हम पूर्ण, बोध स्वरूप, चैतन्य आत्मा होते हुए इतने सीमित एवं मोह, दुःख और भय ग्रसित क्यों हैं?

प्रश्न - क्या आत्मा पूर्ण है, बोध स्वरूप है, चैतन्य है, मुक्त है? 

उत्तर- यह सत्य है कि आत्मा जो अस्तित्त्व है परम बोध स्वरूप है और उसे कोई बंधन नहीं है और वह हमारे अंदर भी बंधी हुई नहीं है और उसमें लेश मात्र भी अज्ञान नहीं है वह सदा मुक्त है.

प्रश्न- फिर हम पूर्ण, बोध स्वरूप, चैतन्य आत्मा होते हुए इतने सीमित एवं मोह, दुःख और भय  ग्रसित क्यों हैं?

उत्तर- जैसी प्रकृति होती है अस्त्तिव या आत्मा उसमें वैसा प्रतिभासित होता है जैसा हमारा शरीर है, प्रकृति है वैसी आत्मा प्रतिभासित दिखाई देती है. एक ब्लैक बोर्ड लीजिये जिसके अंदर एक, दो या कई छोटे बड़े घेरे गड़े हैं. आप समझें ब्लैक बोर्ड अस्तित्व या आत्मा है, जो घेरों के अंदर भी है और बाहर भी है. घेरा आपकी प्रकृति है. घेरे के अंदर और बाहर चैतन्य आत्मा के प्रभाव से प्रकृति (घेरा) चेतन हो जाती है और अलग दिखती है, आत्मा और प्रकृति के इस संयोग से उत्पन्न चेतन प्रकृति को विशेष चेतन कहते हैं. उसमें बुद्धि उत्पन्न हो जाती है अब उसे और अन्य घेरे छोटे बड़े अपने से भिन्न दिखाई देते हैं और यह दिखना ही जीव बुद्धि है. यही चेतन का बंधन है. इसी को ही संसार जीवात्मा कहता है. अस्तित्व या आत्मा का कोई बंधन नहीं है.

परन्तु तुम विशेष चेतन हो और तुम्हारी यात्रा विशेष से विशिष्ट चेतन की है. तुम अस्त्तिव या आत्मा का हिस्सा हो और तुम कभी भी अस्त्तिव नहीं हो सकते हो क्योंकि प्रकृति और आत्मा का बंधन अनादि है. इसलिए जीव भी अनादि है. तुम्हारा उत्थान हो सकता है, तुम्हारा पतन हो सकता है, यह  तुम्हारे हाथ में है. जब तक तुम मन के बंधन में हो तुम विशेष चेतन हो. जब मन तुम्हरे नियंत्रण में आ जाए तो तुम विशिष्ट चेतन हो जाओगे. जीव और ईश्वर दोनों जीव हैं एक विशेष चेतन है दूसरा विशिष्ट चेतन.

अस्तित्त्व और विशेष चेतन को समझें. जिस प्रकार सामान अग्नि सब जगह है पर वह न दिखाई देती है न किसी को जलाती है न कुछ पकाती है आदि परन्तु विशेष अग्नि लकड़ी ,घी, तेल, जंगल आदि के रूप में  जलती दिखती है वह जलाती भी है और कार्य सिद्ध भी करती है. इसी प्रकार अस्तित्व सामान अग्नि के रूप में सर्वत्र है और वह सदा अक्रिय है. विशेष अग्नि के सामान विशेष चेतन, करते हुए भोगते हुए भिन्न भिन्न रूपों में दिखाई देता है.

जीव की यात्रा ईश्वर होने की है जैसे कक्षा एक का विद्यार्थी शिक्षा प्राप्त कर एम ए पास कर लेता है उसी प्रकार जीव अपना अज्ञान नष्ट करते हुए जाग्रत होकर ईश्वर हो जाता है. ईश्वर वह है जिसके आधीन मन है, जो विशिष्ट होने के कारण दिव्य है. जहाँ तक अस्तित्त्व या आत्मा का प्रश्न है उसे आज तक कोई नहीं जान पाया फिर कोई अस्त्तिव कैसे हो सकता है. हाँ आप अस्त्तिव भाव अपने में अनुभव कर सकते हैं. यही वेदांत और भगवद्गीता कहती है पर शुद्ध बुद्धि से कोई समझे तो सही.

प्रश्न- शरीर के विषय में आपका क्या मत है?

उत्तर- सबसे पहले आप शरीर को सरल रूप से समझें तो हमारे दो शरीर  हैं  एक स्थूल शरीर जो दिखाई देता है और दूसरा सूक्ष्म शरीर जिसे बुद्धि कहते हैं. सूक्ष्म शरीर के अंतर्गत पांच ज्ञानेंद्रियां, पांच कर्मेंद्रियां सूक्ष्म रूप से, पंचमहाभूत सूक्ष्म रूप से , मन, बुद्धि, चित्त, अहंकार, अविद्या, काम और कर्म आते हैं इसके अलावा स्थूल शरीर बुद्धि की रचना है जो पंचमहाभूत स्थूल रूप से, काम और कर्म, अविद्या और बुद्धि और इन्द्रियों के संयोग से बनता है.

आत्मा दो नहीं, बहुत नहीं केवल अद्वैत अवस्था अवस्था है

आत्मा दो नहीं, बहुत नहीं केवल अवस्था अद्वैत अवस्था है निराकारऔर सर्वत्र है. 

वह आत्मा भिन्न भिन्न रूपों में दिखाई देती है.

दृष्टा भी वही है दृश्य भी वही है.

चेतन भी वही है जड़ भी वही है.

एक आत्मा भिन्न भिन्न रूपों में प्रतिभासित होती है.

इस प्रतिभासित आत्मा को जीव कहते हैं.

प्रश्न कर्ता -आत्मा एक है इसका क्या प्रमाण?  

उत्तर-आप आत्मा को निराकार मानते हैं ?

प्रश्न कर्ता -हाँ

उत्तर- जो भी तत्त्व निराकार होगा वह सर्वत्र और अनंत होगा. आप दो आत्मा कहैं या अनेक आत्मा कहैं, यदि आप उन आत्माओं को निराकार मानते हैं तो वह अनेक नहीं हो सकती हैं. क्योकि हर आत्मा सर्वत्र होगी अनंत होगी. इसलिए सब आपस में मिल जायँगी. इसलिए आत्मा अद्वैत अवस्था है.  

प्रश्न-प्रतिभासित आत्मा क्या है

उत्तर- आपका दर्पण में स्वरुप प्रतिभास है. असलियत नहीं. आप अपने चारों और भिन्न भिन्न प्रकार के शीशे रख लें जिन्हें गोलगप्पे कहते हैं अब आप कहीं पतले, कहीं लम्बे, कहीं मोटे, कहीं छोटे आदि रूपों में दिखाई देंगे.

दृष्टा द्वारा दृष्टा को देखा जाना

दृष्टा द्वारा दृष्टा को देखा जाना इस विषय को समझने के लिए आपको सृष्टि के सत्य का आभास जितना भी शब्दों से प्रकट किया जा सकता है जानना आवश्यक है. सृष्टि में या उससे परे एक चैतन्य पूर्ण तत्त्व है वह चेतन और अचेतन में बदलता रहता है. वह दृष्टा भी है और दृश्य भी है. कोई भी मनुष्य, प्राणी, पदार्थ, वस्तु, कर्ता, क्रिया आदि या तो दृष्टा हो सकता है या दृश्य. यदि आप सत्य जानना चाहते हैं तो आपको इन दोनों में जो कॉमन फैक्टर है उसे समझना होगा. इस कॉमन फैक्टर में स्थित होने से पहले विचार कभी एक नहीं हो सकता. विचार सदा विभाजित रहता है. इसी को मन का धरातल कहते हैं.

यह कॉमन फैक्टर क्या है? सृष्टि का प्रत्येक परमाणु, मनुष्य, प्राणी, पदार्थ, वस्तु, कर्ता, क्रिया में एक कॉमन फैक्टर है वह है अहम्. इसे  मैं, "I" कहते हैं. यह कॉमन फैक्टर आपके अहम् का भी अहम् है. आपके मैं का भी मैं है. आपके I का भी I है.

हमारा विषय दृष्टा द्वारा दृष्टा को देखा जाना है. यह तभी हो सकता है जब दृष्टा और दृश्य का भेद समाप्त हो जाय. जब केवल दृष्टा ही रहे. दृश्य भी दृष्टा और दृष्टा भी दृष्टा. आप एक मूर्ती को देख रहे हैं. जब आप मूर्ती से तदाकार हो जाते हैं तो दृष्टा और दृश्य समाप्त हो जाते हैं. आप में और मूर्ती में कोई अंतर नहीं रहता जैसा रामकृष्ण परमहंस और काली माँ की प्रतिमा के बीच अभिन्नता थी. इसी को तर्कानुगत समाधि कहते हैं. दृश्य भी दृष्टा हो जाता है. दृष्टा और दृश्य दोनों दृष्टा अर्थात एक हो जाते हैं. 

