विवेचन सारांश
By embracing Karma Yog (The Yog of selfless action), one can cut through the Karmic bondage and attain liberation from the cycle of birth and death
Chapter 2 of the Srimad Bhagavad Gītā - Sāṃkhya Yog - The Yog of Self realisation
The session begins with the prayer and lighting of the lamp.
The divine wisdom of the Gītā has the solution to all the problems that one can possibly encounter. Irrespective of the adversity that one faces, it drills down to internal state of the mind which experiences the state of distress.
The divine wisdom of the Gītā purifies the mind and teaches the art of developing a blissful or positive internal state that remains untainted by the external situations and challenges. The Gītā teaches us to face adversity with grit and puts the seeker on the path to attain liberation.
In the previous chapter, Arjuna is gripped by anxiety and sorrow when that he will have to slay his kinsman. He fears that he would be committing a sin by reaping the kindgom with his blood tainted hands by slaying his kinsman.
Bhagavān patiently hears out to Arjuna's lamentation. When Arjuna surrenders unconditionally to Bhagavān and requests HIM to guide on the best way forward, Bhagavān begins to impart the divine wisdom of Gītā with Sāṃkhya Yog.
Just like a doctor who listens to the discomfort of the patient and then prescribed medications to subside the symptoms and cure the disease, Bhagavān listens to Arjuna's lamentation and then begins to explain Sāṃkhya Yog.
HE then highlights the distinction between the body and the soul and thereby explains that every being undergoes the cycle of life and death. Like how we discard the old clothes and adorn new ones, the soul relinquishes the physical body at the time of death and adorns a new body in the next life.
Bhagavān also explains that the nature of the soul (which is Divine) is eternal and imperishable. HE then highlights a win-win situation if Arjuna fights the war. Bhagavān says that if Arjuna wins the war, he would reap his kingdom and if he succumbs in the process of discharging his duty as a warrior on the battlefield, he would attain the heavenly abode.
Bhagavān says that if Arjuna relinquishes his prescribed duty as a warrior and refrains from fighting the battle, he would incur a sin.
HE then explains the concept of Karma Yog which will be discussed in today's session.
The session begins with the prayer and lighting of the lamp.
The divine wisdom of the Gītā has the solution to all the problems that one can possibly encounter. Irrespective of the adversity that one faces, it drills down to internal state of the mind which experiences the state of distress.
The divine wisdom of the Gītā purifies the mind and teaches the art of developing a blissful or positive internal state that remains untainted by the external situations and challenges. The Gītā teaches us to face adversity with grit and puts the seeker on the path to attain liberation.
In the previous chapter, Arjuna is gripped by anxiety and sorrow when that he will have to slay his kinsman. He fears that he would be committing a sin by reaping the kindgom with his blood tainted hands by slaying his kinsman.
Bhagavān patiently hears out to Arjuna's lamentation. When Arjuna surrenders unconditionally to Bhagavān and requests HIM to guide on the best way forward, Bhagavān begins to impart the divine wisdom of Gītā with Sāṃkhya Yog.
Just like a doctor who listens to the discomfort of the patient and then prescribed medications to subside the symptoms and cure the disease, Bhagavān listens to Arjuna's lamentation and then begins to explain Sāṃkhya Yog.
HE then highlights the distinction between the body and the soul and thereby explains that every being undergoes the cycle of life and death. Like how we discard the old clothes and adorn new ones, the soul relinquishes the physical body at the time of death and adorns a new body in the next life.
Bhagavān also explains that the nature of the soul (which is Divine) is eternal and imperishable. HE then highlights a win-win situation if Arjuna fights the war. Bhagavān says that if Arjuna wins the war, he would reap his kingdom and if he succumbs in the process of discharging his duty as a warrior on the battlefield, he would attain the heavenly abode.
Bhagavān says that if Arjuna relinquishes his prescribed duty as a warrior and refrains from fighting the battle, he would incur a sin.
HE then explains the concept of Karma Yog which will be discussed in today's session.
