विवेचन सारांश
Path of action & knowledge - Differentiating the Karma yoga & the Sāṃkhya Yoga
The session commenced with prayer to the almighty with lighting of lamp and obeisance to the Gurus.
गुरू ब्रह्मा गुरू विष्णु, गुरु देवो महेश्वरा
गुरु साक्षात परब्रह्म, तस्मै श्री गुरुवे नमः
The Guru is Brahma (the creator), the Guru is Vishnu (the preserver), the Guru is Maheshvara (Shiva, the destroyer), and the Guru is the embodiment of the Supreme Brahman."
ॐ कृष्णाय वासुदेवाय हरये परमात्मने॥
प्रणत: क्लेशनाशाय गोविंदाय नमो नम:॥
Om krishnaya vasudevaya haraye paramatmane||
pranata: kleshanashaya govindaya namo nama:||
Salutations to Sri Krishna Who is the Son and the Joy of Father Vasudeva and Mother Devaki,
Salutations to Him Who is the Boy of Cowherd Nanda and Who is Himself the Lord Govinda; Salutations, Salutations to Him again and again.
ॐ पार्थाय प्रतिबोधितां भगवता नारायणेन स्वयम् ।
व्यासेन ग्रथितां पुराणमुनिना मध्ये महाभारतम् ।
अद्वैतामृतवर्षिणीं भगवतीम् अष्टादशाध्यायिनीम् ।
अम्ब त्वामनुसन्दधामि भगवद्गीते भवद्वेषिणीम् ॥ १॥
"O Bhagavad Gītā, by which Partha (Arjuna) was enlightened by Lord Narayana Himself, and which was composed in the middle of the Mahabharata by the ancient sage Vyasa, O Divine Mother, the showerer of the nectar of Advaita, and consisting of eighteen discourses—I meditate on Thee, O Gītā, O affectionate Mother, the destroyer of rebirth!"
In Level 2 three chapters and in Level 3 three chapters are completed and learnt. As a recap, some questions for the audience.
- Question: What is the name of the 5th Chapter?
- Answer: Ria ji answered as “Karma Sanyasa Yoga”
- Question: What is the name of the 4th chapter?
- Answer: Sejal ji answered “Jnana Karma Sanyasa Yoga”
- Question: What is the name of the 3rd Chapter?
- Answer: Niyati ji said “Karma yoga”
As we can observe, all the chapters have Karma yoga in common, wherein Bhagavan explained it in detail.
In the 2nd Chapter, which is on “Sāṃkhya yoga”, Bhagavan spoke about tattva, meaning the concept of atma yoga on the knowledge about the soul and its journey leading to the road to liberation and merging with the supreme Paramatma in the end.
In the 3rd chapter Arjuna had sought clarification from Bhagavan when he asked:
ज्यायसी चेत्कर्मणस्ते मता बुद्धिर्जनार्दन |
तत्किं कर्मणि घोरे मां नियोजयसि केशव || 1||
व्यामिश्रेणेव वाक्येन बुद्धिं मोहयसीव मे |
तदेकं वद निश्चित्य येन श्रेयोऽहमाप्नुयाम् || 2||
Arjun said: O Janardan, if You consider knowledge superior to action, then why do You ask me to wage this terrible war? My intellect is bewildered by Your ambiguous advice. Please tell me decisively the one path by which I may attain the highest good.
Arjuna wanted to know which was the right path for him, as his mind was in a state of confusion, whether to follow the path of knowledge or the path of action. Bhagavān explained in detail about the Karma yoga to make him understand.
"Shraddhāvān labhate jñānam."
Those who approach with faith attain true knowledge. By going to great saints and listening to their teachings, we can gain understanding of the ultimate truth. If any doubt arises, we can also ask them questions to clarify.
Bhagavān further clarified in the 4th chapter:
न हि ज्ञानेन सदृशं पवित्रमिह विद्यते |
तत्स्वयं योगसंसिद्ध: कालेनात्मनि विन्दति || 38||
In this world, there is nothing as purifying as divine knowledge. One who has attained purity of mind through prolonged practice of Yoga, receives such knowledge within the heart, in due course of time.
Bhagavān said that undoubtedly the one who chooses the path of knowledge is on the right path; however, this can be attained only when the person performs the Karma or action with full faith in HIM.
The way to follow this was explained by Bhagavān in the verse in 4th Chapter:
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया |
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिन: || 34||
Learn the Truth by approaching a spiritual master. Inquire from him with reverence and render service unto him. Such an enlightened Saint can impart knowledge unto you because he has seen the Truth.
The liberated sages are the ones who can impart this knowledge to us and clear our doubts.
In the 5th chapter, Arjuna once again asked for some doubts to be cleared.