नींद में इसके विपरीत होता है दृष्टा और दृश्य दोनों दृश्य हो जाते हैं. दोनों अवस्था सत्य की हैं परन्तु नींद में दृष्टा के लोप हो जाने से सत्य बोध नहीं होता. अपनी अनुभूति नहीं होती. दृष्टा जब देखा जाता है और अपने को देखा जाते हुए अनुभव कर आनंदित होता है और वही अनुभव सत्य बोध कहलाता है. यह तभी अनुभूत होता है जब आप दृश्य और दृष्टा के कॉमन फैक्टर में होश में स्थित हो जाते हैं अर्थात दृश्य भी दृष्टा और दृष्टा भी दृष्टा. तभी परम सत अनुभव होता है. सरल शब्दों में जब होश में आप सुसुप्ति जैसी अवस्था क़ो प्राप्त हों तभी दृष्टा देखा जाता है यही स्वरुप अनुभूति है.

  

प्रकृति और माया में क्या अंतर है? क्या जीव इस माया का पति भी है और संतान भी है?

माया ऐसा शब्द है जिसे बच्चा-बूढ़ा, छोटा-बड़ा, गरीब-अमीर सब कोई जानते हैं और जानने के बाद भी माया को कोई नहीं जानता है. कबीर भी कह गए 'माया महा ठगिनी हम जानी.' यह माया है क्या? इसका क्या अस्तित्व है? यह किस प्रकार संसार में व्याप्त है और किस प्रकार प्राणियों को माया व्याप्ती है? हम जितना भी इसके विषय में जानने की कोशिश करते हैं यह उतनी गहन हो जाती है. शंकराचार्य इसे अनिर्वचनीय कह गए हैं. इसको बताया नहीं जा सकता. यह सत्य भी नहीं है, यह असत्य भी नहीं है. यह सत और असत से मिलीजुली भी नहीं है. यह आत्मा से भिन्न नहीं है, अभिन्न नहीं है और उभयात्मिका भी नहीं है, यह अंग रहित भी नहीं है, अंग वाली भी नहीं है, यह उभयात्मिका भी नहीं है. यह अद्भुत है. यह होती भी है, यह नहीं भी होती है. यह दिखाई भी देती है और नहीं भी दिखाई देती है. इसको स्पष्ट करना निश्चय ही कठिन कार्य है. वेदों से लेकर भगवदगीता और तत्पश्चात शंकराचार्य और अनेक आचार्यों द्वारा माया को समझाने के लिए कुछ शब्दों का सहारा लिया है परंतु उनके भाष्यकार और आधुनिक विद्वान माया को स्पष्ट करते हुए भली-भांति नहीं समझने के कारण या माया के प्रभाव से माया को पूर्णतया स्पष्ट नहीं कर पाए हैं.

आइए प्रश्न और उत्तर के द्वारा माया के विषय को समझने का प्रयास करते हैं

1-प्रश्न -माया क्या है?

उत्तर- परमात्मा की प्राकट्य शक्ति या कहैं क्रियाशील शक्ति का नाम महामाया है.

2-प्रश्न- क्या परमात्मा की कोई अन्य शक्ति भी है?

उत्तर -हाँ उसका नाम प्रकृति है.

3-प्रश्न-प्रकृति और माया में क्या अंतर है?

उत्तर- प्रकृति अक्रिय तत्त्व है और माया क्रियाशील तत्त्व है. प्रकृति जब क्रिया शील हो जाती है तो उसका नाम माया हो जाता है जब तक वह शांत और अक्रिय है तब तक वह प्रकृति है.

4-प्रश्न- ब्रह्म या ईश्वर की प्रकृति होने पर वह उसको किस प्रकार व्याप्ती है? यह तो उचित नहीं लगता.

उत्तर-वह ब्रह्म या ईश्वर को व्याप्ती नहीं है न प्रभावित करती है.

5-प्रश्न -जीव या कहें प्राणी ब्रह्म का अंश है उसे तो व्याप्ती है?

उत्तर-यह भासित होता है. जीव इस माया का पति भी है और संतान भी है. है. ब्रह्म जब इस माया रुपी अविद्या के साथ भासित होता है तो जीव कहलाता है. यह व्यवहारिक सत्ता है.

6-प्रश्न- समझ में नहीं आया स्पष्ट करें. ऐसा क्यों होता है?

उत्तर-इस संसार में केवल एक सत्ता है वह आत्मा, परमात्मा या ब्रह्म नाम से जाना जाता है. वह एक है पर अलग अलग रूपों में दिखता है. छोटे से छोटे कीट से लेकर मनुष्य, देवता, ईश्वर, यहाँ तक की मिटटी, पत्थर, सूर्य, चंद्र, तारे, हवा,पानी, अग्नि, आकाश, विचार, क्रिया, उपकरण, भाग्य, प्रकृति, माया सभी कुछ वही है. कहने का तात्पर्य है जगत वास्तव में जो दिखाई देता है वह नहीं है. केवल एक सत्य और एक सत्ता आत्मा है. जगत वास्तव में जो दिखाई देता है वह वास्तविकता नहीं है. यही माया है.

7-प्रश्न- जगत वास्तव में जो दिखाई देता है वह नहीं है. क्या आप इसे प्रमाणित कर सकते है?

उत्तर- हाँ. ध्यान पूर्वक इस विषय को समझें. परमात्मा क्या है? पहले इसे समझें. जो सब कुछ है,पूर्ण है, जिसमें सब कुछ है वह परमात्मा है. कोई भी हो वह आप हों, धूल का कण हो, ईश्वर हो, परमात्मा हो, हर एक के अंदर उसकी शक्ति होती है जो उसमें निहित होती है. जब वह प्रकट होती है तो उसे माया कहते हैं. चूँकि परमात्मा पूर्ण हैं तो उसकी प्रकृति भी पूर्ण अर्थात सब कुछ होगी. इसलिए प्रकृति की क्रियाशील अवस्था माया भी पूर्ण शक्ति है. उसमें सब प्रकार की शुभ,अशुभ शक्ति है. वह कुछ भी कर सकने में समर्थ है.आप उसे अपनी बुद्धि की तरह समझें. जो आपको गिरा भी देती है और ऊँचा उठा भी देती है. यही आपको भ्रमित भी कर देती है.

इस महामाया के दो रूप हैं 1- योग माया २- माया 1-योग माया- जिससे यह संसार की वास्तविकता दिखाई देती है सत्य को जानने वाली बुद्धि है जिसे ऋतम्भरा कहते हैं, बोधमयी है, प्रज्ञावान है और विवेकमयी है. यह पूर्ण विशुद्ध रूप सत्य को जानने वाली बुद्धि है. इसे विद्या कहते हैं. 2-माया - जिससे संसार अलग अलग रूपों में भासित होता है. यह भी बुद्धि है. सामान्य भाषा में इसे मन कहते हैं. इसे अविद्या कहते हैं. इसकी दो शक्तियां प्रमुख हैं a-आवरण शक्ति b-विक्षेप शक्ति इसके अलावा यह सभी प्रकार की रचना कर सकती है. आवरण का सरल अर्थ है काला कम्बल. इसने सभी जीवों पर काला कम्बल डाल दिया है जिससे उनको वास्तविकता दिखाई नहीं देती.

पहले समझें जीव क्या है महामाया विद्या और अविद्या जब किसी जड़ या अक्रिय तत्त्व को स्वीकार कर लेती है या कहें माया जब मूल प्रकृति से मिल जाती है और उसमें ब्रह्म अहम् रूप में भासित होता है तो तो वह जीव हो जाता है. परमात्मा तो सर्वत्र है. वह तटस्थ है. अहम् रूप में, या स्वयं रूप में सबमें व्याप्त रहता है. आप अपने को लें.आप जो हैं आपका जो अहम् है वह तटस्थ है कांस्टेंट है. बुद्धि जो त्रिगुणात्मक है वह कार्य कर रही है वह योगमाया भी है और माया भी है. इस बुद्धि के ऊपर या जीव के ऊपर माया कम्बल डाल देती है. परमात्मा सर्वत्र है. इसलिए बुद्धि के साथ जब वह आकार ले लेता है तो जीव कहलाता है. यह ब्रह्म का प्रतिभासित स्वरुप है. इस माया की एक शक्ति और अद्भुत है जिसे विक्षेप शक्ति कहते हैं. यह जीव को या बुद्धि को उन्मत्त कर देती है. नशे में धुत्त मनुष्य की तरह बना देती है. इस कारण उसको सत्य नहीं दिखता. माया द्वारा शुद्ध बुद्धि के ऊपर काला कम्बल डाल दिया जाता है, ऊपर से दो बोतल शराब पिला दी जाती है.अब आकारीय बुद्धि या जीव अपने को भूल जाता है और यह माया उसे जैसा दिखाती है देखता है, यही माया है. परन्तु जिस पर काले कम्बल का असर न हो और शराबी की जैसी उन्मत्तता न चढ़े वह माया मुक्त हो जाता है तब वह ईश्वर कहलाता है. अब वह योगमाया से युक्त हो जाता है I माया जिसे अविद्या कहा गया है उसके आधीन हो जाती है.

