विवेचन सारांश
Sattvik karma for Purity of mind & realization of the Self
The eighteenth chapter of Srimad Bhagavadgita is called 'Moksha Sanyasa yog - The Yoga of Liberation and Renunciation.'
The session began with the auspicious lighting of lamps followed by prayers. This was followed by salutations to Swami Guru Govind Dev Ji Maharaj and greetings to all students of the Gītā.
We have embarked on the journey of reciting the Gītā as well as understanding its meaning, with the divine grace of Yogeshwar, and blessings of Govind Dev Ji Maharaj; through the medium of Geeta Parivar. The eighteenth chapter is the last in the Gītā and is commonly referred to as an epilogue (Upasamhara). This last chapter is referred to as 'Ekadhyaya' (one comprehensive chapter) by Dnyaneshwar Ji as it is the summary of all the previous chapters from one to seventeen.
The summary of all the Vedas is found in the Upanishads, and the summary of all the Upanishads is found in the Gītā. Dnyaneshwar Ji refers to chapter eighteen of the Gītā as 'Kalashodyaya' (rounded pinnacle atop a temple). The entire Gītā is compared to a temple. The chapter on Bhakti yoga is considered its garbha griha (sanctum). The fifteenth chapter called Purushottam yoga is likened to the idol in the temple.
Sometimes for certain reasons if we are unable to go to a temple, we have darshan of the temple tower 'Kalasha' from afar and gain merit. Similarly, for some reason if we are unable to understand all the chapters upto seventeen, we can try to understand the eighteenth thoroughly to get to know the entire gītā. This does not mean that it would suffice to read only this chapter; as each chapter has its own learnings.
We make a train reservation to embark on a journey. On the day of the journey, because of the faulty clock, we tend to lose track of time. Later on realizing it, we coax the driver to speed up and we run to catch the train - at least to get into the last bogie after which we find the right coach and seat. Similarly, if we have hurried in all the previous chapters, we can learn in a nutshell by reading the eighteenth chapter.
The first chapter of the gita is called 'Arjuna Vishada yog' the yoga of Arjuna's dejection. During the great Mahabharata war, Sri Krishna became the charioteer for Arjuna. HE stopped the chariot between the two warring factions - the pāṇḍavas and Kauravas. Arjuna, when he surveyed the battlefield, found all his relatives, guru, mentor, and friends as opponents. This led him to depression as he did not desire to show his valour by killing them. He preferred to run away from the battlefield and take the path of sanyasa towards self realization.
In the second chapter, Bhagavān gave advice to Arjuna. HE explained the importance of karma or duty, the qualities of a 'stitah pragnya' ( a self restrained person), karma yoga, jnana yoga, Bhakthi yoga, etc. It is believed that Bhagavān's advice is complete by the fifteenth chapter.
मोघाशा मोघकर्माणो मोघज्ञाना विचेतसः।
राक्षसीमासुरीं चैव प्रकृतिं मोहिनीं श्रिताः।।9.12।।
Senseless men entertain a nature which is deluding and akin to that of Raksasas (fiends) and Asuras (monsters). Their hopes are vain, acts are vain and knowledge is vain.
Bhagavān mentioned about demons in chapter nine and in chapter 16 'Daivasura sampath vibhaga yog,' elaborated on the divine and demonic qualities as well as the duties to be performed as per shastras. Arjuna had a doubt that if one has no knowledge of shastras then what would his duties be? Bhagavān in chapter seventeen 'Shradha treya vibhaga yog' gave a detailed account of it.
How did Arjuna feel about all that was spoken by Bhagavān? He seemed to enjoy the conversation and was so involved to know more and more. We too on reading each chapter have an innate curiosity to read further and understand. Arjuna listened attentively to all that Bhagavān said. When we listen to a discourse which interests us, we lose track of time. We desire that the speaker go on and we immerse ourselves in his speech.
Dnyaneshwar Ji likenend it to a calf which upon having its fill of milk, hovers around its mother. All mothers who breast fed their children would have experienced it. The child would not like to leave her arms even after being fed.
Chapter eighteen begins with a question by Arjuna.
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.
"Arjuna said, 'O mighty-armed Hrsikesa, O slayer of (the demon) Kesi, I want to know the truth about sannyasa (renunciation) as also about tyaga (relinquishment).' "
Arjuna desired that Bhagavān tell him in detail about the two aspects. Arjuna addressed Sri Krishna as:
- Mahabhaho - Mighty armed. Bhagavān earlier had addressed Arjuna by this name. All kshatriyas are usually strong with mighty arms.
- Hrsikesa - Controller of senses.
