tasks discharged by one.
Karma can be classified into different categories based on the timing and the intent behind the action:
- Nitya Karma - The actions to be performed on a daily basis - like prayers, eating, walking etc.
- Naimitika Karma - A particular event or a cause that triggers an action or Karma - say the event of Ganesh Chaturthi or the nine days of Navaratri initiates a Karma to perform some rituals, pooja or Vrat.
- Kamya Karma - To engage in austerities to get a desire or an intent to be manifested - for example, King Dasharath performed a Yagya to be blessed with sons.
- Nishidha Karma - Prohibited actions that should never be done - like hurting others by words, actions, or thought, violence, and theft.
- Prayashchit Karma - Actions done in atonement, penitence or repentance for a forbidden action; to nullify the negative karmic reaction of an action that was performed in the past or to seek to be forgiven for an action.
Bhagavān explains that, as per the wise and the learned scholars, one should refrain from performing the Kamya Karma, that is, relinquish the actions with a desire to attain fruits. Practically, this is almost impossible as once the action has been discharged; the result is imminent and certain. Once the seed has been sown, one will surely reap the fruits. Hence, actions cannot be relinquished in this material realm (except the Nishidha Karma which are worthy of being relinquished).
Based on another perception of the wise (the second school of thoughts), one should relinquish the fruits of all actions (sarvākarmaphalatyāgaṃ). As per these scholars, action free from attachment and fruit is the pathway to spiritual evolution.
Based on another perception of the wise (the second school of thoughts), one should relinquish the fruits of all actions (sarvākarmaphalatyāgaṃ). As per these scholars, action free from attachment and fruit is the pathway to spiritual evolution.
tyājyaṃ(n) doṣavadityeke, karma prāhurmanīṣiṇaḥ,
yajñadānatapaḥkarma, na tyājyamiti cāpare. 18.3
Some wise men declare that all actions contain a measure of evil, and are, therefore, worth giving up; while others say that acts of sacrifice, charity and penance are not to be shunned.
Bhagavān now explains the third school of thoughts of the wise and the learned scholars.
Some learned people declare that all kinds of actions should be given up, as any action in itself is defective. All actions should be abandoned because they are motivated by desire. One action is based on an intent of manifesting a desire; one desire leads to another, creating a never-ending series of actions. The desires are unsatiable and hence the actions motivated by desire leads to a chain of desires which entangles one to the continuous cycle of birth and death and chains one to the material realm.
Śrī Adi Shankaracharya has precisely elaborated on this concept, in Bhaja Govindam (Verse 21):
Some learned people declare that all kinds of actions should be given up, as any action in itself is defective. All actions should be abandoned because they are motivated by desire. One action is based on an intent of manifesting a desire; one desire leads to another, creating a never-ending series of actions. The desires are unsatiable and hence the actions motivated by desire leads to a chain of desires which entangles one to the continuous cycle of birth and death and chains one to the material realm.
Śrī Adi Shankaracharya has precisely elaborated on this concept, in Bhaja Govindam (Verse 21):
Punarapi Jananam Punarapi Maranam, Punarapi Jananeejathare Shayanam,
Iha Samsare Bahudustaare, Kripayaa paare Paahi Murare
Undergoing the pangs of birth again and again, passing through the throes of death again and again, lying in the mother's womb over and over again, this process of Samsara is hard to cross over. Save me from it soon, Oh, Merciful Lord!
Śrī Adi Shankaracharya ji explains that one is stuck in the vicious cycle of birth and death in the material realm as one keeps engaging in actions driven by desires. Hence, one desire leads to another action which entangles one to the eternal cycle of birth and death.
The learned scholars and the wise opine that the basic nature of Karma is defective, and all actions should be abandoned because they are motivated by desire. Hence, they recommend the path of cessation of all actions, except those for the sustenance of the body.
Bhagavān now explains the fourth school of thoughts where in philosophers believe that the acts of yajña (sacrifice), dāna (charity) and tapaḥ (penance) should never be abandoned as these are beneficial activities which uplift the level's of one's consciousness.