2.37
hato vā prāpsyasi svargaṃ(ñ), jitvā vā bhokṣyase mahīm,
tasmāduttiṣṭha kaunteya, yuddhāya kṛtaniścayaḥ. 2.37
Die, and you will win heaven; conquer, and you enjoy sovereignty of the earth; therefore, stand up, Arjuna, determined to fight.
In this shloka, Bhagavān highlights a win-win situation if Arjuna fights the war.
Bhagavān weighs two possibilities (i.e., pros and cons ) of winning or loosing and how the outcome of the war would turn out to be a win-win situation for Arjuna.
Bhagavān weighs two possibilities (i.e., pros and cons ) of winning or loosing and how the outcome of the war would turn out to be a win-win situation for Arjuna.
- If Arjuna wins the war, he would reap the kingdom (which rightfully belonged to the Pāṇḍavas).
- If incase he loses the war and ends up laying down his life (in the process of discarding his prescribed duties), he would then attain the heavenly abodes.
sukhaduḥkhe same kṛtvā, lābhālābhau jayājayau,
tato yuddhāya yujyasva, naivaṃ(m) pāpamavāpsyasi. 2.38
Treating alike victory and defeat, gain and loss, pleasure and pain, get ready for the battle; fighting thus you will not incur sin.
In this shloka, Bhagavān explains that if Arjuna relinquishes his prescribed duty as a warrior and refrains from fighting the battle, he would incur a sin. Hence, HE advices Arjuna to perform his duty as a warrior from the state of equanimity towards dualities (victory and defeat; gain and loss; pleasure and pain etc.). Bhagavān says that by performing the prescribed duties in this manner, Arjuna would not incur a sin.
eṣā te'bhihitā sāṅkhye, buddhiryoge tvimāṃ(m) śṛṇu,
buddhyā yukto yayā pārtha, karmabandhaṃ(m) prahāsyasi. 2.39
Arjuna, this attitude of mind has been presented to you from the point of view of Jñānayoga; now hear the same as presented from the standpoint of Karmayoga (the Yoga of selfless action). Equipped with this attitude of mind, you will be able to throw off completely the shackles of Karma.
In this shloka, Bhagavān tells Arjuna that HE has expounded on Sāṃkhya Yog (also known as Gynana Yog) by explaining the nature of the soul. Bhagavān says that HE shall now explain Karma Yog (The Yog of action), by knowing which, one will be free from the Karmic bondage.
What is Karmic bondage?
Let's understand this with an example. A thick or a strong rope is made up of multiple individual strings of dried grass. The individual string by itself lacks the ability of a rope, but each of the individual strings of dried grass together collectively form a strong and sturdy rope.
In the same manner, Karma Bandhana (Karmic bondage) is the cumulative or collective result of each of the Karmas or actions that one performs. This binds the individual to the material realm.
What causes Karmic bongage?
Every Karma or an action is propelled by a desire. Let's understand this with few real-life examples.
What is Karmic bondage?
Let's understand this with an example. A thick or a strong rope is made up of multiple individual strings of dried grass. The individual string by itself lacks the ability of a rope, but each of the individual strings of dried grass together collectively form a strong and sturdy rope.
In the same manner, Karma Bandhana (Karmic bondage) is the cumulative or collective result of each of the Karmas or actions that one performs. This binds the individual to the material realm.
What causes Karmic bongage?
Every Karma or an action is propelled by a desire. Let's understand this with few real-life examples.
- A home-maker who cooks for the entire family harbours an inner desire to be appreciated.
- An employee desires to be appreciated by his supervisor and also harbours the desire of being promoted. Some of them are gripped by a desire of finding an alternate job that yields a higher income.
- Most people function from an ego-centric consciousness and have a deep-rooted desire to be acknowledged (that they are the income providers or the anchors of the family).
- Many of us harbor expectations - "I have done so much for others, what do i get in return?".
- Attachment towards the fruits of actions - say desire to achieve a particular result for the efforts that one puts in to the task.
- If one has to pick up a task that is usually done by his/her subordinates, one is then gripped by ego-centric thoughts "Why should I pick up this task when I am the head of this program?". Ego-centric consciousness shapes the desires and actions.
