BHAGAVADGITA- CH- 5 – KARMSANYAS YOG

In chapter 5 of the Bhagavad Gita, Lord Sri Krishna explains the complementary nature of Karma Yoga and Sannyas Yoga. He emphasizes that it is difficult to attain Sannyas without first practising Karma Yoga. Lord Krishna then describes the character of the Brahman-experienced yogi, who has achieved mastery over his mind and senses. Such a the pure soul becomes divine and permeates the whole world, even while performing Karma. A sanyasi, or one who has attained supreme knowledge, is described as being indifferent to the pleasures and deeds of the senses, and having all their resolutions lost. Throughout the chapter, the term Brahman is used, which in Hindu philosophy, refers to the source of the universe and an unexplainable element that has all the properties and completeness that continue to expand. Brahman is described as the existence of all living and non-living beings, the conscience of everyone, and the cause of life. Those who realize this truth are considered enlightened.

Arjun asked, "Krishna, you sometimes describe Karma Sannyas as good, and at other times you say Karma Yoga is the best. Can you please tell me which one is the definite path to welfare? 1.

Sri Bhagavan responded, "Arjuna, both Karma Sannyas and Karma Yoga lead to the ultimate welfare of human beings. They are not separate paths, but rather one. However, in practice, Karma Yoga is simpler and superior.2

In this verse, Lord Krishna explains that a Karma Yogi is someone who neither envies nor desires and is detached from the material world, even though they live in it. A Karma Yogi is always a Sannyasi, meaning they are devoted to spiritual pursuits and live a life of renunciation. They do not get involved in worldly affairs except for the sake of serving others and fulfilling their responsibilities towards society. The Karma Yogi is devoid of attachment and free from conflict. They perform their duties without any selfish motive and do not get entangled in the karmas of the world. As a result, they experience pure bliss and are always liberated from the cycle of birth and death.3.

Ignorant human beings understand Karma Yoga and Sanyasa (Samkhya) Yoga differently, who have experienced self-realization after experiencing well, and those who have become centred in the self, consider both yogas to be the same.4.

Lord Krishna says the position attained by Jnana Yogis through Sannyas (renunciation) can also be attained through Karma Yoga. Karma Yogis can attain the same state of self-realization as Jnana Yogis by performing their duties with detachment and without any selfish motives. They remain focused on their actions and do not get attached to the results, recognizing that the fruits of their actions are not in their control. Lord Krishna emphasizes that the one who sees Karma Yoga and Jnana Yoga as the same attains self-realization and knows their true self. This means that both paths lead to the same ultimate goal of liberation, and the true nature of the self can be realized through either path.5.

Arjuna, it is difficult to achieve the state of sannyasa yoga (renunciation of actions) without practising karma yoga (the yoga of action). A monk who practices karma yoga and remains vigilant in his actions attains the state of Brahman quickly and effortlessly. In this particular verse, Lord Krishna is emphasizing the importance of karma yoga as a means to achieve the state of sannyasa yoga. Sannyasa yoga is the renunciation of all actions and desires, and it is considered the highest form of yoga. However, according to Lord Krishna, it is difficult to attain this state without first practising karma yoga, which is the yoga of action. Karma yoga involves performing actions without attachment to the results, with the sole purpose of serving a higher power. Lord Krishna explains that a monk who practices karma yoga and remains vigilant in his actions can attain the state of Brahman quickly and effortlessly. Brahman is the ultimate reality and it is considered to be the highest spiritual state that one can achieve. Therefore, Lord Krishna is suggesting that practising karma yoga is a necessary step in the path towards ultimate spiritual enlightenment.6.

A person who has conquered their mind and senses, and has a pure soul, becomes divine and pervades the entire world. Even while performing actions, such a karma yogi does not indulge in them, as they have realized that there is no sense of personal gain or other motives within them. The sense of being a doer, the actions themselves, and the desire for results are all absent in such a person." It continues to explain the nature of a karma yogi, who is someone who practices karma yoga. According to Lord Krishna, a person who has mastered his mind and senses and has a pure soul becomes divine and is able to pervade the entire world. This means that such a person is able to transcend the limitations of the physical body and mind and connect with the divine consciousness that permeates all of existence. Despite performing actions, a karma yogi is not attached to them. This is because they have realized that there is no sense of personal gain or other motives within them. They understand that everything is ultimately a manifestation of the divine and that their actions are simply a means of serving that higher power. Therefore, the sense of being a doer, the actions themselves, and the desire for results are all absent in such a person. In other words, a karma yogi performs actions without being attached to them or seeking personal gain. Instead, they act selflessly and with a sense of devotion to the divine. By doing so, they are able to transcend the limitations of the ego and connect with the universal consciousness that pervades all of existence. This is the ultimate goal of karma yoga, and it is considered to be a path towards spiritual enlightenment and liberation.7.

A yogi who has realized the ultimate reality does not engage in physical activity like an ordinary person, even while seeing, hearing, touching, smelling, eating, moving, walking, sleeping, inhaling, speaking, abandoning, receiving, and opening their eyes. Such a yogi understands that the senses are simply performing their tasks, and there is no sense of subjectivity or personal identity in them. It describes the state of a yogi who has attained the highest level of spiritual realization. According to Lord Krishna, such a yogi does not engage in physical activity like an ordinary person. This does not mean that the yogi becomes inactive or motionless, but rather that their actions are not motivated by personal desires or attachments. Even while performing actions such as seeing, hearing, touching, smelling, eating, moving, walking, sleeping, inhaling, speaking, abandoning, receiving, and opening their eyes, the yogi remains detached and free from the sense of subjectivity. This means that the yogi understands that the senses are simply performing their tasks and that there is no personal identity or ego involved in them.

In other words, the yogi is able to act without being attached to the actions or the results of those actions. They are able to remain in a state of pure consciousness, free from the limitations of the ego and the delusions of the mind. By doing so, they are able to connect with the ultimate reality that pervades all of existence and experience a sense of inner peace and fulfilment. Overall, this statement emphasizes the importance of detachment and selflessness in the practice of yoga. It suggests that by letting go of personal desires and attachments, one can attain a higher state of consciousness and connect with the divine essence that permeates all of existence. 8,9.

A person who surrenders all their deeds to the divine and performs their actions without attachment does not become bound by them, just as a lotus leaf remains untouched by water even while in water.10.

Karma yogis perform actions without attachment to the senses, intellect, and body. They act naturally, like a child who sees no difference between mud and gold. By subduing their minds and senses, yogis remain free from bondage, as they lack ego and bodily attachment. They remain centred on the self.11.

By abandoning attachment to actions and their results, the Karmayogi attains continuous peace. In the tranquillity of their true self and ultimate knowledge, the yogi enjoys continuous bliss. Those who are attached to the results of their actions become bound by karma due to their various desires.12.

A person who renounces all actions from their mind and controls their senses and the nine gates of the body, who acts without desire for the result and remains equanimous, does not live as though in the body. Such a person, whose intellect is stable and free from the desire for action, neither acts nor refrains from acting, and enjoys peace and happiness.

It describes the state of a person who has attained a high level of spiritual realization. According to Lord Krishna, such a person is able to renounce all actions from their mind and control their senses and the nine gates of the body. By doing so, they are able to act without attachment to the results of their actions and remain equanimous, regardless of the outcome. Such a person does not live as though in the body, as they are able to detach themselves from the physical world and focus on their spiritual journey. They are able to remain free from desire or action and enjoy peace and happiness, even amid challenges and difficulties. This statement emphasizes the importance of renunciation, detachment, and equanimity in yoga practice. It suggests that by letting go of attachment to the results of our actions and focusing on our spiritual journey, we can attain a state of inner peace and happiness, regardless of the circumstances. By controlling our senses and our mind, we can remain stable and focused on our ultimate goal of spiritual realization.13.

God is a non-doer and does not create the coincidence of the creature's doer-self, actions, and results. Instead, it is nature itself that is the cause of these things. When Maya is superimposed on God, people begin to perceive themselves as the doer. However, God remains in a state of non-doing and creates the cosmos through the workings of nature. In humans, subjectivity, actions, and their results are also caused by nature or Prakriti." According to this statement, God is a non-doer and does not create the coincidence between our actions and their results. Instead, it is the workings of nature or Prakriti that determine the outcomes of our actions. When we become identified with our ego or doer-self, we become bound by karma and the cycle of birth and death.14.