एक बात महत्वपूर्ण है जब प्रकृति ईश्वरीय शक्ति माया के कारण आकार ले लेती है तब वह आकार शाश्वत हो जाता है. आकार सदा रहता है पर उसका स्वरुप बदलता रहता है. इसी को जीव या लिंग शरीर या बुद्धि देह कहते हैं. आकार भी परमात्मा का भासित स्वरुप है. सृष्टि में जो कुछ भी है वह परमात्मा का भासित स्वरुप है. उसे नाम और रूप में देखना माया है. नाम रूप से अलग हो जाना माया मुक्त होना है. यही ईशत्व है. परमात्मा या आत्मा न कहीं आता है न जाता है. वह सबके साथ होते हुए भी सबसे अलग रहता है. उस पूर्ण परमात्मा की प्रकृति माया शक्ति के कारण अनेक प्रकार के आकार लेती रहती है. उन आकारों को सत्य मान लेना माया है और उन आकारों में परमात्मा को देखना मुक्ति का मार्ग है. परमात्मा का बोध, अहम् सर्वत्र रहते हुए भी सब से अलग रहता है. वह सब जगह है और सबसे निर्लिप्त है. इस अहम् को भी समझें. यह आपके मैं का मैं है. इसको जानकार जो इसमें स्थित हो जाता है उसे माया नहीं व्याप्ती है क्योंकि यह मायाके अहम् का भी अहम् है. इससे आगे परमात्मा को नहीं जाना जा सकता है.

अब इस विषय को कुछ सामान्य बातों से समझते हैं. हम संसार को अपनी इन्द्रियों (senses )के माध्यम से समझते हैं. आपकी एक इंद्री कम या अधिक हो जाए तो आपके लिए इस जगत का रूप या किसी भी दूसरे का रूप बदल जाएगा. कीट जिस रूप में जगत को देखते हैं पशु उससे अलग इस जगत को देखते हैं, मनुष्य अपने तरीके से देखता है. मनुष्य में भी हिन्दू अपने को हिन्दू देखता है, मुसलमान अपने को मुसलमान, ईसाई अपने को ईसाई आदि. यही माया है.यदि हमारे एक दो Senses अधिक हो जायें तो यह जगत हमें कुछ अलग दिखेगा. यही माया है, एक को अलग अलग रूपों में देखना. वास्तविक रूप में एक परम सत है जिसे परमात्मा कहते हैं वही जगत में भिन्न भिन्न नाम रूप में भासित होता है. नाम रूप में देखना और उस नाम रूप को सत्य समझना माया है. आपका मन माया है जहाँ सदा संशय होता है. सत्य बुद्धि योगमाया है जो सदा यथार्थ देखती है और जानती है..

यहाँ यह जानना भी आवश्यक है कि किस प्रकार यह सृष्टि जन्मी.

1-परमात्मा और प्रकृति अभिन्नता - यह सब कुछ अवस्था है. यह पूर्णावस्था है. यहाँ परम बोध है,

2-अहम् - बोध का अहम् रूप में प्राकट्य,

3-अहम् का प्रकृति में स्फुरण - इसी को परा प्रकृति और अपरा (मूल )प्रकृति का संयोग जाना जाता है,

4-महामाया

5-महामाया की सृष्टि,

6-जीव का जन्म परन्तु अचर रूप में दृष्टिगोचर,

7-चर का प्राकट्य,

8-चर अचर का विकास कालांतर में मनुष्य तत्पश्चात देवत्व और ईश्वर.

परमात्मा के अहम् से प्रकृति में स्फुरण होता है यह अहम् परा प्रकृति है और मूल प्रकृति अपरा प्रकृति है. परा से संयोग होने मूल प्रकृति महामाया हो जाती है. महामाया का अर्थ है क्रियाशील प्रकृति परमात्मा के अहम् के साथ. यही जीव का कारण है. `

Bhagavadgita- ch-18- The Yoga of Liberation through Knowledge

In this chapter of the Bhagavad Gita, Lord Krishna explains to Arjun the path to achieving salvation or liberation through knowledge. He advises Arjun to forget all religions and take refuge in the one true self, which is the source of all life. Lord Krishna identifies himself as the soul of all beings and the only God. The original Sanskrit word used in Bhagavad Gita for the "one true self" is "Vraj." Lord Krishna emphasizes that the soul is one in which there is no difference between himself and the individual soul. This is why the word "Mamekam" is used, which means "one and only." Lord Krishna further explains that as long as one thinks of him and themselves as separate, one cannot achieve perfection. The self-realization that Lord Krishna speaks of is detailed in the second chapter of the Bhagavad Gita. The essence of Gita Shastra is to seek the shelter of the one true self, which is the divine self. Lord Krishna explains that God takes birth to establish Dharma, the true nature of man. He preaches Dharma from place to place in Bhagavad Gita and urges one to leave behind the vanity of their virtues, attachment to sensory knowledge, company of lack, and the value of their best deeds. Whatever one's natural temperament, one should go to the shelter of God, the divine self. Lord Krishna advises letting go of everything and becoming centred on the self. He assures that once one becomes centred in the self, karmic bonds will vanish on their own. Thus, there is no need to worry about this matter. In summary, Lord Krishna's teachings in this chapter emphasize the importance of seeking refuge in the one true self, which is the divine self. He urges one to let go of all worldly attachments and become centred on the self to achieve ultimate liberation or Moksha.

 

                                

Arjuna asked, "O God! Sannyas and renunciation are often considered to be the same thing, but you have discussed them separately. Could you please explain the fundamental difference between the two? Are they the same or different?"1?

 

Sri Krishna spoke to Arjuna about charity, explaining that many forms of charitable acts are performed with the desire for personal gains, such as donating money, land, cows, building inns, wells, ponds, temples, schools, etc. Although those who engage in such acts may reap some benefits, they also face certain consequences. Sri Krishna then advised Arjuna that those who seek knowledge and enlightenment should abandon the pursuit of such actions. By renouncing desired actions, one can eliminate the desires of the mind. However, the body must perform natural deeds. Therefore, renouncing the results of such deeds while performing them is called "renunciation," and renouncing desired actions altogether is known as "Sannyas."2.

 

The speaker acknowledges that there are varying opinions on the renunciation of karma. Some wise individuals believe that all actions can be renounced, while others argue that actions such as deeds, donations, and austerities performed in devotion to God are not to be renounced. However, the speaker expresses their conviction on the matter3.

 

Hey Arjun! In Sannyas and renunciation, first, you hear about renunciation. There are three types of renunciation, Sattvik, Rajas, and Tamasic.4

 

Karma, charity, and penance done for the sake of God should not be renounced. However, they note that once a person achieves self-enlightenment, the situation may change. Until then, these practices should be pursued with sincerity, as they are instrumental in purifying the seeker. The speaker emphasizes that before attaining self-realization, these rituals should be viewed as a support for the seeker, similar to how a piece of wood is used as a means of support for someone who is drowning.5.

 

In this quote, the speaker addresses Parth (another name for Arjuna) and emphasizes the importance of performing karma, charity, penance, and other natural deeds for the sake of God. They stress that these actions should be performed with detachment and sacrifice of results, without a sense of ego or attachment. By doing so, one can become free from the bondage of karma. The speaker highlights that detachment is key in performing karma and that an unattached person can attain freedom from the cycle of birth and death.6.

 

It is essential to perform the prescribed karma. If someone fails to carry out the assigned action due to ignorance or foolishness, then that abandonment is considered Tamasic renunciation. Similarly, if a sick person gives up their medication because of their stubbornness or lack of understanding, it is also considered a form of Tamasic renunciation.7.

 

The concept of karma suggests that all actions have consequences, and some of these consequences may lead to suffering or sorrow. However, fearing the difficulty of karma, physical work, and abandoning karma are considered forms of Rajoguni renunciation. This is similar to a student giving up reading due to fear of hard work. In other words, it is a type of renunciation driven by the fear of challenges and the desire for comfort, rather than a genuine desire to transcend the limitations of one's current situation. Such renunciation is considered less noble than renunciation motivated by a higher spiritual goal or a sense of duty towards others.8.

 

The actions that the scriptures prescribe and that virtuous individuals perform should be considered duties and carried out in an unattached manner. This means that one should perform these actions without being attached to the outcome or result. This type of renunciation, where one gives up attachment to the fruits of their actions, is known as Sattvik renunciation. It is considered the highest form of renunciation because it is motivated by a desire to serve a higher purpose, rather than by fear or attachment. By performing actions in this manner, one can attain inner peace and spiritual growth, while also fulfilling their duties towards society and the world.9.

 

A Satoguni person who is truly renounced has an intellect that is free from egoism, the sense of being a doer, and doubts. Such a person remains equanimous in the face of both good and bad events, realizing that destiny plays a role in bringing about such events. Therefore, they do not worry when destructive events occur or feel overly happy when good events happen. This equanimity arises from their understanding that all events are temporary and subject to change. By eradicating doubts and cultivating a balanced intellect, the Satoguni person has achieved a state of true renunciation. They are not attached to the outcomes of their actions and have surrendered their ego to a higher power. This allows them to act in accordance with their duty, without being swayed by the lure of personal gain or the fear of loss. Such a Satoguni man is truly renounced because his intellect is right.10.

 

It is impossible for a person to completely abstain from all actions because basic bodily functions such as breathing, seeing, hearing, eating, and excreting cannot be eliminated. Therefore, true renunciation is not about giving up all karma, but rather, it is the renunciation of the attachment to the results of one's actions, and performing actions with detachment.11.

 

 

When a person performs karma with the desire for a particular result, it creates an attachment to that karma. There are three types of karma: good, bad, and mixed, and each type generates a corresponding result, similar to how a seed grows into a particular plant. However, one who renounces attachment to karma and resolves to detach themselves from the subjective world can overcome this cycle. By doing so, they end their cravings and desire for the world. Their actions become detached, and their connection to karma ends, freeing them from bondage.