- Kesi Nishoodanah - Slayer of the demon Kesi who came in the form of a horse.
All the three names are related and have been used with specific meaning and intention. Sri Krishna with his mighty arms, stuck his fist into the mouth of the horse (the demon Kesi assumed its form), suffocated it, and thereby killed him. The horse has been likened to the senses as both are restless in nature. Thus Sri Krishna has been referred to as the controller of senses which has been compared to a horse.
Arjuna desired to take the Saṃnyāsa route for moksha. He therefore wanted to know about renunciation and relinquishment in detail. Let us take the word Saṃnyāsa- 'Nyas' means sacrifice. So, "San nyas or Samyak nyasa" refers to relinquishment done in a proper manner. The word 'tyaga' refers to the action that is performed while the fruits of such action is relinquished.
Bhagavān went ahead to answer Arjuna's question in detail.
Bhagavān went ahead to answer Arjuna's question in detail.
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.
Before proceeding to explain HIS opinion, Bhagavān first dealt with the opinions of others in regard to renunciation and relinquishment.
Sri Krishna replied: The sages say that renunciation means forgoing an action which springs from desire; and relinquishing means the surrender of its fruit.
'Kavayaha' in sanskrit refers to poets as jnanis as they are able to think beyond and imagine. There can be none without performing karma however lazy he might be. There are different types of karma which includes:
- Vihit Karma (Prescribed Karma): refers to actions that occurs irrespective of our intentions - 'samashtigath' - at the macro level.
- Niyat Karma (Obligatory Karma): refers to that which we have to do - 'Vyashtigath' - personal. There are five types:
- Nithya Karma - Actions as a process performed daily. If not done, it is sinful and atonement has to be performed. Nithya karma should not cause any obstruction for others. For eg. blowing of conch at 4 am - if it is a "nithya karma" it might cause disturbance to all others within and outside the house. It can be any actions with the use of strength and time but not wealth. The action should be performed regularly without a break for eg. deciding to read the gītā be it a chapter or the whole text.
- Naimittika Karma - Actions that are performed on special occasions like festivals, full moon, no moon, fasting on ekadashi day, shraadh, etc.
- Kamya Karma - Actions to enjoy the pleasures of our desires. Eg; King Dasharata performed Putrakameshti yajna as he desired children. Another eg is to observe Sankarshti in order to be free from troubles.
- Prayashchit Karma - Small acts of self inflicted punishment for the sins committed by us. Eg. we might have expressed anger towards our loved ones. On realizing the hurt inflicted, we can decide to atone by remaining silent for an hour and meditate. Thereby we seek apology as words once uttered cannot be taken back. This helps to refine ourselves as we realize our mistakes and seek atonement for our sins.
- Avashyak Karma - Actions we do like sleeping, eating, drinking, running, walking, work, etc.
All of us perform actions. How should our actions be? It should be performed with full dedication.
Once a king desired that his kingdom be unique with beautiful buildings. So he called a famous mason and expressed his desire. Within two years, the mason had erected beautiful monuments, buildings, bungalows, houses, etc. all over the kingdom. The king and his subjects were very happy to see the buildings. The mason was handsomely rewarded for his devoted work.
The mason was tired of his hard work and so decided to leave for his village. He expressed his desire to the king and wanted to take leave from the kingdom. The king had one last work for the mason. He wanted the mason to build a beautiful mansion in his garden. The king was ready to cough up a lot of money and good material. He desired that the building be the best work by far.
Though the mason was tired, he heeded the king's request and quickly built the mansion withing fifteen days, with whatever material was available. He reported the status to the king. The king was curious and hence asked if it was his best by far. The mason replied that it was reasonably good though not the best. The king declared that the mansion was a gift to the mason. He was advised to bring his family from the village and to reside in the new mansion.
The mason was shocked to hear the king's words. He felt if he had known earlier, he would have taken more interest in making the mansion beautiful as the king had promised ample money and good material!
In whatever we do, we should put in our best efforts. One never knows, it may come back to us! We should ensure to perform sattvic actions and perform them to the best of our ability. The poets refer to kamya karma as Saṃnyāsa We tend to imagine a sanyasi as one who is clad in an orange robe. A sanyasi need not be so. In actuality, a person who sacrifices the kamya karma is a true sanyasi. One who is a recluse alone is not a sanyasi. A grihasthasti (family man) can also be considered a sanyasi after a certain age; as he moves to vanaprasta (dwelling in the forest), and ultimately Saṃnyāsa
Still others, 'Vichakshana' - (another group of jnanis), say that one who sacrifices the results of karma as mentioned in chapter 2 is a relinquisher. They have no expectations arising from their actions. They offer the results to Bhagavān - 'Om Krishnarpanasthu.'