This verse suggests that God does not judge or acknowledge the morality of human actions, as sin and virtue are products of the emotions and sensations of the spirit and body. According to this view, God is a pure, formless entity that is not involved with the concepts of sin and virtue. The verse also touches upon the idea that humans are hindered in their pursuit of spiritual truth by a lack of understanding or ignorance. This ignorance can cause humans to be blinded to the true nature of reality and to perceive the world through the veil of Maya, or illusion. Furthermore, it suggests that the soul, which is considered to be the essence of a person, is obscured by physical matter, preventing humans from recognizing their true identity and causing them to be enamoured with worldly pleasures. In summary, this statement emphasizes the importance of looking beyond the surface level of human experience and pursuing spiritual truth to recognize the true nature of reality and connect with a higher power.15.

In this context, "self-Jnana" refers to the knowledge or realization of one's true self, which is believed to be identical to Brahman, the ultimate reality or divine consciousness. It is said that this realization can destroy the ignorance or mistaken identification that leads to suffering and bondage in the world. According to this belief, when ignorance is destroyed through self-Jnana, the individual's sense of separate identity and attachment to the body and emotions also dissolve, and they experience a sense of oneness with Brahman. This is often described as a state of bliss or enlightenment.16.

When one's mind is steadfastly fixed on the soul, constantly contemplating Brahman and centred on the self, their actions are consumed by the fire of Jnana and their attachments are destroyed. As a result, no karmic residue remains. Such a person is freed from the cycle of birth and death, which is caused by Maya, the divine power. They act with self-will and become forever liberated from worldly bondage.17.

This statement emphasizes the importance of equanimity and oneness in achieving the state of Brahman, the supreme reality. According to this verse, a wise person who is situated in equanimity sees the same sense of oneness in all beings, whether they are considered high or low in social status. They have conquered the world by transcending the limitations of social hierarchy and personal biases. This statement emphasizes the importance of equanimity and oneness in achieving the state of Brahman, the supreme reality Furthermore, such a person becomes like Brahman, who is considered flawless, even, and free from evil or fault. By embodying equanimity and being free from negative qualities, they are said to achieve the state of Brahman, which is the ultimate goal of spiritual attainment.18,19.

A person who remains indifferent and experiences absolute peace, without being swayed by pleasure or displeasure, and possesses a stable and pure intellect free from doubts, is said to be united with Brahman. Such a person is Brahman themselves.20.

The person who remains detached from external matters and whose conscience remains steadfast does experience joy within their soul. The individual who is established in Brahman always experiences a profound and serene joy.21.

It appears that all individuals, regardless of their station, indulge in the pleasures that arise from the interplay between their senses and worldly objects. However, such pursuits ultimately lead to sorrow, as these pleasures are fleeting and impermanent. Wise individuals do not allow their minds to become attached to such transitory objects.22.

A yogi who can control their anger before it consumes them and destroys their being is centred on the self and experiences true happiness. As the ego of such an individual is eliminated, they realize their true self. In this state of pure and ultimate knowledge, there is only joy and no room for desire or anger.23.

An individual who finds happiness within their soul takes pleasure in themself. By acquiring self-knowledge and becoming self-illuminated, a yogi realizes the infinite Brahman and experiences eternal happiness. This is the state of Brahman Nirvana, or liberation.24.

The individual who has put an end to the effects of both good and bad karmas, who has eliminated doubts and conflicts, who possesses no illusions, and who acts as a benefactor to all beings, providing security to everyone, has attained the state of Brahman Nirvana. This is accomplished through spiritual practice and by becoming established in the self.25.

For the wise individuals who have freed themselves from anger, and gained mastery over their minds, constantly centred in the self, Brahman Nirvana is the ultimate goal, and in this state of unity with Brahman, they remain steady and unwavering.26.

By shutting out all thoughts and external distractions, and restraining the mind, a contemplative yogi can keep their eyes fixed on the centre of the forehead. Through the practice of pranayama, they can equalize the flow of the nasal wind and direct it to the top of the head through the Brahmrandhra. With control over their senses, mind, and intellect, and free from desire, fear, and anger, such a yogi is ever liberated and cuts through illusions to attain pure self-realization. 27. 28.

O Arjuna, I am the Maheshwar, the greatest Lord of all realms, the soul and enjoyer of all yajnas and austerities, the provider of security, and an ever-loving, kind-hearted friend to all creatures. One who knows me centred in the self and present within all beings, attains ultimate truth and peace.29.

om tat sat

This commentary is taken from Basanteshwari Bhagavadgita.

 

यज्ञ क्या होता है? यज्ञ का असली स्वरुप?

ज्यादातर भारतीय और हिन्दू संस्कृति से  जुड़ाव रखने वाले यज्ञ के बारे में जानते हैं.  आप सबने अपने बचपन यज्ञ होते  देखे होंगे. प्रत्येक हिन्दू के घर  जन्म से लेकर मृत्यु तक यज्ञ होता है. किसी के घर  तो रोज यज्ञ  होता है. पर यज्ञ क्या होता है? क्या हम उसे सही रूप में करते हैं? सामान्यतः अग्नि को एक विधान से जलाकर यज्ञ किया जाता है. अग्नि में हवन करना  यज्ञ  का पंच भूतों को संतुष्ट करने वाला यज्ञ है और इससे प्रकृति अनुकूल होती है और मनुष्य को शुद्ध शब्द, स्पर्श, प्रभा,रस और गंध की प्राप्ति  होती है. परन्तु इसका असर सीमित और अल्पकालिक होता है. आइये यज्ञ के असली स्वरुप को समझते हैं.

यज्ञ  क्या है.

यज्ञ एक पवित्र करने वाली क्रिया है. जिस क्रिया से कोई मनुष्य, जीव, तत्त्व या स्थान पवित्र होता है वह यज्ञ है. कोई भी स्वाभाविक क्रिया यज्ञ है. यथा स्थिति रहना यज्ञ है. ईश्वर के निमित्त किया कोई भी कर्म यज्ञ है.

इसलिए  यज्ञ कई प्रकार  के हैं और अनेक प्रकार के हो सकते हैं

1-द्रव्य यज्ञ- इस सृष्टि से जो कुछ भी हमें प्राप्त है उसे ईश्वर को अर्पित कर ग्रहण करना।

2-तप यज्ञ- जप कहाँ से हो रहा है इसे देखना तप यज्ञ है।

3-योग यज्ञ- प्रत्येक कर्म को ईश्वर के लिए कर्म समझ कर निपुणता से करना योग यज्ञ है।

4-यम, नियम, संयम आदि कठोर शारीरिक और मानसिक क्रियाओं द्वारा मन को निग्रह करने का प्रयास. यह शम, दम, उपरति, तितीक्षा, समाधान और श्रद्धा हैं।

4-1-मन को संसार से रोकना - शम यज्ञ

  2-बाह्य इन्द्रियों को रोकना - दम यज्ञ.

  3-निवृत्त की गयी इन्द्रियों भटकने न देना-- उपरति यज्ञ

  4- सर्दी-गर्मी, सुख-दुःख, हानि-लाभ, मान अपमान को शरीर धर्म मानकर सरलता से सह लेना      - तितीक्षा यज्ञ

  5-रोके हुए मन को आत्म चिन्तन में लगाना - समाधान यज्ञ

5-अपान वायु में प्राण वायु का हवन करना.

6-प्राण वायु में अपान वायु का हवन करना.

7-दोनों प्रकार की वायु, प्राण और अपान को रोककर प्राणों को प्राण में हवन करना.

8-सब प्रकार के आहार को जीतकर नियमित आहार करने वाले प्राण वायु में प्राण वायु का हवन करना.

9-शब्द में शब्द का हवन करना.

10-शब्दादि विषयों को इन्द्रिय रूप अग्नि में हवन करना.

11-जीव बुद्धि का आत्म स्वरूप में हवन करना.

12-आत्म यज्ञ- ज्ञान के द्वारा आत्म संयम योगाग्नि प्रज्वलित कर सम्पूर्ण विषयों की आहुति देते हुए.

इस प्रकार यज्ञ अनेक  है और उनकी नाना विधियां हैं जैसे स्नान यज्ञ, क्षुधा यज्ञ, बलि यज्ञ, भूत यज्ञ, पितृ यज्ञ, ऋषि यज्ञ, देव यज्ञ, तीर्थ यज्ञ  जिसके अंतर्गत देवालयों में जाना भी है, दान यज्ञ, सेवा यज्ञ  आदि. जो ईश्वर निमित्त या दुसरे के निमित्त किया जाता है. यह सभी यज्ञ  करने वाले के अन्ततर्गत पवित्रता का संचार करते हैं और दूसरे का  हित करते हैं.

