विवेचन सारांश
Karma yog - Path to cleanse the mind leading to know the self
The third chapter of Śrīmad Bhagavadgītā is called 'Karma Yog' - The yoga of action.
The session began with the auspicious lighting of lamps followed by prayers and salutation to Swami Govind Dev Giri Ji Maharaj. This was followed by heartfelt greetings to all Gītā lovers and students of Bhagavadgītā.
Bhagavān and Ved Vyas Ji had given us the invaluable Gītā. It is a treasure trove of knowledge and every time one reads it, it always gives us new insight to knowledge. It is hence recommended to endeavour to read the Gītā several times over and ponder upon its knowledge and incorporate them in our daily lives.
The mahamantra given by Swami Govind Dev Giri Ji -
गीता पढ़ें, पढ़ायें, जीवन में लायें||
Therefore it is a natural progression towards the study of the third chapter of the Gītā.
We know that Kurukshetra was the holy land where the great Mahabharata war between the Kauravas and Pāṇḍavas was fought. At the beginning of the war, Arjuna was extremely dejected on seeing his own relatives and friends as opponents. He threw his bow and arrow and sat behind in the chariot refusing to fight. He listed out his thoughts and reasons to Bhagavān as to why he did not want to wage war. Bhagavān was a patient listener and did not interject the conversation.
Finally Arjuna said:
कार्पण्यदोषोपहतस्वभाव:
पृच्छामि त्वाम धर्मसम्मूढचेता:l
यछ्रेय: स्यानिश्चितं ब्रूहि तन्मे
शिष्यस्तेहं शाधि मां त्वाम प्रपन्नम् || 2-7 ||
पृच्छामि त्वाम धर्मसम्मूढचेता:l
यछ्रेय: स्यानिश्चितं ब्रूहि तन्मे
शिष्यस्तेहं शाधि मां त्वाम प्रपन्नम् || 2-7 ||
My heart is oppressed with pity; and my mind confused as to what my duty is. Therefore, my Lord, tell me what is best for my spiritual welfare, for I am Thy disciple. Please direct me, I pray.
When Arjuna declared himself as a disciple of Bhagavān and sought his direction, Bhagavān gave the beautiful rendition of the gita. We have to know the root which we should hold dear and merge into. Bhagavān revealed the basic knowledge of the atma and the importance of action. HE also told about 'Stitah pragnya' - one whose intellect is purified and unwavering - the quality found in enlightened beings and MahaPuruṣas.
On listening to Bhagavān, Arjuna had doubts as Bhagavān had stressed on the importance of knowledge to attain moksha on the one hand and importance of action on the other. Arjuna felt that Bhagavān had also elaborated more on attaining knowledge which was what Arjuna too wanted. Since Bhagavān wanted Arjuna to wage the war, Arjuna was confused. He therefore sought clarification by posing questions to Bhagavān which marks the beginning of chapter 3 of the Gītā.
3.1
arjuna uvāca :
jyāyasī cetkarmaṇaste, matā buddhirjanārdana,
tatkiṃ(ṅ) karmaṇi ghore māṃ(n), niyojayasi keśava. 3.1
Arjuna said :Kṛṣņa, if You consider Knowledge as superior to Action, why then do You urge me to this dreadful action, Keśava!
Arjuna addressed Bhagavān as Janardhana and Keshava and asked if knowledge is greater than action. He felt that Bhagavān thought so too as in chapter 2 reference:
दूरेण ह्यवरं कर्म बुद्धियोगाद्धनञ्जय।
बुद्धौ शरणमन्विच्छ कृपणाः फलहेतवः।।2.49।।
Physical action is far inferior to an intellect concentrated on the Divine. Have recourse then to Pure Intelligence. It is only the petty-minded who work for reward.
Arjuna wondered why Bhagavān wanted him to fight the gory war when HE HIMSELF had said that knowledge is superior to action. Though Arjuna was convinced that Bhagavān was keen on his welfare he wondered why he had to fight the war. Due to the duality of statement by Bhagavān, sought clarification. Perhaps Arjuna failed to interpret the lines of Bhagavān correctly which resulted in confusion in his mind! He felt that his attachment cannot be killed by Bhagavān's mixed versions of knowledge and action.
Dnyaneshwar Maharaj Ji says:
देवा तुवांचि ऐसें बोलावें । तरी आम्हीं नेणती काय करावें ।
आतां संपले म्हण पां आघवें । विवेकाचें ॥ ६ ॥
O' Divine! f even Thou should advise us thus, what shall we ignorant people do? Is it that this would be the end of all discrimination?