Karma refers to the actions a person performs, which can be physical, verbal, or mental. Every action generates a corresponding result or consequence. If a person performs good deeds, they will receive good results, and if they perform bad deeds, they will receive bad results. This is the law of cause and effect, which is an integral part of Hindu and Buddhist philosophy. However, when a person performs karma with the desire for a particular result, it creates an attachment to that karma. This attachment can lead to further desires and cravings, which can trap a person in a cycle of rebirth and suffering. This is because karma generates a corresponding result, which can create a new cause, leading to a new effect, and so on. To overcome this cycle, a person needs to renounce attachment to karma and resolve to detach themselves from the subjective world. This means that they no longer perform actions with the desire for a particular result, but rather, they perform actions for the sake of performing them, without being attached to the result. By doing so, they end their cravings and desires for the world, and their actions become detached from the cycle of cause and effect. This detachment from karma leads to the cessation of suffering and the attainment of freedom or liberation.12.

 

Hey Arjun! These five reasons for all the actions are mentioned in the Sankhya philosophy, which tells how one can end the Karma’s.13.

 

Hello, Arjun! You are familiar with the five causes of action. The first cause is the body, which serves as the vessel for the spirit. The living spirit or Jiva resides within the body and experiences the body through the senses, which is the second cause. The Jiva is a reflection of the soul in nature, and it acts as the doer and enjoyer within the body. The third cause is Karana, which refers to the various senses that enable the Jiva to interact with the world. The fourth cause is the effort or gesture made through the organs, such as speaking with the tongue, seeing with the eyes, and walking with the feet. Finally, the fifth cause is the divine will, which creates favourable conditions for the Jiva to act. When all these causes come together, they create the karmic actions that shape a person's life.14.

 

The five causes, which are the body, living spirit, senses, actions, and destiny, are responsible for the actions of the mind, speech, and body. These actions can be either good or bad, depending on the intentions and motivations of the individual. The body serves as the physical vessel for the living spirit or Jiva, which interacts with the world through the senses. The senses enable the Jiva to perform various actions through the organs of the body. However, the outcome of these actions is determined by destiny or the divine will, which creates favourable or unfavourable conditions for the individual. This means that even if a person performs good actions, they may not always receive good outcomes due to their destiny. Similarly, if a person performs bad actions, they may not always face negative consequences if their destiny is favourable. Ultimately, it is important to understand that individual has control over their actions and intentions, but the outcome is not entirely in their hands. Therefore, it is essential to perform actions with good intentions and detachment from the outcome, rather than being attached to the result of the actions. 15.

 

Even after understanding the role of the five causes in shaping one's actions, some people may still be under the illusion that the soul or self is the doer of all karma. This is due to ignorance about the true nature of the self and the world. The self or soul is not the doer and karmas are the product of the interplay between the five causes. The ignorant people think the self is impermanent and constantly changing, and its actions are influenced by the body, mind, senses, and external factors. Therefore, it is important to overcome this illusion and understand the true nature of the self and the world. This can be achieved through spiritual practices such as meditation, internal journey, and regular study of Shruties, Bhagavadgita and right spiritual books. By doing so, one can attain a deeper understanding of the nature of reality and its place in it. 16.

 

The one who maintains the feeling that "I am the non-doer" and considers the soul as the non-doer is able to overcome the illusion of being the doer of all actions. Such a person's intellect does not get caught up in the material world, and they are able to see the soul within all beings. This type of person, known as a self-realized yogi, has transcended the dualities of good and bad, pleasure and pain, and is free from the bondage of karma. Even if such a person is involved in actions that may appear harmful or destructive, they do not perceive themselves as the doer, and therefore, they are not bound by the karmic consequences of those actions. When the sense of doer-ship is transcended, the question of who is the doer and by whom the deed becomes irrelevant. The self-realized yogi recognizes the ultimate reality that there is only one universal consciousness, and all actions and outcomes are a manifestation of this consciousness. 17.

 

In the context of karma, there are three components - the knower, the known, and the knowledge. The knower refers to the living spirit or Jiva, which is the entity that perceives and experiences the world through the senses. The known refers to the objects or entities that are perceived through the senses, such as sound, touch, form, taste, and smell. Knowledge refers to the understanding or awareness of these objects that is gained through perception. Karma can be divided into three parts - Karta (the doer), Karan (the instrument), and Kriya (the action). When the knower, which is the living spirit or Jiva, moves towards an object or task through the senses, it is called Karta. When the senses are used as instruments to act, it is called Karan. And when an action is performed by the senses, it is called Kriya. For example, when a person walks, the knower or Jiva moves towards the act of walking, the legs are the instruments or Karan used to walk, and the act of walking is the Kriya or action produced by the senses. Similarly, when a person speaks, the knower or Jiva moves towards the act of speaking, the mouth and vocal cords are the instruments or Karan used to produce speech, and the act of speaking is the Kriya or action produced by the senses. .18.

 

In this subject, the qualities, knowledge, deeds, and doer are divided in the Sankhya scripture. All the creatures of the universe and their functions are divided into three parts based on merits.19.

 

According to the concept of Sattvic knowledge, the knower, the known, and the knowledge are all absorbed in the supreme consciousness, which is the imperishable and supernatural spirit. When a person attains this knowledge, they are able to see the divine essence in all beings, and they understand that even though the divine is present in all beings, it manifests differently in each one of them. Sattvic knowledge is considered pure and enlightening because it leads to the realization of the ultimate truth and the unity of all beings. This knowledge allows a person to see beyond the superficial differences and divisions that exist in the world and to understand the underlying unity of all things. By cultivating Sattvic knowledge, one can overcome ignorance, attachment, and other negative qualities, and attain true spiritual enlightenment.

.

 

By Rajasic knowledge, a person sees the world through the lens of worldly intelligence and considers worldly knowledge to be of utmost importance. Such knowledge focuses on the differences between beings and the various expressions that arise from the three Gunas, which are Sattva, Raja, and Tama. Rajasic knowledge is considered to be a kind of knowledge that is characterized by passion, activity, and attachment to the material world. It tends to be driven by desires and seeks to fulfil personal ambitions and goals. While Rajasic knowledge may lead to success in worldly endeavours, it is ultimately limited in its scope and does not provide a complete understanding of the true nature of reality. In contrast to Sattvic knowledge, which leads to spiritual enlightenment and unity, and Rajasic knowledge, which is characterized by worldly desires and limitations.21.

Tamas knowledge is the lowest level of knowledge, as it is rooted in ignorance and leads to confusion and delusion. It is associated with the qualities of darkness, inertia, and lethargy, and is characterized by a lack of discrimination, wisdom, and discernment. Those who possess Tamas knowledge are unable to distinguish between good and bad, and their actions are driven by their ignorance and confusion. A fly does not differentiate between good or bad places to sit, it simply lands wherever it finds something to eat or rest on. It may land on garbage, excrement, or sweet fruit with equal ease and without any discrimination. This behaviour of the fly is an example of Tamas knowledge or ignorance because it has no sense of what is good or bad for its well-being. Similarly, a person who acts without discrimination, without any sense of good or bad, and without using their intellect, is said to possess Tamas knowledge. Such a person may indulge in harmful habits like overeating, substance abuse, or engaging in destructive behaviour without any thought of the consequences. They act without any discernment, and this leads to confusion and ignorance. In the context of the Bhagavad Gita, Tamas knowledge is often associated with individuals who are deeply attached to their desires and are unable to see beyond their self-interest. They are blinded by their ignorance and are unable to recognize the true nature of things. As a result, their actions are often misguided, inappropriate, and lacking in any sense of conscience or responsibility. It is important to note, however, that Tamas knowledge is not a fixed state, but rather a condition that can be overcome through the cultivation of wisdom, discernment, and self-awareness. By developing a deeper understanding of oneself and the world around us, we can move beyond the limitations of Tamas knowledge and embrace a more enlightened way of being.22.

 

 

Sattvik karma is the kind of action that is prescribed by the scriptures and performed without any sense of ego, bodily attachment, or desire for personal gain. Such actions are performed solely for the benefit of all beings, without any expectation of reward or result.23.

 

Rajas karma refers to actions that are performed with great effort and desire for a particular result. Such actions are often done to show one's respect or honour or to achieve a specific goal. The individual performing Rajas karma may work tirelessly, regardless of the circumstances or obstacles, with a strong desire for success. However, this type of karma is motivated by personal gain and may not always be aligned with the greater good or the well-being of all beings. It is also associated with pride and attachment to the fruits of one's labour, which can lead to disappointment and frustration if the desired result is not achieved. 24.

 

Tamas karma refers to the action that is done without any knowledge, discretion, or consideration of the consequences. It is done without any effort, enthusiasm, or interest, and no thought is given to whether it is even possible to complete the task or not. This kind of action is often done out of laziness or ignorance, and it results in nothing but loss and harm. For example, a person who tries to climb a mountain without any preparation, knowledge, or equipment is doing Tamas karma. They may get injured or hurt themselves or others around them, and the action will result in nothing but harm. Tamas karma is considered the lowest kind of an action because it is done without any sense of responsibility or awareness. It is often associated with ignorance, laziness, and darkness, and it leads to suffering and misery in life 25.

 

The performer of actions who is free from attachment, unaffected by the qualities of nature, devoid of ego, patient and enthusiastic, and remains unaffected by success or failure, is known as a Sattvic doer. They do not seek pleasure in success nor become unhappy in failure.26.

 

The doer who is driven by the desire for the fruits of their actions, who is greedy for wealth, property, position, and prestige, who is willing to harm others to achieve their goals, who is egoistic, hypocritical, and impure in their behaviour, and who is pleased with the success and saddened by failure is known as a doer influenced by Rajas.27.