1. Yajña refers not only to ritual sacrifice offered as oblation in the sacrificial fire, but to any activity done as an offering to the Supreme. Bhagavān has explained the categories of sacrifices in the Gītā where some offer their wealth, while others offer severe austerities. Some practice the eight-fold path of yogic practices, and yet others study the scriptures and cultivate knowledge as sacrifice, while observing strict vows.
2. Dāna refers to charity or donation. Charity is not restricted to wealth alone. One can also donate time, knowledge, food, blood, or anything that helps the other in need. True charity is not giving away something that is in excess, but helping the needy. The simplest acts of kindness are by far more powerful than a thousand heads bowing in prayer. As they say - "No one has ever become poor by giving. It's not how much we give but how much love we put into giving". Every good deed is a charity.
3. Tapaḥ - Besides referring to penance, tapah also implies any virtuous action that is undertaken to achieve a greater goal - for example, putting immense efforts and actions to learn the Gītā can be referred to as Tapaḥ.
These are beneficial activities which help a seeker to elevate to higher levels of consciousness and helps one to purify one's inner state. These actions help one cut through negative states (greed, jealousy, pride, ego, hatred, fear etc.,) which are obstacles in the path of spiritual elevation, and to function from positives (kindness, compassion, serenity, etc.,) that puts one on the path to attain liberation.
Iha Samsare Bahudustaare, Kripayaa paare Paahi Murare
Undergoing the pangs of birth again and again, passing through the throes of death again and again, lying in the mother's womb over and over again, this process of Samsara is hard to cross over. Save me from it soon, Oh, Merciful Lord!
Śrī Adi Shankaracharya ji explains that one is stuck in the vicious cycle of birth and death in the material realm as one keeps engaging in actions driven by desires. Hence, one desire leads to another action which entangles one to the eternal cycle of birth and death.
The learned scholars and the wise opine that the basic nature of Karma is defective, and all actions should be abandoned because they are motivated by desire. Hence, they recommend the path of cessation of all actions, except those for the sustenance of the body.
Bhagavān now explains the fourth school of thoughts where in philosophers believe that the acts of yajña (sacrifice), dāna (charity) and tapaḥ (penance) should never be abandoned as these are beneficial activities which uplift the level's of one's consciousness.
1. Yajña refers not only to ritual sacrifice offered as oblation in the sacrificial fire, but to any activity done as an offering to the Supreme. Bhagavān has explained the categories of sacrifices in the Gītā where some offer their wealth, while others offer severe austerities. Some practice the eight-fold path of yogic practices, and yet others study the scriptures and cultivate knowledge as sacrifice, while observing strict vows.
2. Dāna refers to charity or donation. Charity is not restricted to wealth alone. One can also donate time, knowledge, food, blood, or anything that helps the other in need. True charity is not giving away something that is in excess, but helping the needy. The simplest acts of kindness are by far more powerful than a thousand heads bowing in prayer. As they say - "No one has ever become poor by giving. It's not how much we give but how much love we put into giving". Every good deed is a charity.
3. Tapaḥ - Besides referring to penance, tapah also implies any virtuous action that is undertaken to achieve a greater goal - for example, putting immense efforts and actions to learn the Gītā can be referred to as Tapaḥ.
These are beneficial activities which help a seeker to elevate to higher levels of consciousness and helps one to purify one's inner state. These actions help one cut through negative states (greed, jealousy, pride, ego, hatred, fear etc.,) which are obstacles in the path of spiritual elevation, and to function from positives (kindness, compassion, serenity, etc.,) that puts one on the path to attain liberation.
niścayaṃ(m) śṛṇu me tatra, tyāge bharatasattama,
tyāgo hi puruṣavyāghra, trividhaḥ(s) samprakīrtitaḥ. 18.4
Of Samnyāsa and Tyāga, first hear My conclusion on the subject of renunciation (Tyāga), Arjuna; for renunciation, O tiger among men, has been declared to be of three kinds-Sāttvika, Rājasika and Tāmasika.
Śrī Krishna Paramātmā, now reveals HIS firm opinion, which should be understood as his conclusive words on the subject. He says, "Arjuna, O tiger among men, you are the best among the entire Bharata clan, and therefore you deserve to know this truth."
As seekers of spiritual wisdom, we must recognize that these words are not just for Arjuna but for all of us who are on the path. When the Supreme Being uses such phrases, it highlights the profound significance of the teachings.