If Bhagavān HIMSELF speaks like that then how can the ignorant understand? Arjuna wanted a course to be followed that was for his welfare. Bhagavān instead had given him two ways to follow. If the karma yoga and jnana yoga are both for his welfare, Arjuna wanted to know one path to follow.
vyāmiśreṇeva vākyena, buddhiṃ(m) mohayasīva me,
tadekaṃ(v̐) vada niścitya, yena śreyo'hamāpnuyām.॥3.2॥
You are, as it were, puzzling my mind by these seemingly conflicting expressions; therefore, tell me the one definite discipline by which I may obtain the highest good.
Arjuna felt that Bhagavān's advise was a mixture of the importance of knowledge and action which clouds his intellect. Arjuna wanted Bhagavān to tell only one path to follow - either karma yoga or jnana yoga. Arjuna heart of hearts desired that Bhagavān would say that which he desired ie. to leave the battlefield and seek knowledge by being a recluse in the forest. Arjuna was not one who did things as he desired. He sought validation from Bhagavān. Further, Arjuna was a gift to mankind as he had asked all kinds of questions to Bhagavān. This helps all gita readers to a great extent to get crystal clear clarity to lead an exemplerary life to attain moksha.
Whatever doubt one has in life can easily be answered by the gita thanks to Arjuna! Arjuna was persistent and desired Bhagavān to reveal the one path that would result in his welfare. Arjuna knew that which he desired which is called 'priya'. One can get to know what is good for one's own welfare by associating with a guru. Gita serves as a guiding light to know one's purpose in life. That which one desires is known easily in terms of food, activity, reading, past time, etc.
When we fall sick we consult a doctor. Knowing well that medicines are bitter we take the advise of the doctor as we know it is for our own good health. We all desire to be disease free. Similarly, Arjuna wanted to know from Bhagavān that which was for his welfare. There are situations in life when we should know what to ask from Bhagavān. Just as Bhagavān was with Arjuna; let us imagine Bhagavān appearing before us and wants to know our desires? We should ever be prepared for such a situation that can happen any time in our life.
Our reply should be along the lines - that we do not desire anything but seek only that which is good for our welfare! It is very easy to ask our desires and be blessed. Instead, we should have the maturity to seek for that which is good for our welfare - our 'Shreyas'.
कार्पण्यदोषोपहतस्वभावः
पृच्छामि त्वां धर्मसंमूढचेताः।
यच्छ्रेयः स्यान्निश्िचतं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम्।।2.7।।
My heart is oppressed with pity; and my mind confused as to what my duty is. Therefore, my Lord, tell me what is best for my spiritual welfare, for I am Thy disciple. Please direct me, I pray.
Arjuna had repeatedly asked Bhagavān only that which was good for his welfare - be it in chapter 2 or chapter 3.
Dnyaneshwar Maharaj Ji writes:
देवा तुज ऐसा निजगुरु । आजि आर्तीधणी कां न करूं ।
एथ भीड कवणाची धरूं । तूं माय आमुची ॥ २१ ॥
0 Divine! Thou art my own Teacher! Why then should Thou not fulfil my desire? Why should I stand in awe of anyone? Thou art our mother!
He says why wouldn't I ask for my welfare Bhagavān, that you have come in the form of Guru to me.
He says why wouldn't I ask for my welfare Bhagavān, that you have come in the form of Guru to me.
Śrībhagavānuvāca :
loke'smindvividhā niṣṭhā, purā proktā mayānagha,
jñānayogena sāṅkhyānāṃ(ṅ), karmayogena yoginām. 3.3
Śrī Bhagavān said:Arjuna, in this world two courses of Sādhanā (spiritual discipline) have been enunciated by Me in the past. In the case of the Sāṅkhyayogī, the Sādhanā proceeds along the path of Knowledge; whereas in the case of the Karmayogī, it proceeds along the path of Action.
Bhagavān replied that as HE had mentioned earlier that in this world there are two paths which can benefit Arjuna. This is not only for Arjuna but for the entire mankind. Bhagavān addressed Arjuna as 'Anagha' - one without any sins. Arjuna was devoid of any ill feelings and he was pure at heart. Arjuna was well aware of the right and wrongs and he did not seek clarification on the same. His question was that out of the two paths enumerated by Bhagavān, which one was tailor made for his welfare.
One who desires to tread the path of sanyasi can opt for the path of knowledge for moksha. One who desires or can take the path of action can also attain moksha. For eg. if one has to go to Mumbai from Nagpur - there are various means like aeroplane, train, bus, or even by walk. The starting and destination point is fixed and it depends on the capacity of the individual to choose the means. If one desires to reach quickly and has sufficient money, he can choose to fly to Mumbai; else opt for the train which takes longer to arrive at the destination. Money is the key factor in choosing the means in this case.