श्री भगवान् कृष्ण भगवदगीता में विस्तार से यज्ञ को बताते हुए कहते हैं,

द्रव्यमय यज्ञ की अपेक्षा ज्ञान यज्ञ अत्यन्त श्रेष्ठ है। द्रव्यमय यज्ञ सकाम यज्ञ हैं और अधिक से अधिक स्वर्ग को देने वाले हैं परन्तु ज्ञान यज्ञ द्वारा योगी कर्म बन्धन से छुटकारा पा जाता है और परम गति को प्राप्त होता है। सभी कर्म ज्ञान में समाप्त हो जाते हैं। ज्ञान से ही आत्म तृप्ति होती है और कोई कर्म अवशेष नहीं रहता है।

उनके शब्दों में यज्ञ, यज्ञ करने वाला और यज्ञ की समूर्ण क्रिया और पदार्थ  ब्रह्म है।

अर्पण ही ब्रह्म है, हवि ब्रह्म है, अग्नि ब्रह्म है, आहुति ब्रह्म है, कर्म रूपी समाधि भी ब्रह्म है और जिसे प्राप्त किया जाना है वह भी ब्रह्म ही है। यज्ञ परब्रह्म स्वरूप माना गया है। इस सृष्टि से हमें जो भी प्राप्त है, जिसे अर्पण किया जा रहा है, जिसके द्वारा हो रहा है, वह सब ब्रह्म स्वरूप है। सृष्टि का कण कण, प्रत्येक क्रिया में जो ब्रह्म भाव रखता है वह ब्रह्म को ही पाता है अर्थात ब्रह्म स्वरूप हो जाता है ।

यज्ञ के परिणाम को बताते हुए कहते हैं,  

यज्ञ से बचे हुए अमृत का अनुभव करने वाले पर ब्रह्म परमात्मा को प्राप्त होते हैं। यज्ञ क्रिया के परिणाम स्वरूप जो बचता है वह ज्ञान ब्रह्म स्वरूप है। इस ज्ञान रूपी अमृत को पीकर वह योगी तृप्त और आत्म स्थित हो जाते हैं। 

BHAGAVADGITA- CH-4-JNANA KARMA SANYAS YOGA

In this chapter, Lord Krishna shares teachings on how to break free from the bondage of karma. He explains that a person who has control over their senses has faith in self-knowledge and is eager to learn, and can seek and attain knowledge. This knowledge can be gained through curiosity, studying scriptures, discussing with wise teachers, and continuous meditation. As a result, the craving for knowledge will increase naturally. To fully understand the philosophy of this chapter, one must know the following terms:

1.    Karma is the concept that God has created the universe based on the actions of living beings.

2.    There are two types of karmas - past life karmas and present life actions. Our biological memories play a crucial role in our current actions.

3.    Three Gunas - Sat, Raj, and Tama, represent space, genesis, and time respectively. Yajna is performed for the sake of God.

 

In this passage, Lord Krishna is explaining the profound knowledge of yoga to Arjuna. He mentions that this imperishable yoga was revealed to the Sun, which is used symbolically for knowledge. Lord Krishna emphasizes that he had given this knowledge even before the creation of the earth to many learned people. He refers to the twelve sons of sage Kashyapa and mother Aditi, among whom Sri Vishnu and Surya are mentioned. Lord Krishna suggests that Sri Vishnu gave this knowledge to his brother Surya and other knowledgeable beings. This knowledge was passed down to Vaivasvata Manu by these Jnanis, who then shared it with his son, King Ikshvaku. This could also mean that I gave this knowledge to Vivasvat, and Vivasvat gave it to his son, Vivasvat Manu.  In essence, Lord Krishna is emphasizing the ancient origins and transmission of yoga knowledge, which has been passed down through the ages to reach Arjuna and all of us who seek this knowledge. This passage highlights the significance and reverence for the knowledge of yoga, which is considered to be an eternal and invaluable gift to humanity.1.

 

The Rajarishi, who were the royal sages, became renowned for the yoga they received from their tradition. However, this yoga eventually disappeared from the earth for an extended period of time.2.

 

I have described this ancient yoga by knowing that you are my dear friend and devotee. This yoga is very secretive and excellent. It is worth knowing only for having the curiosity of the yogic knowledge and being welfare.3.

 

Arjun said: Your birth is very recent and Sun's birth is very ancient. How can I believe that you had said this yoga to the Sun in the beginning.4?

 

In this statement, Lord Krishna is highlighting the concept of reincarnation or rebirth. He tells Arjuna that both of them have been born many times in the past, but only he remembers those past lives, while Arjuna does not. Reincarnation is a fundamental discovery in Hinduism, Buddhism, and several other Eastern religions. It is the idea that the soul or consciousness of an individual continues to exist after physical death and takes birth in a new body. This new birth can be in the same or a different realm of existence, depending on the karma or actions of the previous life. Lord Krishna's statement implies that he has attained a level of spiritual evolution where he remembers his past lives, which is not possible for an ordinary person. In Hinduism, this ability to remember past lives is called "jati-smarana." It is believed that advanced yogis or spiritually evolved beings can access this knowledge through intense meditation and spiritual practices. Lord Krishna's statement to Arjuna implies that he has a higher understanding of the laws of karma and reincarnation. He wants to convey to Arjuna that this life is not the only existence, and the actions of the present life will determine the circumstances of the next life. By understanding the concept of reincarnation, one can break free from the cycle of birth and death and attain moksha or liberation from the cycle of rebirth. In essence, Lord Krishna is urging Arjuna to develop spiritual knowledge and insight to understand the deeper meanings of life and existence beyond the physical realm.5.

 

The verse describes the concept of the Godhead. The Godhead is described as being unborn and indestructible, yet able to manifest itself in the world through the power of Yoga Maya, which is the creative force of the universe. The Godhead creates a physical body out of Maya for the benefit of the world, and Maya is always subject to the Godhead's control. In contrast, living beings are subject to Maya because of their ignorance, but those who possess true knowledge are not confused by Maya and have control over their actions and destiny.6.

 

The verse describes the belief in Hinduism that whenever there is a decline in righteousness and an increase in unrighteousness, the divine incarnate to restore balance and establish peace, joy, and knowledge. The term "Dharma" refers to the nature of the soul, which is cosmic intelligence and righteousness. When there is a lack of knowledge and righteousness, there is ignorance, foolishness, and suffering. The divine is believed to incarnate to establish righteousness and restore balance whenever there is an excess of Rajoguna (passion) and Tamoguna (ignorance), which cause the disappearance of sane and the increase of negative traits such as ego, arrogance, hypocrisy, incest, and adultery. The divine incarnate to restore the qualities of Sattva (purity), Raja (passion), and Tama (ignorance) in proportionate to establish peace and balance in the world.7.

 

 The verse suggests that the divine incarnate protects the virtuous, destroys the grossly unrighteous and evil-doers who possess an excess of Tamoguna mixed with Rajoguna and establishes righteousness. The three virtues of Sattva, Raja, and Tama should be established in proportionate amounts in the natural behaviour of the world, with a dominant Sattvik intellect.8.

 

In this verse Lord Krishna says: 1. "My birth and deeds are divine and supernatural." Lord Krishna is claiming that his birth and actions are not ordinary but are of a divine and supernatural nature.

2.    "I am born unborn." This statement may seem paradoxical, but Lord Krishna is suggesting that although he appears to have a physical birth, his true nature is eternal and beyond the cycle of birth and death.

3.    "And inactively do work." Lord Krishna is suggesting that although he appears to be performing actions, he is not the doer, but rather an observer of all actions.

4.    "Those who know the secret of my birth and karma." Lord Krishna is suggesting that there is a secret or esoteric knowledge about his true nature and actions that is known only to some.

5.    "Do not renounce the body." Lord Krishna is suggesting that those who know his true nature do not need to renounce their physical body to attain liberation or enlightenment.

6.    "And do not attain birth and death." Those who know Lord Krishna's true nature and actions are not subject to the cycle of birth and death but rather attain a state of eternal being.

7.    "Self-state or oneness is realized by them." Lord Krishna is suggesting that those who know his true nature and actions attain a state of oneness with the divine or the universe, realizing their true self.9.

 

The devotees whose attachment, fear, and anger have completely dissipated, those whose minds are absorbed in me, are my devotees who take refuge in me. Through the practice of knowledge and austerity, they become sanctified and attain the true form of the self, meaning they realize their essence. There is no difference between them and me. This verse implies a spiritual perspective. It suggests that those individuals who have freed themselves from attachments, fear, and anger, and whose minds are completely focused on the divine (referred to as "me" in this context), are considered devoted followers seeking refuge in the divine presence. The practice of knowledge and austerity mentioned here refers to the spiritual discipline and self-discipline undertaken by these devotees. Through their dedicated pursuit of wisdom and self-control, they purify themselves and attain a higher state of consciousness. This process leads them to recognize and realize their true selves, transcending the limitations of the ego and connecting with the divine essence.