Renunciation or abandonment are of three types - sattvic, rajasic and tamasic.
As seekers of spiritual wisdom, we must recognize that these words are not just for Arjuna but for all of us who are on the path. When the Supreme Being uses such phrases, it highlights the profound significance of the teachings.
Renunciation or abandonment are of three types - sattvic, rajasic and tamasic.
yajñadānatapaḥkarma, na tyājyaṃ(ṅ) kāryameva tat,
yajño dānaṃ(n) tapaścaiva, pāvanāni manīṣiṇām. 18.5
Acts of sacrifice, charity and penance are not worth giving up; they must be performed. For sacrifice, charity and penance-all these are purifiers to the wise men.
Śrī Paramātmā says that actions such as yajña (sacrifice), dānaṃ (charity), and tapaś (penance) are compulsory, and should not be abandoned. Wise men perform these activities dutifully, and get purified.
Just as we cleanse/beautify our external bodies by bathing and taking care of our skin, we must also focus on enhancing our internal beauty. Performing sacrifice, charity, and penance cleanses our consciousness and purifies our inner self (Antaratma or Soul). Interaction with the outside world results in our subconscious mind getting impure, due to accumulations of emotions like raga (attachment) and dvesha (hatred). The inner self has to be purified, if one wishes to proceed in the spiritual path. For example, if one works in the garden, hands have to be cleansed before cooking food. Similarly, one has to wash the inner self by performing activities like yajña, dānaṃ and tapaś.
Only with a clean consciousness can we truly connect with the divine. Sacrifice, Charity, and Penance are purifying even for those who are wise (pāvanāni manīṣhiṇām). Just as washing hands before cooking is essential for preparing healthy food, these actions are essential for spiritual progress and attaining Moksha (liberation).
Just as we cleanse/beautify our external bodies by bathing and taking care of our skin, we must also focus on enhancing our internal beauty. Performing sacrifice, charity, and penance cleanses our consciousness and purifies our inner self (Antaratma or Soul). Interaction with the outside world results in our subconscious mind getting impure, due to accumulations of emotions like raga (attachment) and dvesha (hatred). The inner self has to be purified, if one wishes to proceed in the spiritual path. For example, if one works in the garden, hands have to be cleansed before cooking food. Similarly, one has to wash the inner self by performing activities like yajña, dānaṃ and tapaś.
Only with a clean consciousness can we truly connect with the divine. Sacrifice, Charity, and Penance are purifying even for those who are wise (pāvanāni manīṣhiṇām). Just as washing hands before cooking is essential for preparing healthy food, these actions are essential for spiritual progress and attaining Moksha (liberation).
etānyapi tu karmāṇi, saṅgaṃ(n) tyaktvā phalāni ca,
kartavyānīti me pārtha, niścitaṃ(m) matamuttamam. 18.6
Hence these acts of sacrifice, charity and penance, and all other acts of duty too, must be performed without attachment and expectation of reward : this is My well-considered and supreme verdict, Arjuna.
Although sacrifice, charity, and penance are essential and must be performed, they should be done without attachment to the results. One must relinquish expectations of the outcomes. Śrī Paramātmā declares this as His definite and supreme verdict.
In this material world, one can seek the same blissful state (Paramananda Sthiti) that sages and saints achieve in the Himalayas through renunciation and meditation. This state is attainable, but requires two key things:
In this material world, one can seek the same blissful state (Paramananda Sthiti) that sages and saints achieve in the Himalayas through renunciation and meditation. This state is attainable, but requires two key things:
- giving up attachment to the actions themselves (Karma) and
- giving up attachment to the results of those actions (Phala)
There are two types of attachment:
1. Kartrutva or the Ego of the Doership: This type of attachment involves a sense of self-importance or pride in one's actions. For instance, when someone performs an act of charity, they might seek publicity or expect recognition for their effort. This is evident when people post photos of their charitable deeds or post on social media even the meals they cook for their family, anticipating praise or acknowledgment. Similarly, individuals who make donations may want their names prominently displayed.
2. Bhogthrutva or Experiencing the Result: This attachment is related to the experience or enjoyment of the outcomes of one's actions. Despite our efforts to avoid it, everyone inevitably faces the results of their actions. The key issue is that we often pursue these results excessively, causing unnecessary stress or distraction.