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि।।2.47।।
Your right is for action alone, never for the results. Do not become the agent of the results of action. May you not have any inclination for inaction.
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.
Another group of jnanis called 'Manishis' (pure minded jnanis), say that all actions entail sins and therefore should be abstained. Another set of scholars say that yajna (ritual), daana (benevolence), and tapa (austerities), should not be given up.
These are the opinions of the four types of jnanis. Bhagavān then gave HIS views on renunciation and relinquishment.
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.
We can always seek clarification from many people, but we are most convinced if we get the opinion from the people we look up to like our elders, guru, etc.
Bhagavān addressed Arjuna by using the terms:
- Bharatasattama - The best in the clan of Bharatavamshi.
- Purushavyagra - The best among humans - He who follows the path of righteousness, is virtuous, and pure.
One should be qualified to listen and read the Gītā. One should accept the existence of Bhagavān to help us understand the Gītā. When we do not believe in spirituality and are disinterested, we raise several questions. Hence Gītā should be taught only to those who are interested. Nothing can be forced. If done so, a lot of fallacies arise as the person is a non believer. The qualities of Arjuna was the cause of explanation by Bhagavān.
Therefore, Bhagavān proceeded to give HIS version on renunciation and relinquishment. Bhagavān first dealt with tyaga which is of three types as explained in the next three verses.
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.
Bhagavān said that rituals, benevolence, and austeries should never be given up, instead, should be done by one and all. All includes sanyasi, tyagi, and the rest. What is yajna? It is not only rituals. It includes prayers, respect for elders, etc. Daana is not only with respect to wealth or material. Benevolence also includes devoting one's time, knowledge, etc. Tapa is also not restricted to penance as a recluse in the Himalayas. It also involves restraining oneself and put in efforts for hardwork.
By observing the above three, the pure minded sanyasi becomes refined and holy. Those who do not believe in yajna, daana, and tapa; but do it for show, will not become pure. Manishis are learned individuals who are sages; wise and knowledgeable. They perform actions sacrificing the results of such actions. They become pure by performing yajna which is meant for the welfare of all.
As we have seen in 'Shraddha treya vibhaga yog' how yajna is performed with chanting of mantras and as per the rules laid down in our scriptures. Plant based medicinal items are added to the sacred fire. The yajna is to pray to Bhagavān for the good of all people and not for the benefit of the self. Sanyasis perform yajna not for satisfying their desires but for the welfare of mankind. A family person also performs yajna for the good of all. The divine fragrance that emanates from the fire of the yajna improves the health of people present. Hence it is performed during Navarathri and other occassions.
Pujas or prayers to Bhagavān should be done daily. It is not only to ask for favours. Then why should we pray? Whenever we buy anything - be it in a store/ a car/ a house, we pay taxes just like water tax, land tax, road tax, etc. Bhagavān has done so much for us. HE has blessed us with the birth as a human, a place to say, enough food on the table, etc. We should be thankful and can reciprocate the favour to an extent by praying to HIM and thanking HIM for our well being.
We might feel that if we keep giving, we might have less and less. The shastras say that the more we give we get manifold returns. One has to experience it to understand. There are few who donate in crores. They experience pure pleasure. We should give as much as possible and inculcate the habit in our children as well. It should be made as a daily habit. It can be money, food to eat, clothes, or anything of value, spend quality time with senior citizens, helping others, etc.
Tapa in addition to penance, also encompasses such actions like fasting, which brings about certain hardship to the body. Why do we fast? It brings about control and balance in our system. Fasting on Ekadashi or other days help us experience hunger. Shastras say Bhagavān becomes happy with such actions as we endure hardships. Such actions make us better individuals though it may not be visible initially. We constantly paint and renovate our homes to make it beautiful. Similarly such tapas improves our personality.
Therefore one should perform yajna, daana, and tapa continuously as it makes us pure.
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.
Even these actions have to be undertaken by renouncing attachment and (hankering for) results. This is MY firm and best conclusion, O Partha.
Other actions will also have to be performed in addition to the above. One should keep performing good karma without attachment towards the results or have desires. The feeling of ego 'I' should be avoided while performing actions. These days we are obsessed with social media. We proclaim our achievements in our status on WhatsApp and later check who all have seen it and become judgmental. We desire to be praised for our actions and get disappointed when we do not get such attention.
Those who perform actions without expectation are never disappointed. Eg. Publicity of Geeta Parivar - those who are interested will definitely join the organisation. Expectations of praise or attention for our actions may lead to to disappointments. Thus we are our own reason for happiness and sorrow. We do good work which results in happiness. We have expectations from the world for the actions thus performed and disappointment leads to sorrow.