 

The Tamas doer lacks the necessary skills and knowledge to perform a task, is lazy, and procrastinates on tasks that can be easily completed. They may also engage in destructive behaviours, such as destroying the livelihoods of others. The Tamas doer is characterized by a lack of enthusiasm, a tendency towards depression, and an overall sense of lethargy. They may also exhibit sly behaviour and a lack of concern for others.28.

 

O Arjuna, listen to the three-fold division based on the qualities of Sattva, Raja, and Tamas, which determine all the qualities of the mind, as well as Dhriti, which is the ability to hold the elements together.29.

 

Hey Arjun! Let me explain to you true wisdom. The one who understands the path of wisdom, which involves living in the world with a detached perspective and also the path of renunciation through pure knowledge, is fully established in the Supreme Divine. Such a person remains calm and undisturbed, just like the great sages Sanak and Sanatan. They know what actions to take and what not to take, and they understand the concepts of action, sin, fear, fearlessness, and protection of all beings. They are fearless, and they know that bondage is caused by attachment to the results of one's actions, while detachment leads to liberation. This kind of wisdom is called Sattvik intellect.30.

 

Hi Arjun! An intellect that lacks knowledge about religion, unrighteousness, karma, evil, and sin and acts without understanding the truth is called a Rajasik intellect. A Rajasik intellect is characterized by a lack of deep understanding and knowledge about the nature of reality, religion, and morality. Such an intellect may engage in both good and bad actions without fully understanding the implications of their actions. They may act impulsively, without considering the long-term consequences of their actions or the effects of those actions on others.31.

 

An intellect surrounded by Tamasik qualities sees unrighteousness as religion. This means that someone with a Tamasik intellect may have a distorted understanding of what is moral or ethical, and may even see unethical behaviour as acceptable or even desirable. Such an intellect may also see things in a distorted manner. For example, someone with a Tamasik intellect may see the day as night, or see things as their opposite. They may mistake poison for medicine, and vice versa. This type of thinking is considered foolish and unwise, as it can lead to harmful actions and decisions.32.

 

Hey Arjun! The power of conviction that enables the human mind, vital force, and senses to remain focused on self-yoga without wavering or being swayed by external factors is known as Satvik. This power is comparable to that of a woman who possesses the admirable quality of steadfastness and does not allow her mind to be drawn towards other men.33.

 

A person who possesses the Rajoguni power of conviction is driven by a desire for results. They are strongly attached to their religion, wealth, and work, and are willing to work with courage and enthusiasm to achieve their goals. The intelligence they use to pursue these endeavours and to gain profit is considered Rajasik.34.

 

A person who possesses the Tamasic power of conviction has very low qualities. Their intellect is inferior, and they lack the motivation to give up sleep, fear, worry, sorrow, and other negative emotions. They are easily overwhelmed by these emotions and have uncontrolled minds, just like a drunk person who becomes blinded by their intoxication. If such a person goes to sleep, they tend to oversleep, and they remain in a state of depression. They are plagued by constant mourning and suffer from a condition of persistent sadness known as depression.35.

 

Hello Arjun! Now let me tell you about happiness, which can be classified into three types based on its qualities. When a person practices activities such as bhajan, kirtan, contemplation, and meditation that are focused on connecting with the soul, they experience a type of happiness that is centred within themselves. This type of happiness is free from sorrow and brings an end to the individual's suffering. However, at the beginning of this practice, the person may feel as if they are experiencing something unpleasant or poisonous, as their mind and senses are accustomed to being focused on external subjects and pleasures. To stop these external cravings and redirect their focus towards the formless and unknown nature of the soul can be difficult and may seem bitter like poison at first. However, just as a child may feel education to be like poison, the result is always auspicious. As a person begins to experience self-joy and gets immersed in it, they realize that their determination to practice was worthwhile, and they experience a joy that is like nectar. This type of happiness that arises from the intellect's connection with the soul is known as Saatvik pleasure.36,37.

 

The happiness that arises from the coincidence of a subject and the senses can bring satisfaction to the ego, mind, and senses when the desired subject is found. However, if it is not found, then the same subject can cause great disturbance. It is not sufficient to simply repeat the subject to find satisfaction again. Therefore, in the beginning, this type of happiness may seem pleasing like nectar, but in the end, it can become bitter like poison. This is because nothing in the world is eternal, and this impermanence is the natural cause of disappointment and dissatisfaction. This type of happiness, which is dependent on the coincidence of subject and senses, is known as Rajasic happiness.38.

 

The happiness that arises from confusion during enjoyment and results in stupidity is known as Tamas happiness. This type of happiness is attained through sleep, laziness, and indulging in negative behaviours that may give temporary pleasure but ultimately result in harm. This type of happiness is characterized by a lack of awareness and consciousness, leading to a state of ignorance and confusion. Therefore, it is considered to be the lowest form of happiness, and the long-term effects are harmful to the individual's overall well-being. 39.

 

Hello! Yes, it is a fact that there is no creature on this earth, in the sky, in heaven, or in any place within creation that is completely devoid of the three qualities of nature: Sattva, Rajas, and Tamas. These qualities are present in varying degrees in every aspect of creation, from living beings to inanimate objects, and they interact with each other to create the diversity and complexity we see in the universe. It is the balance and interplay of these qualities that give rise to the different states of being and experiences that we encounter in life.40.

 

Varnashrama refers to the four-fold division of society based on one's nature (guna) and occupation (karma). The four varnas are Brahmins (priests and scholars), Kshatriyas (rulers and warriors), Vaishyas (merchants and farmers), and Shudras (labourers and servants). The concept of Varnashrama is believed to promote social harmony and provide a framework for individuals to live in accordance with their natural tendencies and abilities. However, it has also been criticized for promoting caste-based discrimination and hindering social mobility.41.

 

The passage suggests that one can achieve a state of centeredness by controlling the mind and subduing the senses through the intellect. This involves cultivating qualities such as tenacity, renouncing actions that are not aligned with one's values, maintaining inner and outer purity of mind, practising simplicity even in the face of adversity, showing unwavering reverence for God, and studying scripture to deepen one's understanding and connection to the divine. This approach is seen as a natural way of life for a Brahmin, emphasizing the importance of continuously seeking God through spiritual practice..42.

 

The passage describes the natural qualities of Kshatriyas, who are considered to be strong, brave, and sharp in any situation. Kshatriyas are said to be patient in every situation, able to handle any kind of trouble that comes their way, and skilled in their abilities. They are also described as non-aggressive, but capable fighters when necessary, generous in giving to others, and always seeking to please the divine. Finally, Kshatriyas are seen as caregivers, nurturing the people around them with a sense of reverence for God. 43.

 

The passage describes the natural deeds of the Vaishya, who are traditionally associated with agriculture, cattle-raising, milk business, buying and selling, and doing business with integrity, taking only fair profits without cheating in weight measurement. These activities are considered to be inherent to the Vaishya way of life. Additionally, the passage suggests that the natural act of the Shudra is to serve all the Varnas, including Brahmins, Kshatriyas, and Vaishyas. This includes providing various services and support to these social groups as part of their daily lives. Overall, this passage seems to describe the traditional roles and duties of the different Varnas in Hindu society, highlighting how each social group has its own natural deeds and ways of life.44

 

The passage suggests that committing oneself to righteousness can lead to an easier and more joyful life because one is able to perform actions that are in alignment with one's natural tendencies and abilities. This enables the person to become skilled in their chosen work and find fulfilment in their actions. The passage also implies that the ultimate accomplishment of the self can be achieved by aligning one's actions with one's true nature and values.45.

 

The passage suggests that all beings have originated from the divine and that it is important to worship this divine through one's natural and fixed deeds. It emphasizes that people should follow their natural tendencies and conduct their lives with honesty and integrity, just as a mother's natural religion is to feed her child. By aligning one's actions with one's natural tendencies, one can purify their intellect and attain ultimate accomplishment. This suggests that following one's dharma, or natural duty, is not only a way to live a fulfilling life but also a means to spiritual growth and self-realization. 46.

 

The verse suggests that it is better to stay true to one's nature or Dharma, even if it may not be considered superior to others. Adopting the nature of another may result in losing simplicity and causing a disturbance. Just as a Neem tree should not adopt the nature of a Mango tree, one should not try to adopt qualities that do not align with their nature. Each being is born with its own set of qualities and behaviour, and it is best to live a life based on those qualities without being affected by external factors. Even if one's natural karma may be flowy or appear defective in comparison to worldly standards, it is important to continue doing it without giving up. All actions require some level of hard work and may be associated with some flowy, just as fire is associated with smoke. Therefore, it is appropriate to do one's natural karma and not try to force oneself to adopt qualities that do not align with one's nature.47, 48.

 

When a person engages in natural actions, they become simple and undisturbed. They eventually become indifferent to these actions and can perform assigned duties with detachment. If a person renounces hope, frees themselves from the sense of "me" and "mine", and controls their mind, they can attain enlightenment and self-realization through the practice of yoga. With the attainment of enlightenment and detachment in their actions, they can break the bonds of Maya (illusion) and achieve the highest status of Siddhi. This passage is discussing the concept of detachment and its role in achieving enlightenment and self-realization. It suggests that engaging in natural actions without attachment can lead to simplicity and peace of mind, which allows for greater detachment and a deeper understanding of the self. By renouncing hope and overcoming the ego, individuals can achieve a state of detachment that allows them to perform their duties without being influenced by personal desires or attachments. Through this detachment and the practice of yoga, one can attain enlightenment, break the bonds of Maya, and achieve the highest level of spiritual attainment known as Siddhi. 49.