It finally concludes by asserting that there is no distinction between these devotees and the divine. It suggests that through their profound devotion and spiritual realization, they experience unity or oneness with the divine. In this state, they understand that their essence is inseparable from the divine essence, emphasizing a sense of unity and interconnectedness between the individual and the divine.10.

 

I give rewards to humans in the same manner and with the same sentiment with which they worship me. All individuals follow my path in various ways. Krishna asserts that he treats every human being impartially, irrespective of their religious customs, emphasizing that venerating diverse deities and adhering to various faiths are all means of embracing his guidance. He also emphasizes the importance of intelligence and knowledge (Jnana) in distinguishing oneself from others. This quote highlights the idea that there are many paths to spirituality and that no one religion or practice is the only way to reach the divine. It encourages people to respect and acknowledge the diversity of religious practices and beliefs while also valuing intelligence and knowledge as important aspects of spiritual growth.11.

 

Karma is the idea that a person's actions, thoughts, and intentions create a cause-and-effect relationship that determines their future experiences. When someone worships a deity and desires a certain outcome, their past karma determines whether that desire will be fulfilled or not. The quote suggests that there is no external force or being that grants wish or desires. Rather, the fulfilment of one's wishes is a result of their past actions and the workings of karma. In other words, one's past actions have created a certain destiny, and worshipping a god or goddess can only bring about results within that destiny. This quote emphasizes the importance of taking responsibility for one's actions and understanding the consequences of those actions. It also suggests that worshipping a god or goddess can be a way to align oneself with the workings of karma and potentially bring about favourable outcomes.12.

 

Based on this, I (my para nature) have generated four Varnas according to the department of Guna-karma. There are four types of actions performed by human beings. The Brahmins, who are primarily driven by Sattva Guna, are associated with knowledge, devotion, and simplicity. The Kshatriyas, who have a dominant Raja Guna, is characterized by bravery, protection of society, and welfare work. The Vaishyas, which have a mixture of Raja and Sattva Gunas, are associated with business, agriculture, and animal husbandry. The Shudras, who have a predominance of Tamas Guna, are known for their service and labour. This system is based on the idea that a person's Guna and Karma determine their social class, and therefore their role in society. It is believed that each class has a specific duty and responsibility to fulfil and that this is determined by their Guna and Karma. However, it is important to note that this system has been criticized wrongly for promoting inequality and discrimination based on birth. The quote also emphasizes that despite the different classes and roles in society, all beings are ultimately one and that the creation of these classes is a result of nature and karma. It suggests that the true nature of the self is non-doer and imperishable and that actions are a result of karma and the influence of the Gunas. 13.

 

In this verse, it is emphasized that although the varnas or social classes have been created by my power Prakriti, the true self or soul is not responsible for these actions and is ultimately a non-doer. By realizing the true self, one can become free from the cycle of karma and attain liberation or "Moksha." This idea is in line with the concept of "Jnana" which is considered to be the ultimate path to liberation. By gaining knowledge of the true self, one can become free from the illusion of the physical world and attain enlightenment.14.

.

This verse emphasizes the importance of performing actions while maintaining detachment and a sense of witnessing consciousness. It suggests that even those who have sought liberation in the past have performed actions in the world, but with an attitude of detachment and non-attachment to the fruits of their actions. The advice given to Arjuna is to perform his duties and actions in the world, following his dharma or duty, but without being attached to the results of his actions. This is considered to be the path of karma yoga, which involves performing selfless actions as a means to purify the mind and cultivate detachment, ultimately leading to spiritual liberation. The verse also suggests that one can learn from the example of the ancestors who have followed this path before. By following their footsteps and performing actions with detachment and a sense of witnessing consciousness, one can cultivate a state of inner freedom and ultimately attain spiritual liberation.15.

 

What is action, and what is inaction? In deciding this, even intelligent and wise men are confused over this question, how can ordinary people know this? Therefore, I tell you very well the Karma element, knowing that you will be free from inauspicious means of karmic bondage.16.

 

Sri Bhagavan emphasizes the importance of understanding different types of actions, including actions, inactions, sinful actions, and prohibited actions. What exactly is karma?  Karma is the name that God has resolved to create the creation according to the karma of living beings. Karma refers to the divine principle of cause and effect, in which the actions and intentions of living beings influence their future experiences. In other words, the universe creates circumstances that reflect the past actions and intentions of individuals. Karmalessness can be seen as inaction or the absence of actions that result in karmic consequences. On the other hand, prohibited actions are considered sinful and generate negative karmic consequences. It is essential to recognize that karma is not inherent to an individual's nature; instead, it is created through their actions. It is crucial to understand the subtle nature of karma and the potential impact of our actions on our future experiences. Therefore, one should be mindful of their actions and intentions to ensure they align with positive karma.17.

 

According to this philosophy, a person who can see inaction in action and action in inaction has a deep understanding of the true nature of actions and their consequences. They are able to act in the world without being attached to the outcomes of their actions, and they remain a neutral witness to their actions and their results. This detachment allows them to renounce the fruits of their actions, freeing them from the cycle of attachment and desire. Such a person is considered to be an intelligent human being because they can act in the world while remaining grounded in the understanding of the ultimate reality. They can perform all actions inactively, which means that they act without being attached to the results of their actions, and without generating new karma. Overall, this statement is suggesting that the path of Karma Yoga, which involves acting with detachment and selfless service, is a path to wisdom and freedom from the cycle of karma.

Such an individual understands that true action is not merely physical activity but also encompasses mental and emotional states. Thus, they can observe the various actions around them while remaining detached from their results, recognizing that outcomes are not entirely within their control. By remaining neutral and not getting caught up in the results of their actions, this person can approach all tasks with a sense of calmness and clarity. They do not indulge in the ego-driven desire for personal gain or recognition and instead focus on performing their duties with a selfless attitude. Ultimately, this person is intelligent and wise in their approach to life, recognizing the importance of taking action in the world while simultaneously remaining detached from the outcomes. This approach to action, or inaction, is referred to as "karma yoga" and is a path towards spiritual growth and enlightenment.18.

 

This statement is suggesting that a person who performs actions without any attachment to desire or determination, and whose actions have been burnt in the fire of wisdom, is a true Brahmajnani or an enlightened being. The metaphor of burning in fire is used to indicate the destruction of something. In this case, it refers to the burning away of all desires and determinations associated with actions. This means that the enlightened person is no longer motivated by desires or personal goals, and their actions are entirely selfless and in service of the ultimate reality. The reference to wisdom indicates that this enlightened state is not a result of mere detachment, but of a deep understanding of the nature of reality. The enlightened person has realized the ultimate truth of existence and has transcended the cycle of birth and death. They are no longer bound by karma and are free from the limitations of the material world. Overall, this statement is emphasizing the importance of acting without attachment and with complete selflessness to attain enlightenment. It suggests that this state is characterized by a complete dissolution of ego and a deep understanding of the nature of reality. 19.

 

This verse is describing the state of a person who has renounced attachment to their actions and their results and has achieved a state of indifference to their body. Such a person is said to be eternally self-satisfied and can perform actions without being affected by them. It suggests that the person has achieved a state of detachment from their actions and their results, and therefore does not experience any attachment or aversion towards them. They can perform actions without any expectation of reward or fear of punishment, and remain unaffected by the outcomes of their actions. The reference to being indifferent to the body suggests that the person has also achieved a state of detachment from their physical form. They no longer identify with their body as the source of their identity or as something that defines them. Instead, they have realized the ultimate reality beyond the material world and are no longer bound by the limitations of the body. Overall, the saying suggests that the person has achieved a state of inner peace and contentment through the renunciation of attachment to actions and outcomes. They can act in the world without being affected by it and have transcended the limitations of the physical body.20.

 

The individual who has abandoned hope and constantly focuses on the self, while renouncing all material possessions, engages in mere physical actions. This person experiences pure joy while working with the body, naturally avoiding sin and karmic entanglements. 21.

 

A man who is satisfy without desires continues to remain content, free from any feelings of jealousy. Such a person is indifferent to happiness, sorrow, joy, and mourning, and remains equanimous in success or failure. Whether the work is successful or not, the person performs the work with an equal mind, not creating any karmic bondage.22.

 

The person who has eradicated all attachment and remains unaffected even by virtue, who is always liberated and keeps their mind focused on the self, naturally performs actions. Such a person's karmic actions come to a natural end, and they become free from the bondage of karma.23.