Similarly, if one is capable of taking the sanyasi route to moksha, he can proceed on this path. Those who cannot be detached from society in their stage of life can follow the path of action for moksha.
Dnyaneshwar Maharaj Ji says:
हे मार्गु तरी दोनी । परी एकवटतीं निदानीं ।
जैसी सिद्धसाध्य भोजनीं । तृप्ती एक ॥ ३८ ॥
जैसी सिद्धसाध्य भोजनीं । तृप्ती एक ॥ ३८ ॥
Though these paths are two, ultimately they become one, as food whether prepared or unprepared give the same satisfaction;
The paths can be different by the destination is the same. If one is hungry and is served a plateful of a variety of dishes, one can consume upto his satisfaction. On the contrary, if one is hungry and reaches home to find the wife not there; then one has to fend for himself. Either way, the hunger is mitigated by consuming food. One's capacity determines his choices. Karma yoga can be followed by all while the path of knowledge is restricted for a few.
Another eg by Dnyaneshwar Maharaj Ji:
If one desires to eat a mango from a tree, one has to climb the tree to pluck and eat it. A bird desiring to eat the mango directly flies to the branch and consumes the fruit. The bird is endowed with the capacity to fly while man has to climb the branches to obtain the mango fruit. One has to choose a path based on one's nature and capacity.
If one desires to eat a mango from a tree, one has to climb the tree to pluck and eat it. A bird desiring to eat the mango directly flies to the branch and consumes the fruit. The bird is endowed with the capacity to fly while man has to climb the branches to obtain the mango fruit. One has to choose a path based on one's nature and capacity.
Bhagavān has mentioned two types of mental attitude:
- Sāṃkhya Yog - path of knowledge wherein thoughts are of prime importance.
- Karma yog - wherein action is predominant.
There are some people who are unable to sit still and study but efficient in running errands. Still others prefer to sit and read and do not desire field work. That is each one's nature which determines their nature of action.
There was a saint in Maharashtra by name Sant Gondavalekar Maharaj. In his ashram people recite the name of Bhagavān for hours together and then have prashad. Such were his devotees. Road laying work was being done in front of the ashram. The sant overheard the road laying labourers comment on the easy life of the devotees - they just chant and have food! The labourers on the other hand felt that they had to do hard work under the harsh sun.
The sant asked them they wages. They replied that they get 4 annas as daily wage. The sant offered them 8 annas and asked them to come to the ashram the next day. They were inquisitive on the nature of work. The next day the sant gave the labourers a mala for chanting 'Śrī Rama Jaya Ram Jayajaya Rama' using the string of beads of the mala. The labourers felt restless within 15-20 minutes. They gave up and returned the mala to the sant and said they could not sit any further as they were used to doing work. They happily returned for 4 annas daily wage refusing the higher wage offered by the sant for chanting.
People working in the sun and crushing stones found it difficult to sit and chant. Each is suited for a task based on his nature. So who can opt for each path? The path is determined on the basis of capacity of each individual.
na karmaṇāmanārambhān, naiṣkarmyaṃ(m) puruṣo'śnute,
na ca sannyasanādeva, siddhiṃ(m) ṣamadhigacchati. 3.4
Man does not attain freedom from action (culmination of the discipline of Action) without entering upon action; nor does he reach perfection (culmination of the discipline of Knowledge) merely by ceasing to act.
'Naishkarmya' is an important word. It means:
- Not doing anything but the work is done.
- Doing everything but nothing is done.
What is this dichotomy?
Eg. The manager of a company enters his cabin and reads the newspaper. His employees are busy working under the presence of the manager. What was the contribution of the manager? His mere presence made the employees work. Thus the manager not doing anything on his own gets the work done through his employees. How did he come to achieve this status? He was also an employee once, after obtaining adequate education. He has attained the stature by nature of his position in the company. A good manager would always credit his employees for the good performance of his company.
Eg. The manager of a company enters his cabin and reads the newspaper. His employees are busy working under the presence of the manager. What was the contribution of the manager? His mere presence made the employees work. Thus the manager not doing anything on his own gets the work done through his employees. How did he come to achieve this status? He was also an employee once, after obtaining adequate education. He has attained the stature by nature of his position in the company. A good manager would always credit his employees for the good performance of his company.