1. Kartrutva or the Ego of the Doership: This type of attachment involves a sense of self-importance or pride in one's actions. For instance, when someone performs an act of charity, they might seek publicity or expect recognition for their effort. This is evident when people post photos of their charitable deeds or post on social media even the meals they cook for their family, anticipating praise or acknowledgment. Similarly, individuals who make donations may want their names prominently displayed.
2. Bhogthrutva or Experiencing the Result: This attachment is related to the experience or enjoyment of the outcomes of one's actions. Despite our efforts to avoid it, everyone inevitably faces the results of their actions. The key issue is that we often pursue these results excessively, causing unnecessary stress or distraction.
In essence, while we cannot escape the consequences of our actions, our preoccupation with seeking acknowledgment or overly focusing on outcomes can be counterproductive.
This can be easily understood with an analogy of a mother and her child sowing a seed. The mother plants the seed and waters it regularly.The impatient child digs up the seed daily to see if it has rooted, and is disappointed that the seed is not sprouting. This impatience mirrors our own behavior: we perform good deeds and then anxiously await immediate appreciation or acknowledgment, often seeking validation through social media likes or comments.
Just as the child’s constant checking can harm the seed's growth, our excessive focus on the results of our actions can undermine our efforts. The plant, like our deeds, will eventually bear fruit if left undisturbed. Constantly uprooting the seed to check its progress will prevent it from growing. One needs to understand that results will follow in their own time. Excessive attachment to the outcome can diminish the quality of our efforts. Actions should be performed with dedication but without undue attachment to the results.
Saint Jnaneshwar Maharaj beautifully illustrates this principle: A tree bears fruit, but it does not consume its own produce. The tree remains detached from its fruit. Similarly, we should adopt detachment from the results of our actions. This detachment helps us maintain focus and integrity in our actions without becoming preoccupied with the outcomes. There is no greater doctrine than this: the fruits of our actions will come in due course, and not even the Supreme Brahman can alter this. Therefore, we should not be attached to the results of our actions. This is the most crucial lesson to be derived from this verse.
We must let go of the ego that claims, "I have done this task." For instance, Shivaji Maharaj fought wars for Swaraj out of necessity, not for personal glory or acknowledgment. Similarly, the great poet Kalidas ji composed beautiful poems, and although he could have written about himself, he chose not to. People often boast about minor achievements, but Kalidas ji’s work has earned him lasting recognition without any self-promotion. Likewise, Sri Adi Shankaracharya ji, despite authoring profound commentaries, did not write about himself. He did not expect anything in return for his efforts in propagating Dharma. His actions exemplify how we should perform our duties—without attachment to the outcomes.
Understanding the concept of Karmaphalatyaga, or renouncing the results of actions, is essential. Śrī Paramātmā revisits these concepts of Sannyasa (renunciation) and Tyaga (detachment from results) in the subsequent verses.
This can be easily understood with an analogy of a mother and her child sowing a seed. The mother plants the seed and waters it regularly.The impatient child digs up the seed daily to see if it has rooted, and is disappointed that the seed is not sprouting. This impatience mirrors our own behavior: we perform good deeds and then anxiously await immediate appreciation or acknowledgment, often seeking validation through social media likes or comments.
Just as the child’s constant checking can harm the seed's growth, our excessive focus on the results of our actions can undermine our efforts. The plant, like our deeds, will eventually bear fruit if left undisturbed. Constantly uprooting the seed to check its progress will prevent it from growing. One needs to understand that results will follow in their own time. Excessive attachment to the outcome can diminish the quality of our efforts. Actions should be performed with dedication but without undue attachment to the results.
Saint Jnaneshwar Maharaj beautifully illustrates this principle: A tree bears fruit, but it does not consume its own produce. The tree remains detached from its fruit. Similarly, we should adopt detachment from the results of our actions. This detachment helps us maintain focus and integrity in our actions without becoming preoccupied with the outcomes. There is no greater doctrine than this: the fruits of our actions will come in due course, and not even the Supreme Brahman can alter this. Therefore, we should not be attached to the results of our actions. This is the most crucial lesson to be derived from this verse.