 

The act of offering (Arpan) is Brahman, the offering itself (Havi) is Brahman, the fire used in the offering is Brahman, the offering accompanied by mantra chanting (Ahuti) is Brahman, and the act of performing Yajna is also Brahman. Yajna is regarded as the form of Parabrahma, the ultimate God. Whatever we receive from this creation, when offered through sacrifice, is all Brahman. By perceiving Brahman in every particle of the universe or every action, one can realize Brahman within oneself.24.

 

A Karma Yogi performs the ritual of Dev Yajna, while Jnana Yogis perform Yajna in the Brahma fire, which represents the cosmic soul. In Dev Puja, the Yogi attempts to understand Adhidev, the individual self. On the other hand, many Yogis worship the soul within themselves in the Brahman fire and worship the Adhijnana, the cosmic self..25.

 

There are different approaches to restraining the senses among yogis. While some yogis choose to simply stop their senses altogether, others opt to control the objects of their senses, including words, tastes, touches, smells, and sights, by subjecting them to the fires of their senses. This allows them to "fire" or burn away the distractions caused by these sensory subjects. 26.

 

Other yogis take a different approach and seek to unite the actions of all their senses with the vital actions of their bodies (known as Pran). Through the practice of these methods, they can reveal Jnana or spiritual knowledge. By igniting the fire of self-restraint yoga through Jnana, these yogis can perform self-sacrifice and offer all of their sensory subjects as a whole.27.

 

In this way, various yogis practice different types of Yajna, such as Dravya Yajna, Tapa Yajna, and Yoga Yajna, with passion and skill. They perform the Shabad or word Yajna, where they surrender everything they receive from this creation to God. By practising Yajna, these diligent yoga practitioners transform their Jiv-self into the pure self. Dravya Yajna involves surrendering everything to God that we receive from this creation, while Tapa Yajna involves discipline and acceptance of pains that lead to the purification of the mind and intelligence. Yoga Yajna, on the other hand, involves performing every karma with perfection, considering it to be karma for God. Titikshna Vrati is a passionate practitioner who practices Yama, Niyam, Sanyam (abstinence), and other strict physical and mental activities to control the mind. The practices of Sham, Dum, Uprati, Titiksha, Samadhan, and Shraddha help in achieving this control. Sham involves preventing the mind from wandering into the world, while Dama involves stopping the external senses. Uprati involves not letting the retired senses wander, and Titiksha involves tolerating cold-heat, happiness-sadness, loss-benefit, honour, and humiliation as body dharma. Samadhan involves engaging the stopped mind in self-contemplation. 28.

 

There are various practices among yogis regarding the Havana of Prana Vayu and Apana Vayu. Some perform the Havana of Prana Vayu in Apana Vayu, while others perform the Havana of Apana Vayu in Prana Vayu. And yet others offer Prana to Prana by stopping both Prana and Apana. It's important to note that Prana refers to inhalation, Apana refers to exhalation, and Havana refers to sacrifice. 29.

 

Yogis who have a regular and controlled diet tend to perform the Havan of Prana Vayu in Prana Vayu. Through their sacrifices, they can destroy the sins of lust, anger, and ignorance. As a result, they attain spiritual knowledge and come to know God through Jnana.30.

 

Krishna says, a yogi who participates in a Yajna (a sacred Vedic ritual) and experiences the remaining nectar from it, attains the truth. The nectar is said to be the form of Brahman, the ultimate reality and divine consciousness in Hinduism. By drinking this nectar of realization, the yogi achieves a sense of contentment and inner peace and becomes centred on the self. The experience of the nectar is said to be a profound spiritual experience that leads to a deeper understanding of the nature of reality and the self. On the other hand, those who do not perform Yajna are believed to miss out on the opportunity to experience this transformative nectar and do not gain anything in this world or the afterlife. This is because the Yajna is believed to be a powerful means of purifying one's mind, body, and spirit, and gaining spiritual knowledge and realization. In essence, the verse suggests that through the performance of the Yajna and the experience of its remaining nectar, a yogi can attain profound spiritual insights and become centred in the self, while those who do not participate in this ritual miss out on this opportunity for spiritual growth and realization. 31.

 

Thus, many types of Yajna, are narrated in the Vedas. You should know that these Yajna rituals arise from karma. Knowing this, you will be free from the bondage of karma.32.

 

Arjuna, know that Jnana Yajna, the sacrificial offering of knowledge, is superior to Dravya Yajna, the offering of material possessions. Dravya Yajna is driven by the desire to attain worldly pleasures or heavenly rewards, but Jnana Yajna, practised by yogi, liberates them from the bondage of Karma and leads to the attainment of ultimate truth. All actions ultimately lead to the path of knowledge and self-fulfilment, and through Jnana Yajna, no Karma remains." In this verse, Lord Krishna advises Arjuna that Jnana Yajna, the pursuit of spiritual knowledge and wisdom, is superior to Dravya Yajna, the offering of material possessions as a means of achieving worldly pleasures or heavenly rewards. While Dravya Yajna may bring temporary satisfaction, it ultimately perpetuates the cycle of Karma and worldly attachments. In contrast, Jnana Yajna leads a yogi to the realization of the ultimate truth, liberating them from the cycle of birth and death and the bondage of Karma. This understanding of the true nature of reality leads to self-fulfilment, and all actions ultimately serve the path of knowledge and wisdom. Through the pursuit of Jnana Yajna, the yogi can attain spiritual liberation and escape the cycle of Karma. 33.

 

Arjuna, if you seek enlightenment and wish to know the supreme element, you must seek out the sages who have attained oneness with Brahman. Serve them with reverence and humility, and they will be pleased to teach you the ultimate knowledge. By asking with simplicity, the great saints who possess the knowledge of Atma Jnana or Brahman will teach you this ultimate truth." In this verse, Lord Krishna advises Arjuna to seek out the guidance of sages who have achieved oneness with Brahman, the ultimate reality in Hinduism. To attain knowledge of the supreme element, Arjuna must serve these sages with reverence and humility, earning their favour and the privilege of learning from them. By asking with a simple and sincere heart, the great saints who possess the knowledge of Atma Jnana, or knowledge of the self, will impart this ultimate truth to Arjuna. Through their guidance, Arjuna can attain a deeper understanding of Brahman and the nature of the self, leading to spiritual enlightenment and liberation from the cycle of birth and death.34.

 

By gaining knowledge from these sages, you will not be swayed by worldly desires. You will come to realize the pure self within you, and also the pure self within all beings." In this verse, Lord Krishna suggests that through seeking guidance from the sages who possess knowledge of the self, Arjuna will not be led astray by worldly desires. Instead, he will gain a deeper understanding of his true nature and the nature of all beings. By realizing the pure self within himself, Arjuna will gain insight into the fundamental unity of all existence, seeing the same pure self in all beings, including ghosts or spirits. This realization leads to a deeper sense of connection and empathy with all beings, as well as a greater sense of inner peace and fulfilment.35.

 

Krishna is telling Arjuna that even if he considers himself to be the greatest sinner, he can still overcome his sins through the knowledge of the self. Krishna is saying that this knowledge will be like a boat that helps one cross the ocean of sin. Just as a boat enables one to safely navigate through the vast and treacherous waters of the sea, the knowledge of the self will enable Arjuna to navigate through his sins and overcome them. The underlying message here is that no matter how great our sins or mistakes may be, we always have the potential to overcome them through self-awareness, self-reflection, and knowledge. Krishna is encouraging Arjuna to embrace this knowledge and use it to become a better version of himself.36.

 

Krishna is saying that enlightenment, which is the state of understanding the true nature of the self, is like a burning fire that consumes all the karmic results and their attachments. In other words, when one achieves enlightenment, they are freed from the effects of their past actions and are no longer bound by them. Krishna is emphasizing the idea that enlightenment is a powerful force that can burn away all the negative karmic tendencies and attachments that hold us back. This quote also suggests that the pursuit of enlightenment is a process of purification, where the impurities of the mind and the negative karmic tendencies are gradually burned away through the knowledge and understanding of the true self. Overall, this quote encourages us to pursue the path of enlightenment and to trust that it can help us overcome the negative effects of our past actions and attachments.37.

 

Dear Arjuna, be certain that there is nothing in this world that can purify you like Jnana, which is the knowledge of the self. Water, fire, and other purification methods can only purify a person or substance temporarily, but the true knowledge of the self purifies a person forever. This knowledge of the self is like nectar that sustains and nourishes a yoga seeker for a long time. As the self is the source of ultimate and everlasting knowledge, a seeker who is dedicated to the path of yoga automatically attains this knowledge of the self. Thus, Krishna is telling Arjuna that the pursuit of true knowledge of the self is the most effective means of attaining lasting purification and spiritual growth. The knowledge gained from this pursuit is like nectar that sustains and nourishes a seeker throughout their journey.38.