 

Hey Arjuna! The highest form of devotion in Jnana Yoga is the attainment of self-realization through knowledge. With the correct knowledge, one can break free from illusion and merge with the ultimate reality, known as Brahma. This knowledge involves understanding the true nature of the self and the universe, and recognizing that the individual self (Jiva) is not separate from Brahman. This realization transcends the limitations of the ego and material world, leading to a state of pure consciousness. In essence, this knowledge entails recognizing the oneness of the individual self with the ultimate reality and realizing that the material world is an illusion. Through this realization, one can attain self-realization and be freed from the cycle of birth and death."50.

 

The individual of pure intellect has become a subject of interest to Brahman, as they have overcome the impossibility of disbelief in God and have vanquished their contrary inclinations. By harnessing the power to control their mind and senses, they are akin to a chaste woman towards their soul. They have renounced attachment to sensory pleasures and the egoistic notions of "me" and "mine," as well as feelings of envy and malevolence towards others. This person leads a solitary and virtuous life, be it in a place of pilgrimage, in penance, or even in their own home. They consume light and moderate food, and their mind, speech, and body are restrained. They engage in constant self-meditation, focusing on the self and remembering Om through practice. They live with a sense of detachment from family, society, and the world.51.52.

 

The individual who is devoid of ego, the arrogance of the body, and doesn't consider themselves the owner of their power is always reliant on God. They are sincere and free from any pretence, with no desire to showcase their works. They are free from anger, have no interest in accumulating wealth, property, or family, and have transcended the notions of affection, me, and mine. They are peaceful and have silenced their desires, making them eligible to achieve the ultimate goal of self-realization. 53.

 

The person who has merged with Brahman attained a state of self-realization and lives in a perpetual state of joy. They have transcended the mundane pleasures and sorrows of life, and all aspirations and grief hold no meaning for them. Such a yogi, centred in the self, does not mourn for anyone, nor do they desire prestige, position, or anything else, as they have already attained the highest state. Such a great soul, who maintains equanimity towards all beings and has supreme devotion, ultimately attains the supreme self.54.

 

By keeping devotion towards me and being centred in the self, one can know my divine spirit, who I am, and what is self, and realizing me as the ultimate reality, attain self-realization. Recognizing me as the embodiment of absolute pure knowledge, one can attain the ultimate state of pure knowledge of the soul. If one perceives joy as a form, they merge with the ultimate joy, becoming a manifestation of ultimate peace, for I am the enlightened soul, the embodiment of pure knowledge and truth, as well as the ultimate source of joy and peace.55.

 

My dependent who is centred in self, who practices yoga and diligently performs all actions, attains the eternal, unmanifest, imperishable state and radiates knowledge that enlightens all.56.

 

Arjuna, you need to let go of attachment to the results of your actions and offer them to the divine. In doing so, you will cultivate a sense of detachment and inner peace, regardless of the outcomes of your endeavours. You will remain steady and composed in all circumstances, be it success or failure, joy or sorrow. This way, you will stay connected to your true self and remain on the right path.57.

 

"By practising Karma Yoga and Karma Sannyas in this way, you will become aware of your mind, intellect, and ego as manifestations of the soul. This will please your inner self and allow you to spontaneously overcome the bondage of Maya. However, if your ego is still intact, you will remain attached to the body. I have taught you about Jnana Yoga, Karma Yoga, Equanimity Yoga, Royal Yoga, and the qualities of the Triguna, but if you fail to grasp them due to foolishness, you will surely fall."58.

 

"Arjun, you must realize that if you ignore my teachings and continue to be stubborn in your belief that you will not fight this war, you will be going against the principles of Kshatriya Dharma. Your true nature is that of a warrior, and it is inherent in you to take up arms in the interest of public welfare and in times of war. Therefore, even if you don't wish to, you will have to fight."59.

 

Arjun, son of Kunti, you must understand that the karma which you are reluctant to perform due to your ignorance or delusion will still bind you, as it is in your nature as a Kshatriya. You were born with this inherent disposition, and therefore, you must fulfil your duty to engage in this war."60.

 

Arjun, you must comprehend that I, the soul, reside within the heart (pure intelligence) of all beings, possessing full divine abilities. It is my Maya that influences ghosts and living beings to act according to their actions, creating confusing circumstances or even causing confusion within the individual themselves.61.

 

Hence, it is imperative for you to acknowledge that each person's soul holds the potential to become a divine entity. Therefore, seek refuge in your soul, relinquish your ego, and strive to practice detachment persistently. It is only through attaining self-realization that you can achieve ultimate serenity and ascend to the highest level of existence..62.

 

I have shared this confidential knowledge with you because it can only be comprehended by individuals who practice virtuous deeds, possess pure intentions, is supremely knowledgeable, and strive for perfection in yoga. Thus, after hearing and understanding this knowledge, you must reflect upon it, and if it resonates with your nature, you should implement it in your conduct. Shri Krishna Chandra explained to Arjuna that even though he revealed this supremely secret knowledge to him, it would be futile if he failed to grasp its significance. It would be akin to attempting to cultivate rice on a stone. Thus, it is up to you to decide what you wish to do with this knowledge.63.

 

Hey Arjun! Listen again to my most secret and mystic word, you are very dear to me, you have been associated with me for many births, you have been born with the wealth of the Goddess, because of your loyalty to self, you are very dear to me, so again hear the most beneficial words.64.

 

To establish your mind in me means to fixate your mind and all your senses on the divine form of the Self. Become my devotee, continuously reflect upon the true nature of the Self and worship me. Among all actions, offering them to me in yajna is the highest form of devotion. Surrender all your actions to me. Self-realization is the ultimate goal of all existence, and by recognizing the true nature of the soul and offering your devotion to me, the Lord of all yajnas and God of all gods, you will attain the highest level of consciousness and ultimate liberation from karmic bonds. Moreover, there is a hidden truth here; by exclusively dedicating yourself to me, all Satvik wealth will come to you effortlessly. You will gain control over your senses, have a sense of detachment, and your actions will automatically align with your true purpose. This is the ultimate truth, and I am sharing this with you because of your devotion and attachment to me. .65.

 

Shri Bhagavan emphasizes the importance of going to the shelter of the one true soul, which is himself. He states that forgetting all religions and identifying with the soul is the essence of the Gita Shastra. The Sanskrit term 'Vraj' is used to represent this idea. It is essential to understand that there is no difference between the Supreme Being and the soul. In the tenth chapter of the Bhagavad Gita, Shri Bhagavan says, "Aham Atma Gudakesh Sarvabhutashayasthitah. 10-20", which means that he is the soul of all beings. Therefore, the word 'Mamekam' is used to signify the unity of the soul and the Supreme Being. Self-realization is the key to achieving perfection, and it is explained in detail in the second chapter of the Bhagavad Gita. By going to the shelter of the one true soul, which is God himself, and becoming centred in the self, all karmic bonds can be vanquished. Shri Bhagavan advises letting go of one's attachments and vanities, including one's virtues, sensory knowledge, company, and even the concept of religion itself. By understanding the self, one can become free from the bondage of karma and attain ultimate liberation. 66.

 

The teachings of the Bhagavad Gita should not be shared with just anyone. Only those who have the necessary qualifications, such as austerity and devotion, should be given this knowledge. Additionally, the teachings should not be forced upon anyone who is not ready or willing to receive them. Furthermore, those who have ill feelings towards the divine and those who are not enlightened should not be taught these teachings, as they will not have any positive effect on them. It is compared to growing crops in a dry and barren land without water, which will not yield any results. In the same way, teaching the Bhagavad Gita to those who are not ready or receptive will not yield any positive results. 67.

 

Such a person is a true devotee who loves the divine self supremely and is always self-reliant. He constantly seeks self-realization and shares the ultimate secret knowledge of the self with those who are curious and devoted to self-knowledge. The Lord expresses his conviction that no one in this world loves him more than such a person, and such a self-respecting yogi who shares the self-essence of the Bhagavadgita with his devotees is rare to find on this earth.68.69.

 

Indeed, the dialogue between us is highly spiritual and aimed at understanding the nature of the self, gaining victory over the material world, and attaining the ultimate state of the soul. The Bhagavad Gita is a sacred text that guides how to live a virtuous life and achieve self-realization. Those who study this text with sincerity and devotion will undoubtedly benefit from the sacrificial knowledge of God through knowledge, as it can lead to a deeper understanding of the true nature of the self and the world around us.70.

 

The Bhagavad Gita teaches that those who listen to the dialogue with devotion and divine wealth will be liberated from the bondage of karma. They will become free from the cycle of birth and death and will attain the highest state of consciousness. They will be born again in the house of yogis or great scholars, which means they will have the opportunity to continue their spiritual progress in their next life. The Gita emphasizes the importance of devotion, knowledge, and action in achieving liberation and attaining the ultimate truth. It teaches that by following the path of righteousness and dedicating oneself to the divine self, one can transcend the limitations of the material world and achieve ultimate bliss.71.

 

Hey Arjun! Did you listen to this sermon with a focused mind, did your foolishness, ignorance, and based intelligence destroyed, did your mental impotence come to an end, have you understood the self, have your feeling of living spirit ended, are you centred in the divine spirit.72?