We must let go of the ego that claims, "I have done this task." For instance, Shivaji Maharaj fought wars for Swaraj out of necessity, not for personal glory or acknowledgment. Similarly, the great poet Kalidas ji composed beautiful poems, and although he could have written about himself, he chose not to. People often boast about minor achievements, but Kalidas ji’s work has earned him lasting recognition without any self-promotion. Likewise, Sri Adi Shankaracharya ji, despite authoring profound commentaries, did not write about himself. He did not expect anything in return for his efforts in propagating Dharma. His actions exemplify how we should perform our duties—without attachment to the outcomes.
Understanding the concept of Karmaphalatyaga, or renouncing the results of actions, is essential. Śrī Paramātmā revisits these concepts of Sannyasa (renunciation) and Tyaga (detachment from results) in the subsequent verses.
niyatasya tu sannyāsaḥ(kh), karmaṇo nopapadyate,
mohāttasya parityāgaḥ(s), tāmasaḥ(ph) parikīrtitaḥ. 18.7
(Prohibited acts and those that are motivated by desire should, no doubt, be given up). But it is not advisable to abandon a prescribed duty. Such abandonment out of ignorance has been declared as Tāmasika.
"niyata karma" is the obligatory duties that one should not abandon.
- For eg the obligatory duty of a doctor is to treat his patients.
- The obligatory duty of a teacher is to teach.
- The obligatory duty of a soldier is to protect the country from enemies.
Some times the person abandons a task due to delusion generated by ignorance, that the particular task is not important. If the sevis involved in technical work of the Geeta pariwar platform renounce the work, thinking that their work is not projected outside like that of an anchor or class trainer, then that renunciation does not yield any fruit because the action involved attachment to fame or limelight.
Renunciation of obligatory tasks due to attachment that arise from ignorance, will not yield us any fruit.
Sometimes the karma or duty is renounced to suit one's convenience. For example, long rituals like homa or puja will be cut short. Such activities also amount to tamasic renunciation.
duḥkhamityeva yatkarma, kāyakleśabhayāttyajet,
sa kṛtvā rājasaṃ(n) tyāgaṃ(n), naiva tyāgaphalaṃ(m) labhet. 18.8
Should anyone give up his duties for fear of physical strain, thinking that all actions are verily painful-practising such Rājasika form of renunciation, he does not reap the fruit of renunciation.
Some people renounce an action to avoid physical strain and pain. Avoiding a task with a fear of Kaya Klesha (physical strain like body pain) comes under Rajasic tyaga.
A few examples of Rajasic tyaga:
A few examples of Rajasic tyaga:
- Going for an early morning walk is difficult for lazy people.
- Sitting for long during tedious yagna/pooja procedures is also difficult for many people, and they try to cut short the pooja vidhana.
- Some people avoid taking up the job of teaching because it requires them to stand for long periods.
Giving up karma is not considered as tyaga. Tyaga is giving up of the karma phala.
Renunciation of Karma itself is considered as Rajasic or Tamasic tyaga which does not yield any fruit at all.
kāryamityeva yatkarma, niyataṃ(ṅ) kriyate’rjuna
saṅgaṃ(n) tyaktvā phalaṃ(ñ) caiva, sa tyāgaḥ(s) sāttviko mataḥ. 18.9
A prescribed duty which is performed simply because it has to be performed, giving up attachment and fruit, that alone has been recognized as the Sāttvika form of renunciation.
In this verse, the emphasis is on Sattvic tyaga and the importance of detachment. We should follow the highest order of detachment, which is sattvic in nature.
Śrī Krishna asserts that one's obligatory duty itself is karma and one should focus on that task, considering it to be the most important of all actions.
HE emphasizes that one must do the obligatory duty following two conditions:
Śrī Krishna asserts that one's obligatory duty itself is karma and one should focus on that task, considering it to be the most important of all actions.
HE emphasizes that one must do the obligatory duty following two conditions:
- Non-attachment to the task itself
- Non-attachment to the fruits of the task
It is crucial to perform our duties without attachment, in all circumstances. Śrī Krishna considers such renouncement as sattvic. People with a sattvic mindset do not get attached to something that does not belong to them and perform their duties without becoming attached to the task or its outcomes. On the contrary, people in top positions obsessed with the power they hold, will not relinquish their post even when it is their moral responsibility to do so in the event of wrong doings. Such attachment-driven act is not considered as sattvic in nature.