 

This verse highlights the importance of controlling one's senses and cultivating a deep curiosity and reverence for self-knowledge to attain ultimate peace and knowledge. The text suggests that those who have subdued their senses and have a sincere desire for knowledge seek it with curiosity and eagerness. This curiosity is further fueled by studying scriptures and engaging in discussions with saint-like teachers, as well as by continuous meditation. Through this process, knowledge comes naturally to the seeker, and the craving for knowledge increases. Eventually, the seeker attains everlasting and ultimate knowledge and peace when the truth is realized. The attainment of this knowledge leads to a sense of bliss and fullness, as the mind no longer wanders towards the distractions and desires of the senses. The seeker is freed from the bonds of ignorance and desire and experiences a state of deep fulfilment. Overall, this passage highlights the importance of cultivating a deep reverence for self-knowledge, and the role of self-discipline, continuous learning, and meditation in attaining ultimate knowledge and peace.39.

 

This verse emphasizes the importance of having reverence for knowledge and self-knowledge and the consequences of living in ignorance. The verse suggests that a person who lacks knowledge and reverence for knowledge is susceptible to becoming corrupt and losing sight of their ultimate purpose in life. Such a person may be confused and misguided, as they lack the necessary knowledge to make informed decisions and live a fulfilling life. Furthermore, the passage suggests that a person who is clouded by ignorance and a doubtful mind will not find happiness in this world or the afterlife. This emphasizes the importance of seeking knowledge and self-knowledge, which can help us navigate life with greater clarity, purpose, and fulfilment. Overall, this message emphasizes the importance of pursuing knowledge and self-knowledge as a means of avoiding corruption and finding lasting happiness and fulfilment in life.40.

 

Arjuna, those who have renounced attachment to the results of their actions and achieved freedom from the bondage of karma through the practice of yoga, and whose actions are dedicated to the Divine, have cut off all doubts with the sword of knowledge. They have control over their conscience and are not bound by the ties of karma."41.

 

O Arjuna, let the sword of knowledge sever the doubts that arise from the ignorance within your mind. Embrace this wisdom, not as mere theory, but as a profound understanding of the Self and the universe. Through this understanding and the attainment of equanimity, you shall be empowered to carry out your duty, even in the face of the most arduous of tasks, such as war. So, let the sword of knowledge guide you towards the path of wisdom and enlightenment.42.

Om Tat Sat

This commentary is taken from Basanteshwari Bhagavadgita.

 

     

BHAGAVADGITA CH-03-KARMA YOGA

In the third chapter of the Bhagavadgita, Sri Bhagavan explains the philosophy of Karma Yoga, which emphasizes the importance of action and how to act and live in this world without getting involved in sinful actions. According to this philosophy, no one can live without action, as all beings are nature-bound and perform natural deeds such as breathing, walking, and eating. These actions are essential for the sustenance and survival of life, and it is impossible to renounce them. The chapter explains that there are two types of karmas - past life karmas and present karmas. Past life karmas refer to the actions of the past life that are stored in one's bio-memory or dormant mind. These karmas influence one's present life and shape their thoughts and actions. The word "Yajna" is used to describe one's nature and instinct. It suggests that one's nature without virtue is better than possessing another's virtue. Yajna can also mean performing actions for the sake of God or in the service of humanity and nature. The term "Jnana" refers to enlightenment or real knowledge. The chapter suggests that through Jnana, one can attain liberation from the cycle of birth and death and achieve ultimate unity with the divine. The chapter also introduces the concept of three Gunas - Sattva, Rajas, and Tamas. These Gunas represent different qualities of nature, such as space, genesis, and time. They shape one's personality and influence their actions and behaviour. Finally, the chapter explores the question of why people sin. It suggests that desire, anger, and greed are the three gates to hell, and they arise from one's attachment to the material world. Through the practice of Karma Yoga, one can overcome these negative tendencies and achieve spiritual growth and liberation. Overall, the chapter provides a comprehensive philosophy of action and ethics that emphasizes the importance of living in this world without getting involved in sinful actions.

Arjun said, O, Sri Krishna! If you consider knowledge to be superior to karma, why do you put me in this dreadful war, where there is to be war with our brothers?1.

 

O, Lord! I have confused by your mixed words. My wisdom has become confused. I am unable to think of any clear direction. Sir, please tell me only one definite discipline, so that I can walk on the path of welfare.2.

 

In this verse, Sri Bhagavan is explaining to Arjuna that there are two types of disciplines in this world - the path of Sankhya and the path of Karma Yoga. Jnana Yoga is the path of knowledge, where one seeks self-realization by renouncing egoism from the mind and intellect and staying in the self or soul. This path is suitable for those who have a natural inclination towards intellectual pursuits and contemplation. On the other hand, Karma Yoga is the path of action, where one performs all actions without attachment to the results and dedicates them to the service of the divine or humanity. This path is suitable for those who are more inclined towards action and service. Sri Krishna emphasizes that both paths are valid and lead to the same goal of self-realization and liberation. However, he also points out that Karma Yoga is the more suitable path for most people, as it allows them to perform their duties in the world without getting attached to the results and without renouncing their natural actions. Overall, the quote suggests that there are different paths of yoga that one can follow to achieve self-realization and liberation, and one should choose the path that is most suitable for their nature and inclination.3.

 

 

 

This verse from the Bhagavad Gita emphasizes the importance of action and the futility of escapism. Sri Krishna suggests that it is not possible to become flawless like a realized person without performing any actions. Action is necessary for growth and self-improvement. On the other hand, renouncing all actions and becoming void is also not possible, as prescribed actions are necessary for survival and sustenance. Sri Krishna emphasizes that escapism from actions is not the same as renunciation. Renunciation does not mean giving up action altogether but rather giving up attachment to the fruits of one's actions. By performing actions with a selfless attitude and dedicating them to the divine or the service of humanity, one can achieve spiritual growth and ultimately attain liberation. In essence, the quote suggests that action is an essential part of life, and one should not try to escape from it. Instead, one should perform actions with detachment and dedication, without getting attached to the results. By doing so, one can achieve spiritual growth and ultimately attain the ultimate goal of self-realization and liberation.4.

 

This verse emphasizes the idea that action is an integral part of human life, and one cannot renounce natural deeds such as breathing, walking, and eating. All beings are bound by nature, and they perform these actions naturally. It is impossible to live without action at any moment, as even the act of being alive involves some form of action. However, the verse also suggests that one can perform these actions without getting attached to the fruits of their actions or getting involved in sinful actions. By performing actions with a selfless attitude and dedicating them to the divine or the service of humanity, one can achieve spiritual growth and ultimately attain liberation. In essence, the quote suggests that action is necessary for life, but one can still achieve spiritual growth and liberation by performing actions with detachment and dedication.5.

 

The person who lacks knowledge tries to forcefully control all their senses and deliberately engages with sensory objects. For instance, when feeling hungry, they may eat and then pretend to be fasting. Similarly, they may think of a woman and force themselves to be celibate, which is not genuine behaviour. Such actions are deceptive, and the person who engages in them is considered foolish This emphasizes the importance of having genuine behaviour, rather than pretending or forcing oneself to behave in a certain way. The person described here is ignorant and lacks an understanding of the true meaning of fasting or celibacy. Rather than controlling their senses through mindful and genuine efforts, they use force and deception, which is not the right way to attain spiritual growth or self-discipline. The underlying message is that true spiritual growth comes from a deep understanding and sincere effort towards self-improvement, rather than superficial attempts to appear pious or disciplined. 6.

 

Enlightened person restrains their senses through their mind and performs their natural actions using all their senses. They detach themselves from sensory pleasures and worldly desires and engage in actions without being affected by them. This person practices Karma Yoga, which involves performing actions selflessly and without attachment to the results. They do not allow mundane activities like defecation to occupy their minds, as they consider them natural and detached from their spiritual pursuits. This saying describes the approach of an enlightened person towards the world and their actions. The person who has attained enlightenment has a clear understanding of the nature of reality and the self and hence is able to detach themselves from worldly desires and pleasures. They perform actions naturally, without any attachment to their outcomes, as they have renounced the idea of personal gain or loss. This approach is known as Karma Yoga, which emphasizes the importance of selfless action in the path of spiritual growth. It also implies that an enlightened person does not differentiate between mundane and spiritual activities, as they consider all actions to be natural and part of the universal order. This means that they do not shy away from worldly activities, but instead perform them without being affected by them. They maintain a detached attitude towards all their actions, including those that are considered mundane or impure, such as defecation. Overall, this statement highlights the detached and natural approach of an enlightened person towards the world and their actions. 7.