Another good eg is the Sun God. The cause of our existence on this earth is because of Surya Bhagavān. Our actions are because of the presence of the Sun. Without the Sun we cannot exist. We pray to the Sun God and thank HIM as we are able to perform our actions from sunrise to sunset. What would be the Sun God's reply. HE does not do anything - neither does HE rise nor set. HE is fixed and the earth revolves around the Sun. Therefore the Sun merely appears to rise and set. The Sun being merely present in our galaxy enables all the work to be done on earth. This is 'Naishkarma siddhi.'
Bhagavān said that one cannot attain 'Naishkarma siddhi' without performing actions. One cannot take Saṃnyāsa alone without any sacrifice and claim to have attained knowledge. One has to work hard to attain Saṃnyāsa
A true incident -
A friend decided to take Saṃnyāsa and be detached from all relationships. An engineer by profession left his job and reached the ashram of his guru in order to be initiated into Saṃnyāsa
The guru gladly received him as he planned to set up the ashram and required the help of the engineer. The guru explained that one has to perform the actions to attain 'Naishkarma siddhi'. By merely taking Saṃnyāsaand not performing ones duty - one cannot attain knowledge. Why is it so?
na hi kaścitkṣaṇamapi, jātu tiṣṭhatyakarmakṛt,
kāryate hyavaśaḥ(kh) karma, sarvaḥ(ph) prakṛtijairguṇaiḥ. 3.5
Surely, none can ever remain inactive even for a moment; for, everyone is helplessly driven to action by modes of Prakṛti (nature born qualities).
Bhagavān said that no one at any point in time can be without performing any action. We can never be without performing any action. Why so? We are bound in this body by nature which forces us to perform actions continuously. We are a part of the body which has been bestowed by nature. In order to keep the body alive we definitely have to perform certain actions. One may argue saying that one is only sitting and not doing any action. But one does eat when hungry, one satisfies his thirst by drinking water, and perform breathing (inhalation and exhalation)!
Therefore one cannot exist without performing any action even for a minute. The gunas of nature - sattva, rajo, and tama make us perform actions ceaselessly. The meaning of the word 'guna' in sanskrit refers to a rope. We are bound by the gunas to perform actions. We are helpless and forced to perform tasks. If one's hands and legs are bound and hitched to a chariot, one is helpless and bound to go where the chariot takes him. So are we bound within this body and therefore have to perform tasks that the body demands.
We are in bondage as we are forced to perform tasks. When we have a choice to perform actions then we are not bound. We have to understand that we are bound by nature. We are not the body but we stay within it. We refer to ourselves as our body and not 'I am the body'. Even if we do not do anything - our ears hear!
Dnyaneshwar Maharaj Ji says:
सांगै श्रवणीं ऐकावें ठेलें ? । कीं नेत्रींचें तेज गेलें ? ।
हें नासारंध्र बुझालें । परिमळु नेघे ? ॥ ५५ ॥
हें नासारंध्र बुझालें । परिमळु नेघे ? ॥ ५५ ॥
Would the ears cease to hear? Would the light of the eyes fail? Would the nostrils be closed and incapable of smelling?
Our ears constantly take in sounds, our eyes see in the vicinity, and our nostrils continue to inhale and exhale air including fragrant or foul air.
Bhagavān had started the introduction to karma yog with these lines; we cannot remain without performing actions. Then how can we escape from this bondage?
karmendriyāṇi saṃyamya, ya āste manasā smaran,
indriyārthānvimūḍhātmā, mithyācāraḥ(s) sa ucyate. 3.6
He who outwardly restraining the organs of sense and action, sits mentally dwelling on the objects of senses, that man of deluded intellect is called a hypocrite.
Bhagavān advises us to control our senses (five in nature) and organs of action (hands and feet). Even then the mind will be in a whirl. For eg. one may decide not to have food. One can restrict the hand and mouth by will. The mind wanders and desires to eat food as many items have been cooked including one's favourite dish. The mind is in constant thought of the food though the food has been kept away at will.
One is devoid of any knowledge as he fails to understand that despite the food being kept away the mind harbours thoughts of the mouthwatering dishes! Therefore one becomes a hypocrite as he acts against his belief. Then what should one do?
yastvindriyāṇi manasā, niyamyārabhate'rjuna,
karmendriyaiḥ(kh) karmayogam, asaktaḥ(s) sa viśiṣyate. 3.7
On the other hand, he who controlling the organs of sense and action by the power of his will, and remaining unattached, undertakes the Yoga of selfless Action through those organs, Arjuna, he excels.
Bhagavān advises saying that one can control the senses through one's own mind. The mind controls the senses and hence controlling the mind will lead to inaction. One has to perform action based on the fact that it has to be done though the mind is not on it. One should have the thought that food is important for health and hence to consume. One need not stop it or be too involved with the mind. This is the best strategy as advised by Bhagavān.