The point to be understood here is that, each desire can be compared to a string of dry grass. These desires collectively form the rope which binds an individual to the material realm. Thus, the nature of Karma is defective (as it is propelled by desires which add on to the accumulated Karmic bondage).
Karmic bondage - The reason for entrapment
The nature of the desire is similar to that of a trap. Let's understand how the desire-full Karma binds the soul to the material realm.
- Every action or Karma that we engage in is propelled by a desire.
- All the focus is on the outcome of the action (Instead on the process of completing the action).
- The result oriented consciousness leads to many new desires, which inturn propel many other actions.
- The cycle of desires propelling actions and actions to fulfil the desires, and new desires taking birth. As a consequence, a viscious spiral is now formed which causes entrapment of the soul (due to a chain of actions and reactions which are propelled by desires).
- The whirlpool of desires and actions become the cause to bind or entrap the soul in the material realm.
- This becomes the reason for the soul to be entangled in the cycle of birth, death and rebirth.
How to cut through the entrapment of Karmic bondage?
By embracing Karma Yog (The Yog of selfless action), one can cut through the Karmic bondage and attain liberation from the cycle of birth and death.
nehābhikRāmanāśo'sti, pratyavāyo na vidyate,
svalpamapyasya dharmasya, trāyate mahato bhayāt. 2.40
In this path (of selfless action) there is no loss of effort, nor is there fear of contrary result, even a little practice of this discipline saves one from the terrible fear of birth and death.
Having explained the defective nature of the Karma which eventually becomes an entrapment due to the Karmic bondage, Bhagavān now explains that by embracing Karma Yog, one can cut through the Karmic bondage.
Before we understand more on Karma Yog, let's understand few concepts with the below examples:
Before we understand more on Karma Yog, let's understand few concepts with the below examples:
- To pay the taxes, if the required tabulation is done at regular intervals, it makes the task of filing the income tax easy (tension-free) during the submission window.
- Another example is of a child preparing for the final exam. If the exams are scheduled in the month of March and the child begins to study regularly from Remember onwards, the child will be free of any pressure or fear during the exams.
- On the other hand, learning the subjects at the eleventh hour during the exam becomes cumbersome and stressful. Also, paying the taxes at the eleventh hour also becomes a trigger for stress and opens up a gateway of worries.
In a nutshell, "A stitch in time saves nine" approach influences the cumulative outcome of the daily life actions. Even a small effort can save one from miseries or dangers.
In the same manner, by embracing Karma Yog in every action (i.e., small or subtle or a big task), one will be free from the fears, anxieties, uncertainties associated with the Karma.
In the same manner, by embracing Karma Yog in every action (i.e., small or subtle or a big task), one will be free from the fears, anxieties, uncertainties associated with the Karma.
The approach of Karma Yog
- Discharge the prescribed actions in line with the Svadharma or one's true innate nature.
- Embrace the principles of Karma Yog for every action discharged and every task performed.
vyavasāyātmikā buddhiḥ(r), ekeha kurunandana,
bahuśākhā hyanantāśca, buddhayo'vyavasāyinām. 2.41
Arjuna, in this Yoga (of selfless action) the intellect is determinate and directed singly towards one ideal; where as the intellect of undecided (ignorant men moved by desires) wanders in all directions, after innumerable aims.
In this shloka, Bhagavān explains the nature of intellect needed to engage in Karma Yog. Let's understand this in detail.
The Intellect is like a lamp, which can remove the darkest of all ignorance. There are two categories of intellect as stated below:
Uni-directional intellect
The effects of the multi-directional intellect
Practical takeaway
The Intellect is like a lamp, which can remove the darkest of all ignorance. There are two categories of intellect as stated below:
Uni-directional intellect
- This category of intellect is similar to a laser beam, which has a sharp and single pointed focus on the object of focus.
- In the context of this shloka, Bhagavān explains that one needs to discharge the prescribed duties by having a firm resolve of single pointed focus on HIM.