 

It is evident that being completely devoid of action or karma is impossible. Therefore, one should perform actions by the principles of the scriptures. It is better to act than to refrain from acting, as even the body cannot function without action. This statement emphasizes the importance of performing actions in life. The idea of being completely free from action is not practical or feasible, as even basic bodily functions require action. Therefore, it is better to engage in actions that align with the principles of the scriptures, as they provide a framework for ethical and moral conduct. It also implies that inaction or refraining from action is not a viable option. Inaction can lead to stagnation or even regression, whereas action leads to growth and progress. Therefore, it is important to act, but with a clear understanding of the principles that guide one's actions. In summary, this statement highlights the importance of performing actions in life, as they are essential for growth and progress. It also emphasizes the need to follow ethical and moral principles in one's actions, as they contribute to the overall well-being of society and the individual. 8.

 

Yajna, which is an act of sacrifice and offering, is considered an action performed for the sake of God. This practice involves performing actions that are in alignment with one's natural tendencies and inclinations. All actions performed for the sake of God are considered natural and devoid of attachment. Any action performed for personal gain, however, binds a person to the consequences of their actions. Therefore, it is essential to dedicate all actions to God and perform them without attachment. Only simple natural deeds that align with one's true nature are exempt from this requirement. The advice to Arjuna is to perform natural deeds without attachment. This saying emphasizes the importance of performing actions as a form of sacrifice and offering to God. Such actions are considered natural and are free from attachment or personal gain. The concept of Yajna involves performing actions in alignment with one's true nature and tendencies. Such actions are believed to be in harmony with the universal order and are devoid of any attachment to the outcomes. The statement also highlights the consequences of performing actions with a sense of personal gain. Such actions bind a person to the consequences of their actions, leading to attachment and suffering. Therefore, it is essential to dedicate all actions to God and perform them without any attachment or personal gain. It advises Arjuna to perform natural deeds without attachment. Only simple natural deeds that align with one's true nature are exempt from this requirement. This advice emphasizes the importance of performing actions in alignment with one's true nature and without any attachment to the outcomes. 9.

 

Prajapati Brahma is the creator of all creatures, at the beginning of creation, created different creatures with unique natures and tendencies. He advised them to perform actions based on their natures, which would lead to their growth and prosperity. The statement emphasizes the importance of performing actions in alignment with one's nature. The natural tendencies of an individual dictate their preferred way of life, and acting accordingly would provide them with the desired enjoyment and satisfaction. Prajapati Brahma advised the creatures to conduct themselves with self-righteousness and without any fanfare. Furthermore, the statement warns against acting under the influence of others' natures. Such actions would lead to entanglement and conflict, hindering the practice of detachment. Therefore, it is essential to follow one's nature and not be swayed by external factors or the behaviour of others. In summary, the statement advises individuals to act by following their nature and not be influenced by external factors. Prajapati Brahma's advice emphasizes the importance of aligning one's actions with their natural tendencies to achieve growth and prosperity. 10.

 

It is essential to practice self-righteousness and respect all the gods. The statement emphasizes the importance of worshipping all the gods, including teachers, mothers, fathers, guests, and others while practising self-righteousness. To worship a teacher, mother, father, or guest as a god means to show them respect and behave towards them with reverence and humility. This practice is believed to upgrade an individual's spiritual and moral standing. Furthermore, this practice creates a positive cycle of mutual upliftment, where everyone involved benefits from the respect and reverence shown towards one another. This saying also suggests that worshipping all the gods can lead to one's welfare and upliftment. It is believed that the worship of different deities can help an individual achieve their goals, fulfil their desires, and attain spiritual growth. In summary, the statement emphasizes the importance of practising self-righteousness and showing respect towards all the gods, including teachers, mothers, fathers, guests, and others. This practice is believed to lead to mutual upliftment and individual welfare. 11.

 

It emphasises the importance of living in harmony with nature and offering worship to the divine in all forms. It suggests that by living a life guided by natural deeds, one can attain blessings and desired outcomes from the gods. It also highlights the importance of offering gratitude and worship to the divine, as all pleasures and blessings are said to come from the grace of the divine. It implies that those who enjoy the benefits of divine grace without offering worship are akin to thieves, as they are taking something without giving anything in return. Furthermore, it suggests that consciousness is inherent in all of creation and that the Jiva-self (or individual soul) is overflowing with consciousness. It implies that by recognizing the divine in all forms and offering worship accordingly, one can attain ultimate welfare and spiritual fulfilment. Overall, the passage emphasizes the importance of living in harmony with nature, recognizing the divine in all forms, and offering worship and gratitude to attain blessings and spiritual fulfilment.12.

 

This verse emphasises the importance of consuming food that has been earned through natural deeds and sharing it with all living beings and nature. It suggests that by consuming food that has been offered to all living beings and nature, one can attain spiritual purity, and all sins can be destroyed. The passage highlights the importance of satisfying not only human beings but also nature, including the sky, air, fire, water, and earth. Furthermore, it suggests that the act of sharing earned food with all living beings is a form of sacrifice that is pleasing to God. It implies that by performing such actions, one can attain self-awareness and spiritual fulfilment. It also suggests that the deities are worshipped for the public welfare because all living beings, including humans and ghosts, are animated by the same soul. Therefore, by serving all living beings and nature, one can attain spiritual purity and fulfil one's duty towards public welfare. Overall, the passage emphasizes the importance of performing natural deeds, sharing earned food with all living beings and nature, and attaining spiritual purity through selfless service. 13.

 

This verse highlights the interconnectedness of all things in the universe and the role of God in sustaining the cycle of life. It suggests that all living beings are produced from food, and food originates from rain, which in turn is governed by nature's rule. The passage further suggests that naturally arises from action, which is driven by the intellect or word. And the word, in turn, comes from the imperishable God. The passage implies that the imperishable God is the ultimate source of all creation and that the cycle of life is sustained by God's divine rule. It suggests that through the act of yajna, which is often translated as sacrifice or offering, one can connect with God and attain spiritual fulfilment. Overall, the passage emphasizes the interconnectedness of all things in the universe, the role of God in sustaining life, and the importance of connecting with God through the act of yajna. 14,15.

 

O, Parth! a person who does not follow the prevailing world cycle and conducts themselves contrary to nature or does not perform natural deeds is living in vain. The passage implies that such a person will be distracted by the pleasures offered by their senses, which will not bring lasting fulfilment. O, Parth! It emphasizes the importance of living in harmony with the natural order of the world.  It  suggests that living in harmony with nature and following natural deeds is an essential aspect of fulfilling one's duty and achieving spiritual fulfilment. Overall, it highlights the importance of living in harmony with nature and performing natural deeds as a means of attaining spiritual fulfilment and avoiding the empty pleasures of the senses.16.

 

A person who delights in the soul is content with the soul and is satisfied with self-realization, and therefore does not do karma even while doing an action, which can be interpreted in different ways. One way to understand this statement is that a person who is fully immersed in the experience of the soul, or the divine consciousness, acts in a state of union with it, without any egoistic motive or desire for personal gain. Such a person sees himself or herself as an instrument of the divine will and performs actions as a service to the divine, rather than as a means to achieve personal goals or fulfil duties. Overall, saying reflects a state of consciousness that is characterized by a deep sense of inner peace, contentment, and self-realization, which enables one to act in the world without being bound by the limitations of the ego or the law of karma. 17.

 

When a person realizes his or her true nature as the Atman, which is identical to Brahman, he or she attains the state of ultimate selfhood or self-realization (moksha). In this state, the person is said to be free from all attachments, desires, and limitations of the ego, and is established in the knowledge of the unity of all things. This suggests that when a person attains this state, he or she has no purpose for doing an action because there is no longer any sense of individuality or ego that requires fulfilment or satisfaction. Instead, the person acts spontaneously and effortlessly, by the natural flow of the universe, without any selfish motive or dependence. Furthermore, the statement implies that the person is free from attachment to all beings because he or she sees the underlying unity and oneness of all things. Such a person does not see himself or herself as separate from others but as an expression of the same ultimate reality that pervades all beings. Therefore, the person acts with a sense of compassion and love towards all beings, without being affected by their actions or reactions. Overall, it reflects a state of consciousness that is characterized by a profound sense of freedom, peace, and joy, which arises from the realization of the true nature of the self and the unity of all things.18.