In the Bhagavad Gītā, every chapter is important to understand.
As an analogy, we can liken it to the river Ganga, a symbol of purity wherever it flows. People immerse themselves in its waters to purify themselves and wash away their sins. Originating from Gangotri in Uttarakhand, the Ganga traverses diverse terrains before finally merging with the Bay of Bengal. Wherever the Ganga flows, the land itself is sanctified by her passage.
5.1
arjuna uvācha
sannyāsaṃ(ṅ) karmaṇāṃ(ṅ) kṛṣṇa, punaryogaṃ(ñ) ca śaṃsasi,
yacchreya etayorekaṃ(n), tanme brūhi suniścitam. 5.1
Hence, Arjuna was confused about which of the two paths he should follow and which would be more beneficial for him.
Question posed to participants: If Bhagavān manifested Himself, what question would you ask Him?
Responses:
- Sejal ji said she would ask how He created the earth.
- Lokshith ji said he would ask how the universe was formed and how Brahmā, Vishnu, and Śiva came into being.
śrībhagavānuvāca
sannyāsaḥ(kh) karmayogaśca, niḥśreyasakarāvubhau,
tayostu karmasannyāsāt, karmayogo viśiṣyate. 5.2
Karma Yoga and Karma Sannyāsa Yoga both lead to virtuosity and well-being, ultimately guiding one toward the Supreme. Among the two, Karma Yoga occupies a special place, although both paths can lead to the final goal if undertaken with full faith and diligent effort.
- In Karma Sannyāsa Yoga, the practitioner engages in Karma not through mere physical actions of the body, like using the hands or limbs, but through intellectual and spiritual engagement. This includes activities such as chanting, bhajans, chintan (thinking), manan (reflecting), and meditation. The emphasis is on renouncing attachment to the fruits of action while performing duties with mindfulness and devotion.
- In Karma Yoga, on the other hand, one participates in physical action as an essential part of daily life. This includes helping others, performing good deeds, fulfilling one’s responsibilities, and engaging actively in society. Actions are performed selflessly, yet they remain a means of spiritual growth.
A general characteristic of those practicing Karma Yoga is a Rājasic nature, active, passionate, and engaged in worldly action.
Question: Which quality transcends Rājasic nature?
Analogy:
When butter is heated, the water content evaporates, leaving ghee, which is pure and refined. Here, butter represents Rājasic nature, and ghee represents Sattvic nature. Just as heat transforms butter into ghee, dedicated effort and engagement in good actions transform a Rājasic person into a Sattvic one.
Similarly, achieving excellence in any field requires effort and perseverance. For example, to score above 90%, a student must study diligently; sitting idle will not yield results. Likewise, the Karma one performs depends on one’s stage of life, occupation, and the effort applied: students should study, elders should fulfill their duties responsibly.
Bhagavān teaches that by performing our duties faithfully, according to our nature and responsibilities, one naturally cultivates the practice of Karma Yoga. The key lies in sincerity, faith, and dedicated action, which gradually elevate the practitioner toward the supreme goal.
jñeyaḥ(s) sa nityasannyāsī, yo na dveṣṭi na kāṅkṣati,
nirdvandvo hi mahābāho, sukhaṃ(m) bandhātpramucyate. 5.3
Arjuna is addressed as ‘Mahabaho’ (The mighty armed) by Bhagavān. The person who does not have any hatred towards anyone and is beyond material desires is considered as being the rightful person to be called as a sanyasi.
- Just by wearing an orange robe, a person cannot become a sanyasi. Wearing an orange garb and harbouring hatred in mind, and full of desires, cannot be a sanyasi.
- A true sanyasi has to be in the state of surrender to Bhagavān.
- A sanyasi is also equipoised whether it is in happiness or sorrow. Such a person is always peaceful and happy as they are liberated from all the shackles of emotions.
- Karma performed for oneself.
- Karma performed for others.
A true sanyasi remains unaffected by pride or humiliation, never claiming ownership of actions, and staying unperturbed in all situations.
Analogy: Water flows from one side of a bridge to another, without attachment to anything along its path. Similarly, we should remain detached, experiencing neither excessive joy nor sorrow. If someone appreciates us, it is pleasant; if appreciation is not forthcoming, we should simply focus on improving ourselves without judging or feeling sad.
In essence, a sanyasi’s mind is like the flowing river—steady, detached, and ever-moving toward the ultimate goal, unaffected by external circumstances.
sāṅkhyayogau pṛthagbālāḥ(ph), pravadanti na paṇḍitāḥ,
ekamapyāsthitaḥ(s) samyag, ubhayorvindate phalam. 5.4
If one chooses either of these paths sincerely, it will bear fruit, as explained by Bhagavān. Both paths are valid, but the choice should be based on one’s nature and capabilities.