- By performing the prescribed actions, the seeker with a unidirectional intellect is able to have station the mind on the Supreme Divine with a firm and unwavering focus upon HIM.
- This refers to a branched intellect which focusses on multiple things.
- This is similar to a spec of light that is not sharply focused on the object (When compared to a laser beam) and scatters dimly around the object of focus.
- Consider the example of morning pooja. Now, the primary action is to perform the pooja. But the mind wanders all over and thinks about cooking, attending calls on phone etc.
Thought to ponder
If the primary action was to focus on the Divine and the mind was wandering on all other subsequent tasks, one can conclude/imagine how the wavering mind would be able to maintain a steadfast focus upon the Supreme Divine while discharging the prescribed actions.
If the primary action was to focus on the Divine and the mind was wandering on all other subsequent tasks, one can conclude/imagine how the wavering mind would be able to maintain a steadfast focus upon the Supreme Divine while discharging the prescribed actions.
The effects of the multi-directional intellect
- A mind that wanders in all direction (that is propelled by a branched intellect) is overcome by a swirl of continuous thoughts.
- Thus, the mind is always restless as it is branched to think about multiple things at the same time.
- One is lost in a maze of thoughts.
- The multi-branched intellect is also responsible for stemming desires, which inturn propel actions and this causes a viscious cycle of never-ending desires and actions.
Having explained the two categories of intellect, Bhagavān explains that the unidirectional intellect is necessary to embrace Karma Yog. HE explains this further in the forthcoming shlokas.
Practical takeaway
The seeker needs to contemplate and self-introspect if the intellect is unidirectional or multi-directional and accordingly elevate on the path of spritual journey to develop a single-directed focus towards the Supreme Divine (by discharging the prescribed actions).
yāmimāṃ(m) puṣpitāṃ(v̐) vācaṃ(m), pravadantyavipaścitaḥ,
vedavādaratāḥ(ph) pārtha, nānyadastīti vādinaḥ.2.42
Arjuna, those who are full of worldly desires and devoted to the letter of the Vedas, who look upon heaven, as the supreme goal and argue that there is nothing beyond heaven, are unwise.
2.42 writeup
kāmātmānaḥ(s) svargaparā, janmakarmaphalapradām,
kriyāviśeṣabahulāṃ(m), bhogaiśvaryagatiṃ(m) prati. 2.43
They utter flowery speech recommending many rituals of various kinds for the attainment of pleasure and power with rebirth as their fruit.
2.43 writeup
bhogaiśvaryaprasaktānāṃ(n), tayāpahṛtacetasām,
vyavasāyātmikā buddhiḥ(s), samādhau na vidhīyate. 2.44
Those whose minds are carried away by such words, and who are deeply attached to pleasure and worldly power, cannot attain the determinate intellect concentrated on God.
Having explained the two-fold categories of the intellect, Bhagavān now explains the factors which limit or restrict the embodied soul to achieve a single-pointed or the unidirectional intellect (focussed on the Supreme Divine) across the three shlokas.
How do persons with multi-branched intellect function?
- Most people engage in Karma or actions with an expectation to reap the fruits or results of actions.
- Hence, all actions are propelled by the desire to attain a fruit.
- Even with scriptural studies, such people engage in sadhanas which direct them to attain material fruits and benefits.
- The Vedas are the blueprint which light the path for living a fruitful life.
- But, since the mind is like a Velcro towards desires and material goals, such persons are entangled in the spiral or whirlpool of desires.
- This shifts the focus from the ultimate goal of liberation.
- Bhagavān says that such people indulge in selection bias and perform only those sadhanas which yield material benefits and fruits.
- Hence, they deviate from the ultimate goal of liberation during their pursuit of seeking material happiness.
Significance of pursuing towards the ultimate goal over the fruitive actions of the Vedas
- The seeker needs to understand that the Vedas are not disregarded by Bhagavān.
- Although the diamond is more precious than a glass, the glass has its own properties which are beneficial in daily lives.
- In the same manner, the guidelines of the Vedas enable one to lead a fruitful and a purposeful life.