To give a discourse on chapter 18, one comes prepared. Sometimes become nervous, sometimes forget to explain. If the thought is that Bhagavān should guide the speaker to deliver HIS message, it results in satisfaction. If the expectation of the listener is to seek more clarity, the speaker should have the mindset to take the feedback positively and come back with renewed efforts. Despite good preparation, the circumstances are not favourable like while giving an examination. One tends to become nervous or fail to remember instantly despite studying well.
Despite the circumstances, we should do our actions to the best of our ability without any expectations of praise or reward. It is our duty to perform actions continuously which benefits the society at large. Bhagavān has no expectation of partaking the wealth if one is poor. We should donate only what we have but not borrow to donate. All actions of yajna, daana, and tapa should be done regularly for the welfare of all living beings.
This makes our life meaningful and the pure devotion of a bhakta pleases Bhagavān. Merely, showering money on Bhagavān by donating in temples will not suffice. The purity of mind that is the outcome of selfless actions is what makes Bhagavān closer to us. Yajna is not restricted to Brahmin varna (class) or there is no differentiation between man and woman. It is not merely praying at home or at a temple and touch the idol for having a good day. We can please Bhagavān from far by performing righteous deeds be it Mathrudharma (duty of a mother) - to take care of the home and children. By ignoring one's dharma and only reading the gītā or only working away from home is wrong.
Duty comes first and then only helping others in their tasks. We have the wrong notion that touching the idol of Bhagavān results in his blessings. We should endeavour to reach Bhagavān through our mind by our actions. We can thus experience Bhagavān within us. By taking a selfie and proclaiming in our status of our visit to temples; yields no benefit. It is not that we please Bhagavān by visiting temples or perform pujas. Bhagavān is more pleased when we perform our duty to the best of our ability and experience HIM through our mind as HE is always within us.
All other varnas like Kshatriyas, Vaishyas, and Sudras will also have to perform their duty to realize Bhagavān. A Brahmin merely performing rituals in the temple with an impure mind cannot realize Bhagavān. The purity of mind in all individuals alone helps to realize Bhagavān within. Actions should be devoid of attachment and there should be no desire for the fruits of our labour. This is the view of Bhagavān.
There are three types of tyaga (austerities). They are:
- Sattvik
- Rajasik, and
- Tamasik
Amongst the three, only that which is worthwhile is sattvik tyaga! The other two modes will not help us in realizing Bhagavān.
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.
The renunciation of obligatory acts is not proper. Abandonment of these through delusion is declared to be Tamasika.
This verse deals with tamasik tyaga. We have to perform actions and relinquish its results. Sometimes we become lazy and skip the actions altogether. Sometimes we consider all actions are laced with sin. Actions results in both merit and sin. When we feel that a certain action has only negative result and thus avoid action, it results in sin. For eg. if we are lazy and do not perform yajna, daana, and tapa regularly, it results in sin.
Desires are a result of our tamasik nature. If desires, prevent us from performing our nithya karma, it results in sin. The duties laid out in our scriptures based on the
- varnas (class) be it Brahmin, Kṣatriya, Vaishya, or Shudra;
- based on stages of life be it Brahmacharya, Grihastharti, Vanaprastha, or Sanyasi;
- based on our nature, and
- based on the situations;
should never be ignored but to be performed at all cost. Scriptures have stressed on the importance of yajna, daana, and tapa; which should be performed by all based on their economic level. Bhagavān has said that there is no excuse for anyone. We therefore should not ignore performing under any pretext.
Why did Bhagavān say it to Arjuna? Arjuna was a Kṣatriya by birth. Arjuna earlier told Bhagavān that he did not desire to wage war as it would result killing his loved ones which will incur sin. A Kṣatriya's duty is to fight. If he fails to fight citing reasons like it would result in death and sin, and he abstains from his duty; it will incur sin.
This same principle applies to us. In whatever varna we belong, we should perform our duty without any excuse. Most households perform Satyanarayana puja. We may think, that it entails a lot of work like cleaning the house, making prashad, buying a lot of materials for the puja, a lot of work to tidy up after the puja, inviting people to partake in the prashad, and hence no rest as the puja stretches for a long time as one has to listen to the stories as well. Thinking of the extent of work, we sometimes avoid performing the puja altogether.
This is a wrong notion. If our scriptures have advised us, then we should happily engage in such activities with great devotion giving our all in the process. We will incur sin if we avoid karma thinking of the hardship and elaborate work. What our ancestors have performed and has been carried on since ages, should definitely be done by us as well. Only then it will be carried forward by our progeny; otherwise they would be clueless.