In later life, when the stage of worldly duties and earning is complete, one can turn to chanting, bhajans, spiritual discourses, and contemplation, focusing the mind on understanding the higher truths.
A student, meanwhile, should concentrate on studies, while also worshipping Bhagavān and seeking His blessings—for guidance on the right path, for good memory, and for the ability to grasp and retain knowledge. Bhagavān, who resides within us, is fully aware of the effort we invest and always supports and takes care of us.
Bhagavān also knows the amount of effort that is invested by HIM who is within us too and takes care of us.
yatsāṅkhyaiḥ(ph) prāpyate sthānaṃ(n), tadyogairapi gamyate,
ekaṃ(m) sāṅkhyaṃ(ñ) ca yogaṃ(ñ) ca, yaḥ(ph) paśyati sa paśyati. 5.5
- The focus of the Jnana yogi is to attain the final destination of supreme Paramatma and similarly a Karma yogi also will be in this path of attainment.
- The one who understands this is a true knowledgeable yogi.
- The conclusion is that both paths lead to the same destination. The basic requirement is to do sadhana with full faith.
sannyāsastu mahābāho, duḥkhamāptumayogataḥ,
yogayukto munirbrahma, nacireṇādhigacchati. 5.6
A Karma Yogi who is free from desire for results and performs all actions with faith and remembrance of Bhagavān is naturally liberated and becomes one with the Supreme Paramātmā. Bhagavān clarifies that even through Karma Yoga, liberation is fully attainable.
Examples of Karma Yoga:
- A student studying diligently, helping parents, or performing any righteous action, all done as an offering to Bhagavān and with joy, constitutes Karma Yoga.
- During festivals, mothers prepare a variety of foods to offer to Bhagavān. Despite the hard work, they never feel tired because their mind is fully absorbed in offering everything to Him. Such a person, performing action with devotion, is called a Muni, one whose mind is fixed on Bhagavān.
Analogy: Imagine a lake filled with nectar water that can make one perfectly healthy. Between us and the lake stands a mountain, full of forests, shrubs, and wild animals. Crossing it is difficult, though possible. An alternate, easier route takes longer, say two months, but is comfortable.
Which path should one choose? Naturally, the relaxed route is tempting. However, the forest path, though challenging, is safe for a Sanyasi, as the wild animals recognize the purity of such a person and do no harm.
Similarly, a true Karma Yogi, who keeps Bhagavān in thoughts and realizes that all capabilities are His gift, can overcome hurdles with courage and faith. Following the path of Karma Yoga, while facing challenges, leads directly to Bhagavān. This steadfastness, devotion, and effort constitute true accomplishment.
yogayukto viśuddhātmā, vijitātmā jitendriyaḥ,
sarvabhūtātmabhūtātmā, kurvannapi na lipyate. 5.7
A Karma Yogi of this nature is engaged in action but remains unattached to its results. Actions do not cling to them, they neither feel pride in accomplishment nor sorrow in humiliation. Praise or insult are received as opportunities for learning and self-improvement. Even when one unknowingly performs undesirable actions, simply offering everything to Bhagavān and seeking His guidance restores balance.
In this state, one acts without the sense of “I did this,” and is neither elated by honour nor distressed by criticism. Every event is seen as Bhagavān’s expression, guiding the yogi to cultivate higher qualities. By dedicating all actions to the Divine, the yogi is free from both the fruits of merit (puṇya) and demerit (pāpa), remaining joyful, content, and unattached.
This is the perfect equilibrium of karma: acting fully, yet without bondage, and ultimately attaining Paramātma.
Here, Bhagavān describes the qualities of a Karma Yogi; in the following shlokas, He will describe the qualities of a Jñāna Yogi.
When we perform good actions, we may knowingly or unknowingly perform some undesirable actions too. If that happens all that we need to do is offer everything to Bhagavān and seek his forgiveness when HE will balance good and bad. One can reach the state of bliss by following this.
naiva kiñcitkaromīti, yukto manyeta tattvavit,
paśyañśṛṇvanspṛśañjighran, naśnangacchansvapañśvasan. 5.8
pralapanvisṛjangṛhṇan, nunmiṣannimiṣannapi
indriyāṇīndriyārtheṣu, vartanta iti dhārayan. 5.9
Tattvavit - The one who knows the tattva jnana, the knowledge of the ultimate truth.
A tattvavit has the following distinct capabilities, which do not affect him as he is detached from his senses and sees his physical self as not himself.