- But the material mind is swept by the currents of attachments, material desires and material goals/results/fruits, by virtue of which, one eventually drifts away from the ultimate goal of liberation.
Attaining the celestial abodes does not measure upto the ultimate goal of liberation from the cycle of birth and death
Bhagavān also says that the virtuous deeds leads to positive merits which leads the seeker to attain the celestial abodes. But, attaining the celestial abodes is temporary and not the ultimate goal in itself.
Consider the example of the festive season of Diwali. It is often told that one needs to take a shower in the Brahma Muhrat (before sunrise) to avoid descending down to hellish abodes. Although this practice propels, motivates and inculcates virtuousness, attaining the celestial abode is not equal to attaining the ultimate goal of liberation.
Practical takeaway
We are entangled in the spiral of desires and actions. Desire propels the action and the outcome of action in turn leads to another desire. This is the obstacle in the path of a spiritual seeker who aims to develop the single-pointed focus on the Supreme Divine.
Bhagavān also says that the virtuous deeds leads to positive merits which leads the seeker to attain the celestial abodes. But, attaining the celestial abodes is temporary and not the ultimate goal in itself.
Consider the example of the festive season of Diwali. It is often told that one needs to take a shower in the Brahma Muhrat (before sunrise) to avoid descending down to hellish abodes. Although this practice propels, motivates and inculcates virtuousness, attaining the celestial abode is not equal to attaining the ultimate goal of liberation.
Practical takeaway
We are entangled in the spiral of desires and actions. Desire propels the action and the outcome of action in turn leads to another desire. This is the obstacle in the path of a spiritual seeker who aims to develop the single-pointed focus on the Supreme Divine.
traiguṇyaviṣayā vedā, nistraiguṇyo bhavārjuna,
nirdvandvo nityasattvastho, niryogakṣema ātmavān. 2.45
Arjuna, the Vedas thus deal with the evolutes of three Guṇas (modes of Prakṛti), viz., worldly enjoyments and the means of attaining such enjoyments; be thou indifferent to these enjoyments and their means, rising above pairs of opposites like pleasure and pain etc., established in the Eternal Existence (God), absolutely unconcerned about the fulfillments of wants and the preservation of what has been already attained, you be self-controlled.
In this shloka, Bhagavān asks Arjuna to rise above the influence of the three Gunas i.e., Sattva (mode of goodness), Rajas (mode of passion) and Tamas (mode of ignorance). Let's understand this in detail.
The spectrum of the Vedas
- The Vedas are the ultimate authority of guidelines for the embodied soul to live a fruitful life.
- Hence, the Vedas have the guidelines and instructions that overlaps with the sphere of influence of the three Gunas.
- Those who are Sattvik in nature extract the Sattvik teachings of the Vedas.
- Those who are gripped by material benefits and ambitions are selective towards the Rajasik instructions of the Vedas.
- Those who are overpowered by Tamo Guna adopt only the Tamasik practices mentioned in the Vedas.
What enables a seeker to elevate to the state of a transcendentalist (the one who has transcended the three Gunas)?
There are three aspects to the same as stated below:
1. Rise above dualities
Life is a sequence of Dwandwa or dualities. Say for example, happiness and sadness; victory and defeat; profit and loss; honor and dishonor; appreciation and criticism etc.
Say for example, in the world cup, India won all the matches and reached the final. The fans are elated with happiness. Up on loosing the finals, the fans are now gripped by sorrow.
Pleasure and pain are the two sides of the same coin. Just like a wheel, one has to pass through the nodes of happiness and sadness.
How does an elevated soul perceive the dualities of life?
Say for example, in the world cup, India won all the matches and reached the final. The fans are elated with happiness. Up on loosing the finals, the fans are now gripped by sorrow.
Pleasure and pain are the two sides of the same coin. Just like a wheel, one has to pass through the nodes of happiness and sadness.
How does an elevated soul perceive the dualities of life?
- Bhagavān says that a transcendentalist sees both pleasure and pain from a state of equanimity.