 

Thanks to your grace, O Lord, I have gained self-knowledge and a deeper understanding of the expansion of the soul. Your direct guidance has destroyed my intellectual ignorance and unveiled the memories of my past lives, dispelling all my doubts. You are the cosmic soul, the divine, the supreme yogi, and I acknowledge your authority. I pledge to follow your commands.73.

 

Sanjay reported, "O King, the sermon delivered by Lord Krishna to the great soul Arjuna, who had succumbed to mental weakness amidst the two armies, was truly remarkable and enthralling. It bestowed a complete understanding of the principles of nature, action, the self, divinity, and spiritual wealth, as Arjuna had desired. The Lord revealed his divine form, showcasing his divine powers, and I heard and witnessed it all directly."74.

 

"I am deeply grateful and indebted to Maharishi Ved Vyas, whose divine grace and glory enabled me to have the vision to hear Lord Krishna's teachings and witness the great form of the soul. It is only by his grace that I was able to have this divine experience."75.

 

Hey Rajan! The religious dialogue between Lord Krishna and Mahatma Arjuna is the ultimate source of my happiness, and I am overjoyed every time I recall it. Listening to this discourse has enabled me to centre and fix myself in the self, and there is nothing but joy within me76.

 

"Hey, Rajan! Sri Krishna's self-form was vast and unparalleled, with no end in sight. It extended beyond the universe and even beyond that, encompassing both the Para and Apara Prakriti, along with all the elements of the universe. It was this form that endured the war and its aftermath. Recalling this fills me with wonder and brings me immense joy time and again."77.

 

Hence, O Rajan! You must be certain that Sri Krishna is absolutely divine, the embodiment of pure and ultimate knowledge and with the Pandavas. He is the lord of Brahma, Vishnu, and Shiva, and even transcends the Para and Apara Prakriti. All creation arises from him, and he bestows immense grace and affection on Mahatma Arjuna. Through Krishna's teachings and self-realization, Arjuna has achieved natural memory. Therefore, it is my conviction that wherever God and Arjuna are present, there is victory, good fortune, success, the means to accomplish work, wealth, pride, divine virtues, and prestige78.

om tat sat

Bhagavadgita ch-17- Yoga of Trigonistic Reverence

 

 In this chapter, Shri Krishna elucidates to Arjuna the three types of reverence that manifest in living beings - Satvik, Rajasik, and Tamasi. These differing forms of reverence arise due to the dominant quality of nature within each individual, as all beings are composed of the three qualities of Apra Prakriti (Maya). The sacraments of the soul are shaped by the qualities of nature, which in turn create the mind and the resulting actions. This order continues from one birth to the next, and the three qualities of the soul are not easily shed. Therefore, those individuals possessing similar virtues to the rituals will exhibit corresponding forms of reverence. Sattvik living beings hold dear foods that are juicy, smooth, stable, and fresh, with long-lasting effects that promote longevity, strength, health, happiness, and love. In contrast, Rajasik individuals prefer foods that are bitter with a high acid content, sour and salty, very spicy or pungent, and dry, which can cause discomfort, anxiety, and disease in the body. People of the Tamas trend, on the other hand, have an affinity for undercooked, juiceless, and raw foods, as well as those whose juices have been dried up by heat, deodorized, or fermented and possess a bad odour. Such foods can lead to negative physical and mental effects. Overall, the type of food one prefers is an indication of the dominant quality of nature, which influences their thoughts and actions, shaping their character and form of reverence.

 

Arjuna asked, "O Shri Krishna! What is the position of a person who lacks knowledge of the scriptures but has faith in you and worships you with complete devotion, such as through rituals and offerings?"1.

Shri Bhagavan replied, "O Arjuna! As I explained earlier, reverence arises in living beings due to the three qualities of nature - Satvik, Rajasik, and Tamasi. These qualities exist in all beings as they are composed of Apra Prakriti (Maya). The dominant quality of nature in an individual influences their form of reverence and subsequent actions. The sacraments of the soul are shaped by the qualities of nature, which in turn create the mind and the resulting actions. This order continues from one birth to the next, and the three qualities of the soul do not disappear. Therefore, a person who lacks knowledge of the scriptures but has faith in me and worships me with complete devotion, following rituals and offerings according to their nature, will have the same form of reverence as their dominant quality of nature. It is their sincerity and dedication that matter more than their knowledge of the scriptures."2.

 Shri Krishna continued, "Hey Arjun! It is important to understand that the type of reverence in an individual soul will be either Sattvic, Rajasic, or Tamasic. All living beings have some form of reverence within them, but it varies according to their dominant quality of nature. The state in which a person gives up their body and the state in which they retain their body is also influenced by their dominant quality of nature. For example, a person with Tamasic reverence will give up their body in a Tamasic state and will also have Tamasic reverence after being reborn in Tamasic qualities. This pattern can be observed for other qualities as well.  It is important to note that all vegetation in an area receives the same amount of sun, moon, rain, and water, but the species and quality of the flora and fruits produced vary based on the qualities of that vegetation."

In summary, the dominant quality of nature in an individual determines their form of reverence and subsequent actions, including the state in which they give up their body and the state in which they are reborn. The quality of vegetation also affects the species and quality of flora and fruits produced.3.

Shri Krishna continued, "Men with Sattvic reverence typically worship deities, perform Yajnas or fire sacrifices, and offer prayers. Those with Rajasic reverence tend to worship Yakshas or semi-divine beings and demons. On the other hand, people with Tamasic reverence may worship evil spirits, perform cremation rituals, or practice Kapala Puja, which involves worshiping skulls. It is important to note that the type of worship and rituals performed by an individual is influenced by their dominant quality of nature. However, it is important to focus on the intention and sincerity of the worshipper rather than the specific form of worship. By developing devotion and offering sincere prayers, one can gradually move towards a more Sattvic form of reverence."4.

 Shri Krishna replied, "Those who do not follow scriptural rules and engage in self-torturous practices, such as fasting for many days, hanging from trees, plucking their hair and beard, sacrificing animals or even humans, and causing harm to themselves and others, are driven by their desires and display arrogance towards their worldly possessions. Such people engage in insignificant worship with the sole purpose of satisfying their hypocrisy. Their hypocritical behaviour causes immense pain to both themselves and those around them, leading to confusion and increasing stupidity. These ignorant individuals are consumed by demonic instincts and are completely detached from their true selves. For them, direct knowledge and action is the only thing that matters, and as a result, their true nature becomes hidden. It is important to remember that true reverence and devotion do not come from external acts of worship, but from a pure heart and sincere intentions. True reverence is rooted in love and compassion for all beings and is expressed through one's actions towards others.5,6.

Hi Arjun! Food is something that everyone loves and there are three types of it that people prefer based on their nature. Similarly, there are three types of practices - sacrifice, donation, and meditation. Let me explain the differences between them.7.

Sattvic food is characterized by its juiciness, smoothness, stability, freshness, and long-lasting effect on the body. This type of food is highly valued by those who follow a Sattvic lifestyle, as it is believed to increase one's lifespan, strength, health, happiness, and love.8.

Rajasic people tend to enjoy bitter foods with a high acid content, as well as sour and salty foods that are very hot and pungent, causing a burning sensation in the mouth and stomach. However, such food can lead to negative effects such as sorrow, anxiety, and various diseases in the body.9.

People with a Tamasic nature tend to prefer undercooked, juiceless, raw, or overcooked food with dried-up juices. They also tend to like food that has gone rancid or has a fermented smell to it. Such food may not be healthy and can have negative effects on the body.10.

The ultimate path of achieving merit involves following the duties prescribed by the scriptures for worshipping the Supreme Soul that resides within me as the true self. This is my ultimate goal. To achieve this, I must control my mind and remain detached from the world and free from desires. This state of detachment is known as the Satvic Yajna. The goal is not to seek any particular outcome but to focus on the process of worshipping the Supreme Soul.11.

 When actions are performed with a sense of arrogance or hypocrisy, or with a desire for material gain or to satisfy one's ego, it is known as a Rajasic Yajna. This type of worship is not in line with the ultimate goal of achieving merit and can lead to negative consequences. It is important to perform actions with a pure heart and selfless intentions, without any attachment to the outcome or desire for personal gain.12.

 A Tamas Yajna is performed in a manner where there is no adherence to scriptural laws, decorum, or any established rules. This type of worship is characterized by foolishness, and there is no regard for the satisfaction of any living being, be it an animal, bird, man, Guru, or Brahmin. The worship is done without any mantra and is devoid of reverence. In short, it is a senseless and foolishly performed yajna that has no spiritual benefit.13.

 Lord Krishna explains various types of austerities which include serving and obeying one's guru, taking care of their daily tasks, serving and obeying parents, practising devotion by visiting religious places and holy sites i.e. to go temple, church, pilgrimage, going to the site of saints, going to the place of self-knowledgeable Mahatma, again and again, maintaining purity of body, action, and mind, showing kindness to all beings, having self-control regarding women, and avoiding causing harm through speech, actions, and thoughts. These practices are considered bodily austerities since they involve physical actions.14.

 The practice of speech-related penance involves refraining from speaking words that cause excitement or sadness in others, speaking kind and beneficial words, speaking the truth to dispel ignorance, regularly studying religious texts, and consistently remembering the Lord.15.

Being happy and peaceful requires having a quiet mind that isn't constantly distracted by external stimuli. This can be achieved by practising self-awareness and focusing on positive, divine thoughts instead of letting the senses control us. When our mind is in control of our senses, we can experience a sense of well-being for all beings, which is known as mental austerity..16.