Once a guru and his disciple both sanyasis were passing by a forest. The disciple was clearing the way for his guru. On the way was a river where a young girl stood. The girl told the disciple that the river was not deep and the water was only upto knee level; but the surge of water was powerful. She was scared that she might be washed away. She requested the disciple to hold her hand and help her reach the other bank. The disciple said that he being a sanyasi cannot touch her. The girl cried telling that it was getting dark and that her child would be hungry and expecting to drink milk. She pleaded with him.
The guru reached the spot and enquired. The girl in tears said that she had requested the disciple for help and that he refused. The guru then obliged the yound girl and later reached his ashram with his disciple. Next day the disciple asked his guru that being a sanyasi the rule was not to touch women. Then how did he help her? The guru replied that he performed the task and left the girl but he was still harbouring the thought of the young girl!
To control the senses but not the mind is no way better than to perform the actions of the senses without the involvement of the mind.
Dnyaneshwar Ji says:
जो अंतरीं दृढ । परमात्मरूपीं गूढ ।
बाह्य भागु तरी रूढ । लौकिकु जैसा ॥ ६८ ॥
The best actions are those that are performed by the senses and karmendriyas without the involvement of the mind.
तो इंद्रियां आज्ञा न करी । विषयांचें भय न धरी ।
प्राप्त कर्म नाव्हेरी । उचित जें जें ॥ ६९ ॥
प्राप्त कर्म नाव्हेरी । उचित जें जें ॥ ६९ ॥
who does not act under the impulse of his senses, who does not fear contact with objects of sense, who does not avoid any proper action.
It was the duty of an individual to help protect the girl despite being a sanyasi. The guru thus performed his duty and forgot about it. Hence Bhagavān said that one cannot exist without performing actions. All actions should be performed by the senses and karmendriyas without involving the mind. In other words one has to perform actions and forget about it.
niyataṃ(ṅ) kuru karma tvaṃ(ṅ), karma jyāyo hyakarmaṇaḥ,
śarīrayātrāpi ca te, na prasiddhyedakarmaṇaḥ. 3.8
Therefore, do you perform your allotted duty; for action is superior to inaction. Desisting from action, you cannot even maintain your body.
What are the actions to be performed? Bhagavān says to do the daily routine. What are they? There are two types of karma -
- Vihita karma, and
- Niyata karma.
We know that mankind has been split in accordance to four classes and ashrams or stages. In these classes, the actions that are to be performed has been described. A businessman's nature is to perform business as that is his nature and it is called 'Vihita karma.' A student in the Brahmacharya stage is expected to study and that is his 'Vihita karma.' A soldier's job at the border in the Himalayas is to bear the cold and remain alert. This becomes his 'vihita karma.'
'Niyata karma' is a part of 'vihita karma.' For a student to study is 'vihita karma.' To study science, engineering, or commerce is his 'niyata karma.' If a student decides to study commerce, his 'vihita karma' is to study and his 'niyata karma' is to pursue commerce.
Bhagavān reminded Arjuna that he was a warrior and his purpose in the battlefield is to wage war. Therefore Arjuna's 'niyata karma' is to fight. Action is better than inaction. If one fails to perform actions then the body will not be able to perform its own actions. In order to keep the body working certain actions have to be performed. In order to satisfy hunger one has to eat. One has to work and earn in order to eat. Niyata karma has to be performed without which the body will also not cooperate.
Dnyaneshwar Maharaj Ji says:
म्हणौनि जें जें उचित । आणि अवसरेंकरूनि प्राप्त ।
तें कर्म हेतुरहित । आचरें तूं ॥ ७८ ॥
Therefore, perform whatever action is right and proper, according to the occasion without selfish purpose.
That which is best and befitting has to be done at the opportune time. That is one's duty.
What will one get out of the action is not the criteria. If an action is required it has to be performed. How to identify what action has to be performed? One should not think of what will one get by performing a task. The questions to ask are:
- Is the action to be done?
- Is it my duty?
- Is it best for me to perform?
- Is it in my capacity to perform?
If the answer to the above is 'yes' then, the action has to be performed. That is an order by Bhagavān to perform the 'niyata karma.'There are well defined duties for the 4 ashramas - grihastarthi, brahmachari, vanaprasthi, and sanyasi. Similarly is the case with the four varnas or categories of profession be it kshatriya, vyshya, brahmana, and sudra. They all have their tasks well cut out for them.