- Such an elevated person is neither elated with happiness when the situation is favourable nor is gripped by misery and dejection when the outcome is unfavourable.
- Rising above dualities implies the art to remain balanced (irrespective of the situation) and view the dualities from a state of equanimity.
- One can rise above dualities of life by firmly and constantly fixating the mind upon the Supreme Divine
Life would keep throwing bitter lemons at every stage. It is up to the seeker to embrace a positive outlook towards the same instead of remaining bitter.
2. Cut through the spiral of acquisition and preservation
- When we acquire material assets (say wealth, property etc), we then strive hard to preserve the same.
- The material desires are never-ending and one desires to acquire more.
- Those who function from lower states of consciousness are even gripped by unhealthy comparison and jealousy.
- If a neighbour owns an advanced model of a car or acquires any other material asset, the one gripped by comparison and jealousy desires to acquire more than the neighbour.
- Such persons are in a pursuit of seeking material goals and assets which are insatiable.
3. Self realisation
The one who is a realised soul has attained the absolute truth about the Atman. Such realised souls are on the path to transcend the three Gunas.
yāvānartha udapāne, sarvataḥ(s) saṃplutodake,
tāvānsarveṣu vedeṣu, brāhmaṇasya vijānataḥ. 2.46
A Brāhmaṇa, who has obtained enlightenment, has as much use for all the Vedas as one who stands at the brink of a sheet of water overflowing on all sides has for a small reservoir of water.
Bhagavān now explains how the elevated one has fixated his mind upon the Supreme Divine, remains unphased and untainted by the delusions of the material realm with an example in this shloka.
The state of an unelevated being functioning from lower levels of consciousness
- An unelevated being who functions from a lower state of consciousness would be easily perturbed with the situations of the material realm.
- Say for example, if a person was a chief minister of a state, he would never settle and agree to hold a position of a collector.
- In the same manner, a highly qualified Dean of a top university would never agree to be demoted to the position of a teacher in a kindergarten.
- The ego-centric consciousness seeks for power, position, status, wealth, prestige and other material ambitions
Consider the example where one is at a lake or the banks of the river Ganga. In this scenario, would one remember a small puddle of water or a pot filled with water at home? The answer is no.
Consider another example of the season of summer. The scorching heat reminds us about the importance of every drop of water. On the contrary, a person in a flood affected area would not think about the importance of every drop of water.
In the same manner, the one who has transcended the three Gunas, who is now a realised soul by attaining Brahma Gyaan, would remain untainted by the delusions of material realm and remain unaffected by any of the material entities and benefits.
In the same manner, the one who has transcended the three Gunas, who is now a realised soul by attaining Brahma Gyaan, would remain untainted by the delusions of material realm and remain unaffected by any of the material entities and benefits.
karmaṇyevādhikāraste, mā phaleṣu kadācana,
mā karmaphalaheturbhūr, mā te saṅgo'stVākarmaṇi. 2.47
Your right is to work only and never to the fruit thereof. Do not consider yourself to be the cause of the fruit of actions, nor let your attachment be to inaction.
This shloka is one of the popular shlokas of the Srimad Bhagavad Gita. At the same time, this is the most misunderstood and misinterpreted shloka.
Common misinterpretation
You have the right to perform the Karma or actions but no right on the fruits.
The actual interpretation
Common misinterpretation
You have the right to perform the Karma or actions but no right on the fruits.
The actual interpretation
- We do not have a right to perform the actions. We are only eligible or entitled to perform the Karma or actions.
- We are not eligible or entitled towards the fruits of actions.
- What would be the results of actions?
- When would we obtain the fruits of our actions?
- How would the results be bestowed upon us (quantity of returns)?
- Every action will have a positive or a negative outcome.
- We incur positive merits for a noble deed and incur negative merits for commuting a sin.
- Hence, the result is certain for every action that we perform.
- Since we are not entitled to the fruits of actions, relinquishing the action itself is not the right path.
- Bhagavān explains that it is not possible to be free of actions.
- Hence, engaging in the better or higher actions is the right way forward.