- paśyañ- when seeing
- śṛṇvan- while listening
- spṛśañ- touching
- jighran-smelling
- aśnan- eating or drinking
- Gacchan-moving or walking
- Svapañ-sleeping
- śvasan-breathing
- Pralapan-speaking
- Visṛjan-answering the calls of nature
- Gṛhṇan-grasping and understanding
- Unmiṣan- opening the eyes
- nimiṣan-closing the eyes
A knowledgeable person, like a Karma Yogi, is not attached to actions, even if they see, hear, or engage in them. They understand that actions arise through the body and the senses, but they are not the true doer. Their awareness separates the self from the body and mind, recognizing that the senses act, while the soul remains the witness.
These are the qualities of a Sāṃkhya Yogi, one who has the knowledge to distinguish the senses from the true Self. They understand that desire and attachment come from identification with the senses, not from the soul.
For example, consider a simple desire: if one ice cream is not enough, a person driven by desire will want more and more, giving in to cravings. In contrast, a sanyasi or a self-controlled yogi eats only what is necessary or what is offered, without craving or attachment. Their contentment is not accidental, it is the natural result of self-discipline and inner awareness.
We can gradually cultivate this contentment in our own lives. A practical way to begin is through fasting or mindful eating. One can start by fasting for half a day, or by eating only a small portion of fruits, gradually increasing discipline over time. Sudden extremes are not advisable; the key is consistent, small efforts that train the mind and senses.
For children, fasting or self-restraint should always be approached under parental guidance. They should first seek permission, understand the purpose, and learn to follow the practice responsibly. This ensures that discipline is cultivated safely and joyfully, rather than as a burden.
brahmaṇyādhāya karmāṇi, saṅgaṃ(n) tyaktvā karoti yaḥ,
lipyate na sa pāpena, padmapatramivāmbhasā. 5.10
Bhagavān compares the Karma Yogi to a lotus leaf. Just as the leaves of the lotus float on water, so that water droplets fall upon them but neither stick nor wet them, a Karma Yogi performs actions without attachment. They act, yet remain untouched by the results, offering everything to Bhagavān with full surrender.
Similarly, to truly understand and remember any knowledge, one must listen attentively, read with full concentration, and revisit repeatedly until it becomes firmly imprinted in the mind. Arjuna’s repeated questioning exemplifies this approach; he asked over and over, not out of doubt, but to gain complete clarity and thorough understanding.
We are fortunate to have the same opportunity to learn the Gītā, guided by this effort of Arjuna, enabling us to grasp its wisdom deeply and integrate it into our lives.
- It is with the blessings of Bhagavān that we also attend these sessions.
- We should be thankful to HIM for showing us this path.
- Even if we make a mistake, we should ask for his forgiveness.
- We should try to help others and do good to others.
- Pray for others and develop such good qualities.
- Once this becomes a habit, it does good.
Whatever we do, ultimately we should offer it to Bhagavān Sri Krishna by uttering “Sri Krishnarpanamasthu”.
Question and Answer
Lokshith ji
Question:If we have memorised the Gītā, when we are born again, how will we remember it?
Dhanushya ji
Question: Will all children remember the Gītā in the next birth?
Answer: Not necessarily. Some may remember easily, while others may take many years. Nothing to worry about—what matters is consistent practice.
Adi ji
Question: Why are we born again and again?
Answer: We continue to be born until we attain Bhagavān. This human life is an opportunity to act rightly—without anger, hatred, or undesirable behavior—and perform good karma. Depending on our past karma, we may be born as humans, animals, or other beings. Using our intellect to perform good actions ultimately leads to better lives and, finally, union with Bhagavān.
Jiya ji
Question: If we perform activities done in a previous life, why don’t we remember them?
Answer: Remembering past lives could create confusion about previous families and situations. However, the characteristics of the three gunas are carried forward. Our focus should be on improving ourselves and praying to Bhagavān to attain Him.
Sejal ji
Question: If Hanuman ji also heard the Gita from Bhagavān Sri Krishna along with Arjuna, whether Hanuman also was fighting the war?
Answer: Hanuman was only on the flag of Arjuna. He was not fighting the war.
Sharayu ji
Question: Which are 84 lakh yonis? Is it that there are 7 lives as is generally told?
Answer: The concept of 84 lakh (8.4 million) yoni is broadly understood in terms of categories and numbers, such as:
- 9 lakh (900,000): Aquatic creatures (those living in water).
- 20 lakh (2 million): Immovable beings like trees and plants (sthavar).
- 11 lakh (1.1 million): Insects and reptiles (krimi).
- 10 lakh (1 million): Birds (pakshi).
- 30 lakh (3 million): Mammals and other terrestrial animals (pashu).
- 4 lakh (400,000): Humans and other conscious beings.
The 7 lives are stated as a general indicator. However, the creation of Bhagavān may be reborn in several lives until attaining liberation and merging with the Paramātmā based on the Good Karma that we collect.
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Compiled by: Geeta Pariwar – Creative Writing Department
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