How to be freed from karma?
yajñārthātkarmaṇo'nyatra, loko'yaṃ(ṅ) karmabandhanaḥ,
tadarthaṃ(ṅ) karma kaunteya, muktasaṅgaḥ(s) samācara. 3.9
Man is bound by his own action except when it is performed for the sake of sacrifice. Therefore, Arjuna, do you efficiently perform your duty, free from attachment, for the sake of sacrifice alone.
Yajna is the most favourite word of Bhagavān and occurs frequently in the Gītā. What is the meaning of yajna. One's mind immediately transports to a huge fire which is fed with ghee and mantras chanted. This is the symbolic meaning of yajna. With respect to the Gītā yajna means one's duty - action performed for the sake of duty. What will one get out of it? One should only be focussed on doing one's duty. The action thus performed is termed as 'yajnartha karma.'
Dnyaneshwar Maharaj Ji clarifies this aspect in a single line:
स्वर्धमु जो बापा । तोचि नित्ययज्ञु जाण पां ।
म्हणौनि वर्ततां तेथ पापा । संचारु नाहीं ॥ ८१॥
म्हणौनि वर्ततां तेथ पापा । संचारु नाहीं ॥ ८१॥
0 Beloved! know that a man's duty is his daily sacrifice, and acting therein he can incur no sin.
What is 'Svadharma'? Bhagavadgītā is called 'book on dharma'. What is the meaning of dharma? Is it a scripture only for Hindus and Sanatanis? Dharma means duty and we know it well. We very well know Matru dharma (duty of a mother), Pitr dharma (duty of a father), Putra dharma (duty of a child), Raja dharma (duty of a king), Svadharma ( my duty), etc. In other words to follow one's duty is Svadharma. This is referred to as 'nithya yajna' by Dnyaneshwar Ji. If we do this constantly it is called yajna.
How does it become yajna? In a symbolic yajna we add ghee and wood to keep the flame alive. Once they are added to fire, they burn and turn into ashes. In other words the materials are consumed by fire and it is said that it reaches Bhagavān. Similarly, one has to perform one's duties and offer them to Bhagavān. We should perform our duties with the thought that it has been delegated by Bhagavān. Being born and taken the form of human, we should do our duty as it is the desire of Bhagavān and offer it to HIM. Thus our actions become yajna.
If one does not perform his duty with this thought, then he is burdened by his own actions. Our goal is to be freed from bondage. If we perform our duty with the expectation of result, then we are embroiled in it and have to bear the consequences both merits and demerits. For this, one has to take several births to bear the consequences. Bhagavān clarifies that if action is performed with the ultimate thought of duty and offered to HIM will relieve mankind out of bondage. The action thus is to be performed to one's satisfaction without thinking of the consequences.
Is it possible for us to perform our duty constantly with such a noble thought in mind? It is quite difficult indeed! Atleast we can perform one duty like a yagna each day to start with. In the human form what is it that I can do good should be done well without thinking about the fruits of labour. This will add atleast one yajna a day. We may not be able to do this constantly but atleast initiate a little at a time.
From our birth until now, how many things have we got just like that? We are raised lovingly by our parents. We eat the fruits from trees planted by someone years ago; whom we don't even know. We attend school without even knowing who had established. There are many such things we get to experience and enjoy just like that. These are the gifts from Bhagavān through nature.
Rains fill the earth with water. What is our contribution towards it? Did we create clouds or fan the winds? Do all this happen because of our actions? Did we seed the clouds to rain?
क्या हवा हमने बनाई,
क्या बुना हमने गगन?
क्या हमारी वजह से बह रहा सुरभित पवन
गर नहीं तो क्यों हमारे मुताबिक सब चलें
क्यों हमारी चाह से सूरज उगे सूरज ढले।
Not all duties will be palatable to us. Still we have to do.
sahayajñāḥ(ph) prajāḥ(s) sṛṣṭvā, purovāca prajāpatiḥ,
anena prasaviṣyadhvam, eṣa vo'stviṣṭakāmadhuk. 3.10
Having created mankind along with Yajña, at the beginning of creation, the creator, Brahmā, said to them, "You shall prosper by this; may this yield the enjoyments you seek.
Who created mankind?
It is said that Brahmā Ji is the creator. He is the creator of men and the universe. He proclaimed that all his creation are bound by duty. What should a life form do on taking birth in this planet? Actions are established and a life is born. We should be aware that we are born to accomplish certain actions. We should find our purpose in life. We should perform such actions that will uplift ourselves. We have to ponder the purpose of our existence and perform actions as niyata yajna and progress in life. By doing so, Brahmā Ji has also blessed that we accomplish all that we desire.