- The seeker also needs to understand that if a seed is sown, it would result as a fruit bearing tree. If one appears for an exam, the results are certain.
- Every action or Karma will certainly yield a result. But, it is the nature of the Karma which we would reap as positive or negative karmic reactions
- The seeker also needs to understand that the results or fruits that one receives is not based on the stroke of luck.
- The fruits of the past life Karmas could be bestowed in the current life and the pious tasks or sins committed in the current life might yield the result or consequence in the present or next lives.
- We need to perform the actions but remain detached towards the fruits of actions.
- All actions are imperative and hence the concept of Akarma is non-existent.
yogasthaḥ(kh) kuru karmāṇi, sañgaṃ(n) tyaktvā dhanañjaya,
siddhyasiddhyoḥ(s) samo bhūtvā, samatvaṃ(y̐) yoga ucyate.2.48
Arjuna, perform your duties established in Yoga, renouncing attachment, and be even-minded in success and failure; evenness of mind is called "Yoga".
In this shloka, Bhagavān explains that one needs to relinquish attachment and expectations while discharging the actions. Only then, one will be situated in Karma Yog.
Consider the example of a parent. If the parent performs the dutites towards the child selflessly, it is Karma Yog. On the contrary, if the parent performs the duties towards the child with an expectation that the child would be a source of support during old age, it is an action propelled by expectation and attachment. Hence, it does not qualify as Karma Yog.
Bhagavān also explains that one needs to be balanced while discharging the actions. Just like a goldsmith who carefully weighs gold with utmost precision, the Karma or actions should be balanced.
There are two aspects highlighted by Swami Govind Dev Giri Ji Maharaj that every seeker should understand:
1. The actions should be performed with focus and concentration
We need to put in the entire focus on the task at hand.
Let's understand this with an example. Once, there was a man who would engage in preparing arrows for a living. Once, there was a procession arranged by the king which happened to pass by the man's place of work. But the man was so engrossed in making the arrows and hence he failed to notice the procession.
Then, a group of people enquired from the man if he witnessed the procession. The man replied by saying a no. The people then asked him that if he did not see the procession, did he atleast hear all the commotion (sound of trumpets, drums etc which were blasting away during the procession). The man once again replied by saying a no.
Bhagavān Dattatrey was observing this man and was pleased with the man's focus and concentration. HE is known to have 24 Gurus, but was still pleased with the exemplary focus of this man. The procession and the commotion around did not register in his mind as he was deeply engrossed in the task of preparing arrows.
2. Exercise caution while performing the prescribed actions
Let's say one puts in the best efforts to prepare for the exam. On the day of the exam, one realises that he/she prepared for the subject physics while the exam was on Math. All the efforts and focussed study now go in vain. Hence, one needs to exercise caution and alertness along with a single-pointed focus.
Consider the example of a parent. If the parent performs the dutites towards the child selflessly, it is Karma Yog. On the contrary, if the parent performs the duties towards the child with an expectation that the child would be a source of support during old age, it is an action propelled by expectation and attachment. Hence, it does not qualify as Karma Yog.
Bhagavān also explains that one needs to be balanced while discharging the actions. Just like a goldsmith who carefully weighs gold with utmost precision, the Karma or actions should be balanced.
There are two aspects highlighted by Swami Govind Dev Giri Ji Maharaj that every seeker should understand:
1. The actions should be performed with focus and concentration
We need to put in the entire focus on the task at hand.
Let's understand this with an example. Once, there was a man who would engage in preparing arrows for a living. Once, there was a procession arranged by the king which happened to pass by the man's place of work. But the man was so engrossed in making the arrows and hence he failed to notice the procession.
Then, a group of people enquired from the man if he witnessed the procession. The man replied by saying a no. The people then asked him that if he did not see the procession, did he atleast hear all the commotion (sound of trumpets, drums etc which were blasting away during the procession). The man once again replied by saying a no.
Bhagavān Dattatrey was observing this man and was pleased with the man's focus and concentration. HE is known to have 24 Gurus, but was still pleased with the exemplary focus of this man. The procession and the commotion around did not register in his mind as he was deeply engrossed in the task of preparing arrows.