If such rituals were performed on a large scale by our ancestors, we should keep the tradition alive atleast on a small scale in the presence of near and dear ones. The children would thereby understand what is the family tradition and how it is performed. Hence Bhagavān made it clear that if we relinquish our duty as a result of desire, then it is tamasik and will incur sin.
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.
Whatever action one may relinquish merely as being painful, from fear of physical suffering, he, having resorted to renunciation based on rajas, will surely not acquire the fruits of renunciation.
If our mind is not pure and think of the hardship to endure, then we will not incur any merit. We may pay a handsome amount to the Pandit who performs the puja to keep him happy; but it would not yield any merit. If the Pandit performs the puja with devotion, he will acquire merit for his actions but not the one who conducts the puja disinterestedly without involvement or presence.
Thus if one is sad about the physical suffering to be endured and thereby avoids performing actions it is called rajasik tyaga. This kind of relinquishment will not lead us to Bhagavān.
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.
He who performs an obligatory action, because he believes it to be a duty which ought to be done, without any personal desire to do the act or to receive any return - such renunciation is Pure.
That which is worth is therefore sattvik tyaga. The other two viz tamasik tyaga and rajasik tyaga are tyagas too, but without any merit as the action itself has been sacrificed in the process. We should perform yajna, daana, and tapa without the feeling of 'I am the doer.' We should have the feeling of 'Nimitta' the medium through which Bhagavān works. Whatever be the large scale operation, we are only the medium through which actions are performed.
Whatever be our actions, be it taking care of our children or parents, we should do with a pure heart and with great devotion. The feeling of ego should not come in the way. We should not do service to our parents with an expectation of acquiring their property. Sattvik tyaga does not entail expectation of the results of our actions to be enjoyed by us. One should perform actions duty bound without expecting to enjoy the results and have no attachment as 'I am the doer.'
Can all do sattvik tyaga? If not, who can do it? Can we give up our desires? Not as yet. We desire good things for our children, want a house for ourselves, etc.
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.
The wise man who has attained purity, whose doubts are solved, who is filled with the spirit of renounciation, does not shrink from action because it brings pain, nor does he desire it because it brings pleasure.
'Kushal karma' refers to yajna, daana, and tapa performed without any expectation of enjoying the results of such actions. Such actions helps us in realizing Bhagavān and we are thus freed from the cycle of birth and death.
'Akushal karma' refers to karma or actions performed with great expectations of the outcome of such actions which will be enjoyed by us. The action in itself may be good but the intention of expectation is undesirable. Our good actions (sakama) does not lead to moksha but definitely another birth to enjoy the merits of our actions.
'Akushal karma' also refers to 'Nisheda karma' (forbidden and undesirable actions) which lead us to lower births in the next karmic cycle.
A sanyasi performs 'akushal karma' but not nisheda karma; with the thought of performing his duty with great devotion. A sattvik person has no 'Raag' (attachment or liking) and 'Dwesha' (dislike or aversion). A sanyasi does not relinquish the merits of good actions because of dislikes. He is the one who strictly adheres to the principles enumerated in the scriptures while performing karma. He will not see it with aversion when performed by others; though he would do only that which the scriptures dictate.
A true sanyasi never doubts his actions. He does what is to be done without expectation of results. He offers all his actions to Bhagavān and is thus freed from the results.
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.
Since those still in the body cannot entirely avoid action, in their case abandonment of the fruit of action is considered as complete renunciation.
It was said earlier that a sattvik tyagi performs actions without attachment and relinquishes the results without aversion. If not sattvik, how can others perform actions? It is not possible to avoid all actions while still living in this physical body. Hence Bhagavān said that sarificing the fruits of ones labour would suffice. He would not be attached to the karma and neither the outcome of his actions.
The session thus ended with 'Om Sri Krishnarpanasthu.'
Question & Answer session:
Richa Ji
Question: What are the two types of karma? Who is a Manishi?
Answer: Vihita karma and Niyata karma. Manishi is a type of jnani whose mind is pure. The learned jnanis are called Vichakshana.
Moharir Ji
Question: Tamasik tyaga please explain?
Answer: One who performs actions with the expectation of name and fame.
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Har Ghar Gītā, Har Kar Gītā !
Let’s come together with the motto of Geeta Pariwar, and gift our Geeta Classes to all our Family, friends & acquaintances
आओ गीता सीखें, विशुद्ध उच्चारण के साथ
Learn Geeta, Spread Geeta, Live Geeta
|| OM ŚRĪKṚṢṆĀRPAṆAMASTU ||