Sattwik austerity refers to the practice of performing austerities with complete devotion, without any attachment to the results of those actions. This type of austerity is characterized by a focus on the purification of the body, speech, and mind, and is often practised by yogis and spiritual seekers as a means of attaining spiritual growth and enlightenment. The three types of tenacity mentioned in this context refer to the physical, verbal, and mental practices that are employed in the pursuit of austerity. Physical tenacity may involve practices such as fasting, intense physical exercise, and celibacy, while verbal tenacity may involve practices such as maintaining silence or reciting mantras. Mental tenacity may involve practices such as meditation, visualization, and contemplation. Ultimately, the goal of Sattwik austerity is to cultivate a state of inner purity, detachment, and equanimity, which enables the practitioner to connect with the divine and attain a higher state of consciousness. This practice requires great discipline and dedication and is often considered to be a central aspect of many spiritual traditions around the world. 17.

Rajas Tapa is a type of austerity characterized by the tenacity that is driven by personal ambition, greed, or a desire for recognition or validation from others. This type of austerity is often performed to satisfy one's ego or achieve personal gain, whether in the form of material possessions, social status, or praise from others. When engaging in Rajas Tapa, the practitioner may appear to be committed and diligent, but their underlying motives may be based on selfishness and self-interest. This can manifest as hypocrisy, as the practitioner may be motivated more by the desire for personal gain than by genuine spiritual or charitable intentions. Although the rewards of Rajas Tapa may be tangible and immediate, such as material or social benefits, they are often short-lived and can leave the practitioner feeling unfulfilled in the long run. This is because the practice of Rajas Tapa is not rooted in true spiritual growth or self-transformation, but rather in the pursuit of external rewards and validation. Ultimately, Rajas Tapa is considered to be a less pure form of austerity than Sattwik austerity, which is characterized by selfless devotion and detachment from the fruits of one's actions. By contrast, Rajas Tapa is driven by the ego and a desire for personal gain, and may ultimately hinder one's spiritual growth and development. 18.

Tamas Tapa refers to a type of austerity that is performed out of ignorance, confusion, or a lack of understanding about the true nature of the spiritual practice. This type of austerity is often characterized by extreme physical or mental suffering, self-destructive behaviour, or actions that are harmful to oneself or others. Tamas Tapa may be performed as a result of a lack of clarity or guidance on the part of the practitioner, or due to stubbornness or a desire to prove oneself to others. This type of austerity may involve physically painful practices such as standing on one leg in the water, lying in thorns, or subjecting oneself to extreme temperatures or physical discomfort. In addition to physical suffering, Tamas Tapa may also involve mental and emotional torture, such as forcing oneself to wear silence or subjecting oneself to negative thoughts and emotions. While Tamas Tapa may appear to be a form of spiritual practice, it is often motivated by ignorance or self-interest and can lead to harm to oneself or others. 19.

Hey Arjuna! Yes, you are correct. According to many faiths, there are three types of donations, known as the three Gunas or qualities: Sattva, Rajas, and Tamas. Sattva, or Sattvik, the donation is considered the purest form of donation. It is performed selflessly, with no expectation of anything in return. The donor gives intending to serve others and please God, without any attachment to personal gain or recognition. Sattvik donation is given to those who are in genuine need, and the donor chooses to give what is most beneficial to the recipient. This may include necessities like food, water, and shelter, or may extend to other forms of support, such as education or healthcare. The focus of Sattvik's donation is on serving the greater good and helping others to improve their lives and achieve their goals. This type of donation is considered to be the most valuable, as it is performed with a pure heart and a sincere desire to help others, without any selfish motives or desires for personal gain. In summary, Sattvik's donation is an act of charity that is performed selflessly, with no expectation of reward or recognition. It is given to those who are in genuine need, to serve others and please God.20.

Rajas donation is a form of charity that is given with a desire for personal gain or recognition. The focus of this type of donation is on creating a sense of pride or satisfaction in the donor, rather than serving the needs of the recipient. Rajas donation may be given to gain status or recognition in the community, or as a way to secure a better place in the afterlife. The donor may also give with the expectation of receiving something in return, such as future favours or blessings. Unlike Sattvik donation, which is given to serve others and please God, Rajas donation is motivated by personal desires and may cause suffering in the mind. The act of giving may be accompanied by feelings of superiority, hypocrisy, or arrogance. Furthermore, the recipient of Rajas donation may not be chosen based on need or deservingness, but rather on the donor's desire for recognition or personal gain. The focus is on the act of giving itself, rather than the impact it has on the recipient. In summary, Rajas donation is a form of charity that is given with a desire for personal gain or recognition. The focus is on creating a sense of pride or satisfaction in the donor, rather than serving the needs of the recipient.21.

A donation that is given to a foolish person, deluded in their intelligence, ignorant, or known to steal or snatch away money or food, is considered a Tamas donation. Such a donation is made with disrespect, deceit, or to enable the misuse of the funds.22.

Yogakshem represents the divine's help and support in both progressing on the spiritual path and also in maintaining one's progress. The practice of spiritual and yogic disciplines is important, but it is also recognized that individuals may face obstacles or limitations in their practice. The divine's grace helps to overcome these obstacles and limitations, thus filling in the gaps in one's practice and progress. Therefore, Yogakshem emphasizes the importance of both personal effort and divine grace in attaining and maintaining spiritual progress. By working diligently on one's spiritual practice and also surrendering to the divine, one can overcome theirm limitations and progress on the spiritual path with the divine's help and support. He emphasizes the need to remember God always. Lord Krishna then reveals that the name of the supreme divine is "Om," "Tat," and "Sat." "Om" is the

original and purest name of the divine. It is known to phonologists as being located in the middle of the command cycle in the body. "Tat" is the divine's second name, which signifies that the divine is beyond creation. "Sat" is the third name of the divine, and it represents the destruction of ignorance. Lord Krishna explains that the divine does not have any name in its original latent stage. However, to know and speak of the divine, it is necessary to associate the divine with a name. "Om" is the pure ego of the supreme divine and is therefore the divine's true name. By remembering and chanting this name, one can attain spiritual enlightenment and connect with the divine. 23

In Hindu philosophy, "Om" represents the essence of all existence and is believed to be the self of the universe. It is understood that everything in the universe is a manifestation of the one divine consciousness, and "Om" represents this divine consciousness in its purest form. Moreover, "Om" is also seen as representing the self of every individual. The resonance of "Om" within the body can help to connect the individual with their true self and with the divine. Beginning one's actions with the feeling of "Om" can bring a sense of focus and intention to the action and can also aid in connecting the individual with the divine. Therefore, using "Om" in spiritual practice is considered a powerful tool for connecting with the divine and enhancing one's spiritual growth.24.

Parabrahman Paramatma" refers to the ultimate reality, the Supreme Being or God, who transcends the material world and is the witness of all that exists. Those who realize this truth, pronounce the word "Tat," which signifies this ultimate reality beyond the material world. By surrendering all actions, including karma, penance, sacrifice, Yajna, and donation, to Parabrahman Paramatma, one becomes free from desires and attachments. This surrender is not an act of weakness, but rather an act of spiritual strength and devotion, as it involves complete faith and trust in the ultimate reality and its divine plan. The surrender to "Tat" or Parabrahman Paramatma is seen as a way to transcend the limitations of the material world and attain spiritual enlightenment. It is a path of renunciation, detachment, and devotion to the ultimate reality, and is considered one of the highest forms of spiritual practice in Hindu philosophy. 25.

"Sat" represents the ultimate truth and reality, which destroys ignorance and falsehood. It is believed that the divine is the ultimate reality and that all other realities are mere illusions in comparison. In the context of spiritual practice, "Sat" is often used to describe actions or deeds that are done in accordance with this ultimate reality, and that help to bring an individual closer to the divine. These actions are often seen as being selfless and motivated by a desire to connect with the divine, rather than by personal gain or ambition. Overall, the use of "Sat" in spiritual practice emphasizes the importance of aligning one's actions and intentions with the ultimate reality, and of striving to connect with the divine through selfless deeds and practices.26.

In this verse, Lord Krishna is emphasizing the importance of performing actions in the name of God and using the word "Sat" to denote this connection to the divine. He explains that actions performed to serve God and for the benefit of others are considered true and virtuous. The word "Sat" is used to represent the divine truth and reality, which is unchanging and certain. By using the word "Sat" with one's actions, it helps to align those actions with the divine truth and purpose. This connection to the divine can help to bring a sense of meaning and fulfilment to one's actions, and can also help to cultivate a deeper sense of devotion and surrender to the divine. Overall, Lord Krishna is emphasizing that actions performed to serve God and using the word "Sat" to denote this connection to the divine are considered virtuous and true. By recognizing and realizing the unique power of "Sat," one can align their actions with the divine purpose and cultivate a deeper sense of devotion and surrender to God.27.

Hey Arjun! Yajna, charity, austerity, and other deeds that are not performed with reverence for the divine are considered to be of no value. Such actions are driven by ignorance and foolishness, and they do not yield any benefits in this world or the afterlife. Engaging in such actions only leads to lowly existence and does not lead to salvation. Therefore, it is essential to perform all actions with a sense of devotion and reverence for the divine. By doing so, one can attain spiritual growth and enlightenment. Additionally, one should also strive to act in accordance with the principles of dharma, which include performing actions that are beneficial to oneself and others and avoiding actions that cause harm or suffering. 28.

Om tat sat