2. Exercise caution while performing the prescribed actions
Let's say one puts in the best efforts to prepare for the exam. On the day of the exam, one realises that he/she prepared for the subject physics while the exam was on Math. All the efforts and focussed study now go in vain. Hence, one needs to exercise caution and alertness along with a single-pointed focus.
dūreṇa hyavaraṃ(ṅ) karma, buddhiyogāddhanañjaya,
buddhau śaraṇamanviccha, kṛpaṇāḥ(ph) phalahetavaḥ. 2.49
Action with a selfish motive is far inferior to this Yoga in the form of equanimity. Do seek refuge in this equipoise of mind, Arjuna; for poor and wretched are those who are the cause in making their actions bear fruits.
In this shloka, Bhagavān says that those who seek for material benefits, who are in a constant pursuit towards attaining material goals and who are gripped by expectations or attachments towards the fruits of actions are unable to embrace Karma Yog.
Bhagavān explains this further in the forthcoming shlokas which would be discussed in the next session.
The session ends with the prayer and Hanuman Chalisa.
Bhagavān explains this further in the forthcoming shlokas which would be discussed in the next session.
The session ends with the prayer and Hanuman Chalisa.
Question and Answer
Geeta Ji
Question : In current times, it is believed that one needs to excel in multi-tasking. But Bhagavān explains about unidirectional intellect. Kindly clarify.
Answer: When it comes to Sādhanā (meditation, Japa, chanting, pooja etc), one needs to practice a single pointed focus. On the contrary, any other house hold chores (say folding clothes) can involve multi tasking with other activities.
Gopalakrishna Ji
Question: Please explain the reference of the Vedas mentioned in shloka 45.
Answer : The Vedas are the ultimate authority for a fruitful life. But the teachings are in the spectrum of the three Gunas. Bhagavān advices to keep focus on the Supreme Divine who transcends the three Gunas.
Madhushree Ji
Question : What is Dharma?
Answer : It is not a cult or a religion. Dharma represents the right action.
Sundari Ji
Question: It feels like some people get the results without much effort while some do not even get the appreciation they deserve?
Answer : Consider this example. There is a factory and all workers are paid Rs 100 per day. Once, a manager came down to inspect the records and found that one worker was paid Rs 50 and the other was paid Rs 300. The assigned manager on duty explained that the worker who received Rs 50 had earlier availed for advance salary and the worker who received Rs 300 had not collected his daily wages from 3 days. Karma is also the same. The results may be bestowed in this life or in the next lives. Nothing is attained by the stroke of luck and everything is in accordance to the Karmic rules.
Question : In current times, it is believed that one needs to excel in multi-tasking. But Bhagavān explains about unidirectional intellect. Kindly clarify.
Answer: When it comes to Sādhanā (meditation, Japa, chanting, pooja etc), one needs to practice a single pointed focus. On the contrary, any other house hold chores (say folding clothes) can involve multi tasking with other activities.
Gopalakrishna Ji
Question: Please explain the reference of the Vedas mentioned in shloka 45.
Answer : The Vedas are the ultimate authority for a fruitful life. But the teachings are in the spectrum of the three Gunas. Bhagavān advices to keep focus on the Supreme Divine who transcends the three Gunas.
Madhushree Ji
Question : What is Dharma?
Answer : It is not a cult or a religion. Dharma represents the right action.
Sundari Ji
Question: It feels like some people get the results without much effort while some do not even get the appreciation they deserve?
Answer : Consider this example. There is a factory and all workers are paid Rs 100 per day. Once, a manager came down to inspect the records and found that one worker was paid Rs 50 and the other was paid Rs 300. The assigned manager on duty explained that the worker who received Rs 50 had earlier availed for advance salary and the worker who received Rs 300 had not collected his daily wages from 3 days. Karma is also the same. The results may be bestowed in this life or in the next lives. Nothing is attained by the stroke of luck and everything is in accordance to the Karmic rules.
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