It is said that Brahmā Ji is the creator. He is the creator of men and the universe. He proclaimed that all his creation are bound by duty. What should a life form do on taking birth in this planet? Actions are established and a life is born. We should be aware that we are born to accomplish certain actions. We should find our purpose in life. We should perform such actions that will uplift ourselves. We have to ponder the purpose of our existence and perform actions as niyata yajna and progress in life. By doing so, Brahmā Ji has also blessed that we accomplish all that we desire.
All life forms should do their duty well. That is the purpose of birth. By doing our duty we progress and it is in our welfare. Further, we are blessed to succeed in our wishes. This means that we also progress materialistically and enjoy the comforts as well as earn goodwill. Hence we should continue to do our duty.
All that we acquire from the universe becomes a liability for us like 'Pitr ṛṇa' - that of our parents and ancestors.
We get to enjoy the sunlight, fresh air, rains, water, etc. This is called 'Deva ṛṇa' as it is because we get from the Devatas. We do not consider sunlight, air, water as material things but only as gift from the Devatas to whom we pray.
Another is 'Rishi ṛṇa' which includes Rishis and scientists who constantly discover to help us lead a life of comfort.
And there is one more called 'Samaj ṛṇa' - that obliged by society. A farmer tills the land and provides rice and cotton. Cotton is then woven into yarn to make clothes. It is dyed to infuse colour. A tailor stiches the fabric into garments. Another stitches hooks and buttons into the garment.
Thus the yajna performed by all the people in the society is enjoyed by us by wearing the garments. It is therefore our binding duty to do something for the society of which we are a part of. So is the case towards Devatas and parents. What should one do? We should do our duty as a repayment to all that we get to enjoy. However, we cannot totally repay the debt. Our endeavour can be towards lessening our debt.
Dnyaneshwar Maharaj Ji says:
तुम्हां वर्णविशेषवशें । आम्हीं हा स्वधर्मुचि विहिला असे ।
यातें उपासा मग आपैसे । पुरती काम ॥ ८८ ॥
यातें उपासा मग आपैसे । पुरती काम ॥ ८८ ॥
According to your varnas your duties have been prescribed for you; follow them and your desires will be naturally fulfilled.
One should do one's duty in line with the Varna ashrama that one is born into. That is vihita karma.
Dnyaneshwar Maharaj ji further says:
तुम्हीं स्वधर्मयज्ञीं यजावें । अनायासें ॥ ९१ ॥
म्हणौनी नैष्कर्म्य होआवें ।
म्हणौनी नैष्कर्म्य होआवें ।
One should perform actions as one's duty without any expectation in return.
If we perform our actions consciously it is likened to yajna. Swami Govinda Dev Giri Ji Maharaj has written a book called 'Yajna mayi jeevan.' It is advised to read it - it is about how to make our life a yagna. There are some who devote their entire life in the service of the nation. We all may not be able to do that as we are all a part of a family and have duties towards it. This is also duty. Atleast we can do one good work for the upliftment of the society we live in without any expectation in return.
This will lead us to 'Naishkarma siddhi' and we can attain knowledge. This is an easy path to karma yoga. Since we cannot be inactive, we should think of how well we can do our 'vihita karma' and 'niyata karma'. We should do our duty and try to perform one action as yagna. This way we can atleast taste a little happiness if not more! This bliss is a part of the 'Satchidananda' or eternal bliss of Bhagavān. We all want to attain moksha and karma yoga leads us to it.
One should do the duty as an opportunity to serve. The session is also towards obliging one's duty and an offering at HIS Lotus feet.
'Om Tat Sat Sri Krishnarpanasthu.'
Question & Answer session:
Rajnish Ji
Question: Is it necessary to take the course of only one path for mukthi? What does one get through knowledge?
Answer: The two paths seem different but leads to the same. Gītā teaches us the path. Is it sufficient to read and understand the Gītā without implementing its principles in life? Reading the Gītā is Jnana yoga and implementing through actions become karma yoga. Thus both the yog go hand in hand. Further, actions make our thoughts pure. 'chittasya shuddhaye karma na'.
The purpose of performing one's duty is to have pure thoughts. Once the mind is pure, knowledge rises from within. The path to enlightenment is only within and cannot be acquired externally. This process starts with karma yoga as stated by Bhagavān in verse 4 of this chapter. This is augmented by reading the Gītā which opens the treasure trove within us. Thus one should not only read the Gītā, but understand, then teach (to learn better) and incorporate its principles in daily living. Actions thus become yajna resulting in karma yog.
How to attain Paramātmā through knowledge?
Knowledge is of different levels:
- Samanya gyan - That which we perceive through our senses like seeing, hearing, etc.
- Vijnan - To know things deeply by studying further on topics like how does a fan work.