Examples of sattvic karma and tyaga are vivid in Mahabharata and Ramayana. For eg.,
Examples of sattvic karma and tyaga are vivid in Mahabharata and Ramayana. For eg.,
- Once, Draupadi asked Yudhistira as to why should they be the ones who are suffering, while Duryodhana was enjoying a happy life despite being evil? Why should they be expected to do the right things always? Yudhistira answered that it was their duty to follow dharma, regardless of whether others want to follow theirs. Following one's dharma is not optional, but a duty.
- Sri Rama, despite facing innumerable challenges, does his duty to keep the promise made to his father. It would have been easy for him to accept Bharata's request and return to Ayodhya, but he did not choose the simple path.
We should aspire to embody Sattvic detachment and avoid falling into Tamasic or Rajasic tendencies.
na dvestyakuśalaṃ(ṅ) karma, kuśale nānuṣajjate,
tyāgī sattvasamāviṣṭo, medhāvī chinnasaṃśayaḥ. 18.10
He who has neither aversion for action which is leading to bondage (अकुशल) nor attachment to that which is conducive to blessedness (कुशल)- imbued with the quality of goodness, he has all his doubts resolved, is intelligent and a man of true renunciation.
Certain verses can be likened to a doctrine, with one verse being as impactful as an entire book. This is one such verse, where Śrī Krishna explains how one can embody sattvic tyaga.
HE asserts that one should neither detest or favour any karma. Śrī Krishna states that that an intelligent person (medhavi) does not hate to do arduous tasks "akushala karma" or become fixated on rewarding ones "kushala karma" . Such an individual approaches agreeable and disagreeable tasks without attachment to either.
This sloka prompts the question: why do we gravitate towards certain tasks while avoiding others?
We prefer tasks that align with our expertise, where results are easily achievable, and rewardable. Such favourable tasks are called "Kushala karma." For example, we might favor cleaning the living room over cleaning the kitchen or bathrooms. The former becomes the "Kushala," or agreeable or favourable task. "Akushala karma" refers to the difficult tasks that are unrewarding and naturally trigger resistance. Even children prefer to learn subjects that are easy and rewarding.
We prefer tasks that align with our expertise, where results are easily achievable, and rewardable. Such favourable tasks are called "Kushala karma." For example, we might favor cleaning the living room over cleaning the kitchen or bathrooms. The former becomes the "Kushala," or agreeable or favourable task. "Akushala karma" refers to the difficult tasks that are unrewarding and naturally trigger resistance. Even children prefer to learn subjects that are easy and rewarding.
An intelligent being will however, not detest these unfavourable or unrewarding tasks. Neither will he go gaga over rewarding or fruitful tasks. He will approach the task in hand like water that flows along the trench dug in the field by the farmer, without any preference for direction of flow. It just does its job of flowing in the given path.
An ideal example of a medhavi was Hanumanji. His sole focus was to find Sita Mata. After finding her, he did not retaliate against the enemies in a bid to rescue her. He was well aware that it was Sri Rama's job to kill the enemies, and that his task was only to help Sri Rama by locating her.
na hi dehabhṛtā śakyaṃ(n), tyaktuṃ(ṅ) karmāṇyaśeṣataḥ,
yastu karmaphalatyāgī, sa tyāgītyabhidhīyate. 18.11
Since all actions cannot be given up in their entirety by anyone possessing a body, he alone who renounces the fruit of actions is called a man of renunciation.
Bhagavān summarized everything that has been said so far in this shloka. For a dēhabhṛtā (one who resides in the body), it is impossible to give up on any task. The same has also been said in the third chapter:
na hi kascit ksanam api jatu tisthaty akarma-krt
karyate hy avasah karma sarvah prakrti-jair gunaih (3.5)
No one can refrain from doing anything, even for a moment.
There is no such thing called 'doing nothing'. Even in a situation of being locked up alone in a room, we will be doing something, like thinking or looking at our mobile device, etc. It is not possible for bodily beings to be without doing a task.
