विवेचन सारांश

Bhagavān tells us different ways to be good to attain deliverance and be with HIM forever

In our life in this world, we have many requirements and to fulfil them, many a times we try to appease various Devatas or Deities. This is because material rewards from the Devatas manifest quickly. As an example, someone who wants wealth can pray to Kubera Maharaj Ji.

Bhagavān however in Chapter- 9 has clarified that those praying to Kubera Maharaj are actually praying unto HIM since HE is present in Kuber Maharaj. Kubera Ji will also use Bhagavāns resources to give us the wealth. Hence the wealth is ultimately given to us by the Supreme Bhagavān.

Bhagavān says that HE is creator of the four classes (cāturvarṇyaṃ) as HE classified the society into four categories viz., the Brāhmana, the Kṣatriya, the Vaiśya and the śūdra. This classification was done basis occupation, liking and nature of the people (guṇakarmavibhāgaśaḥ).

HE further stated that although HE is the Creator of this system, He should be considered to be a non-doer as he does not take any credit for the creation.

Let us take the example of a doctor who gives us an injection. The injection as we all know is quite painful. However, do we get angry and insult the doctor for injecting us? We never do that since we know that giving the injection to benefit us and to make us recover from our disease is the responsibility of the doctor. The doctor does not really inject us to give us pain; he does it to help us recover. Likewise, whatever Bhagavān does and gives us as Karmaphal, does it on the basis of our previous Karma and he does it without any attachment to the action HE does.

Bhagavān explained that HE is not attached to the fruits of HIS actions. One who knows HIM in this way is never bound by the results of any of their actions. We should also not get attached to the fruits of our actions. A person who is able to do so is one who is liberated and pure.

Bhagavān advised us to perform our actions without attachment to the results and without a sense of doership. This helps one to attain Moksha and be liberated.

HE says that the ancient seekers performed their action without attachment to the outcomes and we should also follow their footsteps and perform his duty without thinking about consequences.

Bhagavān say that even the very wise who has knowledge of the past, present and future are confused in determining what is action and what is inaction. HE explains the secret of action, by knowing which, one may free oneself from worldly attachments.

Bhagavān tells Arjuna that everyone must understand the nature of all the three kinds of action:

• Karma – Recommended actions performed from the intellect for daily sustenance. These are the tasks we need to do, even when not be interested in them.
• Vikarma - Wrong actions and considered harmful or dishonorable.
• Akarma - Actions performed selflessly, without any expectations of rewards or outcomes. These actions are done with a sense of duty and devotion to Bhagavān. Example would be a doctor giving us an injection.

Let’s say four friends were cycling and one falls down and gets hurt. She wonders why this fall happened to her. Being a seeker of Gītā Ji, she immediately realizes that it must be cause of some action that she would have done in the past. The next question that comes to her mind is what had she done that has led to her fall. She of course does not have an answer for this as the truth about these are profound and difficult for us to understand as we do not have the knowledge of the past or the future.

Bhagavān says those who see action in inaction and inaction in action are truly wise amongst us. One can convert all karmas into akarma by making a slight shift in mindset.

Bhagavān, in this Shloka, explains who a Pandit is, a wise person, an enlightened sage. HE calls those persons wise, whose every action is free from the desire for worldly joys. He does what he does because he sees it as a responsibility and not with a resolution to get an outcome from that action. A wise person is also one who have burnt all his actions in the fire of divine knowledge and ready to attain Moksha or liberation since he does not have any outstanding action to perform. He will then eternally reside in Paramātmā’s abode.

We always seem to have a long wish list. When our parents ask us what we want for our birthday, we come up with a long list of things but still feel as if we have missed out something. It becomes Anant or eternal like Bhagavān and infinite like Draupadi’s saree in Mahabharata.

Bhagavān however tells us to abandon our expectations and desires as well as our sense of ownership. Many of us hoard a lot of things from this sense of ownership. Bhagavān tells us to give this up too and have only as much as needed for living.

This will lead to us living as per the guidance from Gītā Ji.

Bhagavān here talks about his favorite devotees, which all the young Sadhaks of Geeta Pariwar are.

HE says those devotees are his favorite who are content with whatever they get. They do not complain if they don’t like the food their mother may have cooked on a particular day.

HE also says that such devotees are free from dualities like sukh-dukh (joy-sorrow); mān-apmān (honor-insult) etc. They remain balanced in all situations. This happens when we develop detachment to the fruits of our actions, concerning ourselves merely with doing our duty without yearning for the results.

Those who are established in the Divine knowledge perform all their actions as an offering to Bhagavān. Such seekers are released from the bindings of material attachment. And since they perform all actions as a sacrifice to HIM, they are freed from all karma and freed from rebirth.

We can chant this Shloka before partaking our food.

One who sees Bhagavān everywhere and in all beings, for him the person making the sacrifice, the object of the sacrifice, the medium of the sacrifice, the sacrificial fire, and the act of sacrifice, are all perceived to be the same as HIM (Brahmā).

When the offering is Brahmān, the ladle with which it is offered is Brahmān, the act of offering is Brahmān, and the sacrificial fire is also Brahmān; then the results obtained from such a sacrifice is also Brahmān. Even the energy we receive from the food is Brahmān.

With such thoughts while eating, our food becomes Satvik. We have already learnt the good effects of Satvik food in Chapter-14.

Explaining yajña further, Bhagavān said some yogis worship the celestial gods with material offerings unto them. Others with deeper understanding of the meaning of yajña offer their own selves as sacrifice to the Supreme. This is performed by surrendering oneself completely to HIM.

Bhagavān says that every action we perform is in a way a yajña.

Another yajña Bhagavān talks about is to burn (juhvati) the desires of the senses in the fire of self-discipline. He specifically emphasizes controlling the senses of hearing (śrotrā) and the sacrifice of sound vibrations through our talking (śhabdādīn) and objects of sense gratification (viṣhayānanya).

• Dravya Yajña refers to the offering of material possessions. Acts of charity, donations, or contributions made at sacred places fall under this category. When one gives generously, considering it an offering to the divine, it becomes a Dravya Yajña.
• Tapo Yajña encompasses all forms of austerities and penance. The efforts to discipline the mind and body, enduring hardships for spiritual growth, are considered Tapo Yajña.
• Yoga Yajña signifies the practice of yoga in its various forms. Whether it is the pursuit of *Ashtanga Yoga* or other disciplines that unite the mind, body, and soul, all such practices constitute a Yoga Yajña.
• Svādhyāya Yajña involves the study and contemplation of sacred texts. Reading the *Bhagavad Gita*, studying scriptures, or engaging in meaningful self-reflection through books is categorized as Svādhyāya Yajña.
• Jñāna Yajña is the pursuit of divine knowledge. Recognizing the omnipresence of the Divine, understanding that the self is a part of the Supreme Being, and contemplating on the eternal truth, such acts represent Jñāna Yajña. Meditating on the wisdom imparted in this verse itself transforms one's understanding into a Jñāna Yajña.

• Sanchita Karma: This is the accumulated karma from all past lives. It includes all the actions performed in previous births.
• Prarabdha Karma: This is the portion of Sanchita Karma that is ripe and begins to manifest in the current life. It is the karma that gives us the circumstances and situations we face in this life.
• Kriyamana Karma: This is the karma we create in the present life, through our thoughts, words, and actions. These will either contribute to Sanchita Karma or eventually become part of our Prarabdha Karma in future lives.