- Atma gyan - To know oneself. To know the answer to the question Who am I? This is true knowledge. How can one get it? It is revealed to us from within when the mind is pure and one can see the reflection of one's true self.
Swami Samartha Ramdas Ji has nicely phrased it:
ऐक ज्ञानाचे लक्षण। ज्ञान म्हणिजे आत्मज्ञान।
पाहावे आपणासि आपण। या नांव ज्ञान।।' (दासबोध)
Knowledge is self-knowledge. Seeing ourselves, recognizing our true nature is knowledge. The knowledge that Sadgurus give to ordinary people to save them from the ocean of worldly life is self-knowledge.
When one knows his true self he continues to do all actions with the full knowledge that he is not the doer. He does not feel caught up in the cycle of birth and death. He knows the truth that he is the indestructible and permanent atma. This is the final stage. For us to begin with, we should be duty bound and aim to pure the mind first.
Arjuna thought that he can leave the battlefield and become a recluse in pursuit of knowledge. This is however not possible. One should do one's duty first and purify the mind. We learn better by practice. By karma yog alone we can understand the Gītā better.
Ravinder Ji
Question: How to go ahead without carrying baggage in mind?
Answer: How to follow karma yoga? Some incidents of backlash remain in our deep memory - chitta. How to erase it? Prāṇayam, chanting, etc help to a certain extent. Only by following karma yog does the mind become pure. It is just taking a bath daily to remove the accumulated dirt. The dust and sweat are thereyby removed. Similarly, karma yog has to be done diligently each day.
In Gītā Mahatmiyam, Adi Shankaracharya says:
maline mocanam pumsam, jala-snanam dine dine
sakrid gitamrita-snanam, samsara-mala-nashanam
One may cleanse himself daily by taking a bath in water, but if one takes a bath even once in the sacred Ganges water of Bhagavad-gītā, for him the dirt of material life is altogether vanquished.
It means that one should regularly read the Gītā and delve into its meaning and practice it in daily life. For eg. if one is educated, he can teach the Gītā or any subject like mathematics to children without anything in return. It is just a service to society. Another eg is to help remove garbage in the surrounding areas as it is our duty to keep the premises clean. This should not warrant eye balls or credit for such a service. To keep the mind pure one should aim to perform tasks that help others at large without any selfish motive. The feeling of 'I am the doer' should be erased from memory. One should be thankful to Bhagavān for having given an opportunity to serve!
An idle mind is a devil's workshop. So one should keep performing actions to cleanse the mind.
Narayan Ji
Question: Is it sufficient to do only one's duty?
Answer: Every one is busy these days. The reason for being busy is also karma which should be done well. In addition to this, one should try to do atleast something without expecting anything in return. That gives some meaning and satisfaction. What work we do is for the sake of earning and supporting the family. There is a selfish motive which is paid wages for the work done.
The ideology these days is to work hard for five days of the week and enjoy the weekend. The thought of enjoying one's own money is not ideal.
Swami Vivekanand Ji says:
Everyone has to cross the river of life. There are many things in life which keep us trapped. A ship floats on the water. Otherwise the ship will sink. Similarly, we have to float over the distractions in life to attain moksha and not be trapped in it. We should be careful to not drown in maya. The thought of self enjoyment is destructive. We have to think of duties towards family, society, etc. In chapter 16 Bhagavān has dealt with it under 'Aasuri samprada'.
Some youngsters working in the IT field have adopted a village where they teach children for a few hours over the weekend or endeavour to clean the village. This gives them satisfaction. This is bliss while enjoyment of the self is happiness and is only short lived. One who is busy always get time to do a lot.
Dr Jaya Ji
Question: How to prevent anger when in a family all do not share the work?
Answer: In Gītā camps an oath is taken that ' I will not leave an opportunity to serve while also trying to serve/help others.' One should work to the extent possible. Certain tasks should be assigned to family member and they should face the consequences of not doing. We feed small children. Later we teach them how to eat on their own. Similarly, we should teach others to do work. It is ego if one thinks that all the work should be done by the self. A manager delegates the work. All life forms are interdependent but our actions are independent. Son's duty is to take care of his father. If the father is a drunkard then the son is not responsible for it.
One should be an example like our saints who perform for the welfare of humanity. Guilt and anger fade away by offering our actions to Bhagavān.
Sujata Ji
Question: How can a housewife offer her actions to Bhagavān?
Answer: Bhagavān has allocated housewife the duty of anna data. One should not feel this job to be lowly. One should consider it a privilege to prepare and serve food consistently as the family is dependent on the housewife. This thought will free us from the burden of duty.
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