One can neither be free of doing any action, nor can be free from the results of those actions. Every action culminates in some result. As actions are always going to be done, karma Phala (results of the actions) is also going to happen. Actions and results are unavoidable, but the one who detaches self from the fruits of the actions is said to be a Tyaagi (a relinquisher). A Tyaagi is aware that he has to reap the fruits of his actions, but he is detached from the fruits.
aniṣṭamiṣṭaṃ(m) miśraṃ(ñ) ca, trividhaṃ(ṅ) karmaṇaḥ(ph) phalam,
bhavatyatyāgināṃ(m) pretya, na tu sannyāsināṃ(ṅ) kvacit. 18.12
Agreeable, disagreeable and mixed-threefold, indeed, is the fruit that accrues after death from the actions of the unrenouncing. But there is none whatsoever for those who have renounced.
Even the simplest action or any action we take, be it sleeping, breathing, eating food, etc, culminates in some fruitive results. Bhagavān explains the three different types of fruits of action.
- undesirable (Anista)
- desirable (Ista)
- mixed (Misram)
For example: A student prepares very well for the exam aiming to score 90 percent.
- If the score is 90 or above, the result is in line with the wish, and it amounts to desirable fruit. The student is happy.
- If the score is well below expectation, it amounts to undesirable fruit. The student is unhappy or disappointed.
- If the score is between the desirable and undesirable range, the fruit is said to be mixed. The student has mixed feelings.
Bhagavān says that all of these reactions: happiness, sadness, and mixed reactions are not applicable to a Sannyasi (renouncer of fruits). A sannyasi will not be impacted by any of the results and is always happy in all the circumstances. Having already renounced the results or fruits of any action, he is liberated from the world, and just lives through his/her karma.
Sri Ram ji is a good example. He was neither happy when he was told that he would be the king; nor was he sad when he was told that he had to go to the forest in exile. He solemnly accepted both the situations and followed his duties.
The session culminated with offering the vivechan to Param pujya Swamiji.
Questions and Answers:
Geetha Ji
Q: What Karmas come under Yajna?
A: Yajna is a very deep concept. Whatever we do to achieve something good is Yajna. Anything invested to reap something good refers to Yajna. One can refer to the 3rd and 4th chapters of Gītā, to learn about the different types of Yajnas.
Sambu Ratan Ji
Q: Although Karma is of five types (Nitya, Naimitya, Kamya, Nishidha, Prāyaścitta Karma), I feel that whatever we do is Kamya karma as we know/expect the results of karma. For example, I am doing a job and I know I get my salary at the end of the month. Is my understanding of Kamya karma correct?
A: Bhagavān never said that we should not do Kamya karma. HE said that some people opine that Kamya karma should be avoided, while some people say karma Phala should be to give up, and others say that Karma itself should be given up. But Bhagavān said Yajna, Dhana, Thapa, Karma should be done always.
Yes, Kam/ job should be done and as you said we do everything out of desire. Desires have to be there but how should a desire be is explained in great detail in Gītā. For example, if our freedom fighters did not have a desire to have freedom, we would not have freedom now. A desire should benefit all. However, one should not be very attached to ones’ desires.
Anitha Ji
Question:Bhagavān says we must do Nitya karma and when we do Nitya karma then they will be a Rajasik person not Satwik person, right?
Answer: Doing actions doesn’t make you a Rajasik person but having attached to the fruits of the actions make you Rajasik as Rajasik people are driven by the results of the fruits of the actions. For example: if you notice some of the recent people who received Padma Shri awards, they are very simple, wearing very simple clothing and working to earn their daily or basic needs. They did not do the seva or had thoughts in their mind to win the Padma Shri Award but they achieved the award for their selfless seva.
Ajith Ji
Q: What is the easiest procedure to attain Brahmā Jnana techniques? Out of Jnana, Yajna, Karma, Moksha, and Sannyasa, which one is the easiest one to liberate oneself from this world?
A: We are having our present life karmas or destinations based on what we did in our previous births. Each of us is destined for a different kind of journey. Some people will have to take the Karma Marg, some take Bhakti Marg, some take Jnana Marg, and some people take Sannyasi Marg but the ultimate goal of all is to attain liberation.
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