 

Hence, relinquish your attachment to outcomes and fulfil your duty, for a person who is liberated from desires and attachments and performs actions, attains the state of ultimate self-realization. 19.

 

King Janak and other enlightened people attained supreme accomplishments by not giving up even a fraction of their great deeds. This implies that these individuals were fully committed to their duties and responsibilities, and did not shy away from their actions even in the face of challenges or difficulties. Furthermore, it suggests that public behaviour is influenced by the conduct of the best people. This implies that individuals who hold positions of power and influence have a responsibility to set an example for others, and to conduct themselves in a way that inspires others to follow their lead. In this sense, it emphasizes the importance of leading by example and fulfilling one's duties and responsibilities with integrity and dedication. By doing so, individuals can contribute to the greater good of society, and inspire others to follow their examples. Overall, the statement reflects the importance of dharma and the role that individual conduct and behaviour play in shaping the world around us. It suggests that by fulfilling our duties and responsibilities with dedication and integrity, we can contribute to the greater good of society, and inspire others to do the same. 20.

 

The world moves in the same way as the best man behaves. His conduct educates other people, and whatever the standard he sets up, the human community starts following in the same way.21.

 

While expounding on his opulence and influence, and acknowledging Arjuna as his ultimate beloved, he stresses the significance of karma for the betterment of humanity. Lord Krishna declares to Arjuna that despite possessing nothing of worth in the three realms, both attained and unattained, he performs actions solely for the sake of benefiting humanity22.

 

If I am not diligent in my efforts to work for the betterment of humanity, my actions may be misunderstood by those who follow my example. Hence, I perform my duties for the welfare of the public, just like an ordinary person would do. This is essential to ensure that the true essence of my message should not be lost and misinterpreted by the people.23.

 

In my human form, if I neglect my responsibilities towards the public and become indifferent towards my actions, others might follow my lead and also refrain from doing their part. This would ultimately result in a stagnant society where nothing gets done. Therefore, it is not appropriate to renounce one's duties and responsibilities. It is crucial to set an example by performing our actions diligently and responsibly, as this inspires others to do the same and helps society thrive.24.

 

Just as ignorant human beings who are driven by a desire for results perform their actions, an enlightened person should also act with attachment for the sake of the public welfare. In other words, even if one has attained enlightenment and does not seek personal gain, it is still important to perform actions with a sense of attachment towards the greater good of society. This is necessary to inspire and guide others towards the path of righteousness and ensure the continued functioning and progress of society.25.

 

A wise person who is engaged in the divine should not confuse ignorant individuals who are attached to materialistic pursuits. Instead, they should allow them to continue with their actions and set an example by performing their duties with diligence and devotion. It is important to note that preaching detachment to those who have not attained enlightenment is futile, as it may lead to confusion and deviation from their natural tendencies. Hence, it is essential to guide and inspire others through one's actions and lead by example, rather than forcing one's beliefs on them.26.

 

All actions performed by living beings are influenced by the three qualities of nature or "Gunas" - Sattva, Raja, and Tama - in varying degrees. These Gunas determine an individual's nature and behaviour, and thus, the actions they perform. Actions motivated by Sattva are pure and virtuous, while those motivated by Raja are driven by passion and ambition, and those motivated by Tama are done out of ignorance, laziness, or malice. However, the delusion of the ego can lead an individual to believe that they are solely responsible for their actions and the outcomes of those actions. This delusion can cause attachment to the results of actions, leading to karmic bondage. Hence, it is crucial to understand that the qualities of nature influence actions, and the ego should not be attached to the results of those actions. By understanding and acting upon this concept, one can lead a life of virtue and avoid karmic entanglements. 27.

 

Everything in the universe is composed of the five basic elements or "Panchamabhutha" - sky, air, fire, water, and earth - which each has varying degrees of the three Gunas or qualities of nature (Sattva, Raja, and Tama). The mind, intellect, ego, and senses of a person are also affected by these Gunas. The enlightened yogi, however, understands that these properties are constantly changing and therefore do not become attached to them. Rather, the yogi observes these properties as a witness, without being enamoured or affected by them. The true nature of the self, the soul, is always unconcerned and beyond all properties and qualities. In essence, this passage suggests that by understanding the transitory nature of the material world and identifying with the true nature of the self, one can attain a state of peace and equanimity. 28.

 

Individuals who are ignorant of the nature of reality and are attached to the qualities and actions of nature are bound by the consequences of their actions, or karmic bondage. In contrast, a wise person understands the transitory nature of the material world and does not become attached to the qualities or actions of nature. It is also suggested that it is not the role of a wise person to distract or discourage those who are ignorant of the nature of reality and are attached to their actions. The attachment to karma can blind one's understanding of the workings of nature, or "Prakriti," and therefore prevent them from attaining wisdom. Instead, it is the responsibility of each individual to cultivate their understanding and knowledge of the true nature of reality. By doing so, one can break free from the cycle of karmic bondage and attain a state of equanimity and inner peace.29.

 

The verse suggests that one should surrender all of their actions to a highest that, referred to as "me," and keep their mindset focused on the self. By doing so, one can fight without attachment to emotions or outcomes and be free from pain. Furthermore, it is suggested that one should understand that the true nature of the self is imperishable, latent, and devoid of disorder. By recognizing this, one can act in the world without becoming attached to the results of their actions or being influenced by external circumstances. In essence, this passage suggests that by surrendering to the highest that and recognizing the true nature of the self, one can act in the world with a sense of detachment and inner peace. This allows one to fulfil their duties without becoming attached to the outcomes of their actions and thereby achieve a state of equanimity. 30.

 

Those who do not see the flaw in my words, and respectfully practice the said principle become free from the bondage of karma.31.

 

Those people who keep an eye on my view and do not follow this opinion, whose mind is fascinated with different worldly knowledge, are destroyed and can never attain selfhood.32.

 

All living beings possess a certain nature, and they act following the proportion of Sattva, Raja, and Tama qualities present within them. Even enlightened individuals will act by their inherent nature. Thus, there is no need for anyone to exercise restraint in this regard. One's actions should flow naturally, rather than forcefully. Therefore, it is unwise to toil day and night for the sake of pleasure.33.

 

Every individual has the potential for desire and malice to arise, which can trap them like a spider's web. It is important not to indulge these tendencies, as they are harmful and can lead one away from the path of well-being. Therefore, one should strive to eliminate both desire and malice from their mind, as they are enemies that disrupt inner peace and contentment. By avoiding them, one can lead a more harmonious and fulfilling life.34.

 

It is better to embrace one's nature, even if it lacks certain virtues, rather than try to adopt another person's virtuous nature. Trying to imitate someone else's nature can lead to a loss of simplicity and a sense of unnatural living because the other person's nature may not align naturally with one's own. It is better to live and act by one's natural tendencies. Even dying while staying true to one's nature is  better  rather than living in fear of trying to adopt someone else's nature. Each individual should perform their natural deeds based on the proportion of Sattva, Raja, and Tama qualities present within them. 35.

 

Arjun said: O, Krishna! If a man does not want to conduct sin then why he does sin, driven by whom? If an ordinary person walks on the wrong path, it can be understood, but an intelligent also goes on the wrong path.36.

 

Shri Bhagavan has stated that desire and anger, which arise from the quality of Rajoguna, can lead individuals towards sinful actions. These tendencies are insatiable and can never be fully satisfied. They are powerful obstacles on the path towards self-improvement and self-realization. They are considered to be highly sinful and destructive forces that can lead individuals astray from the path of righteousness. It is important to recognize and control these tendencies to progress towards a more fulfilling and meaningful life.37.

 

Just as fire is obscured by smoke, a mirror is covered by dirt, and a womb is hidden by skin, true knowledge or jnana is always covered by ignorance and desire. This means that even though knowledge and wisdom are present within us, they can be obscured by our ignorance and our desires, which cloud our ability to see things. We must work to remove this ignorance and desire to uncover our true knowledge and wisdom.38.

 

Lord Krishna is addressing Arjuna and explaining that desire is like an unquenchable fire that is always burning, and it acts as an enemy to those who are sincerely practising jnana and yoga. Desire is insatiable and can never be fully satisfied, which can distract individuals from their spiritual practices and goals. It can lead them astray and cause them to lose focus on their path of self-realization. Therefore, desire is considered an obstacle that must be overcome to attain spiritual growth and enlightenment.39.

 

 In this statement, it is conveyed that desire and anger reside within the senses, mind, and intellect of an individual. They constantly lure the soul and cause a distraction by overshadowing the pure knowledge that resides within, just as an eclipse obscures the light of the sun. The constant presence of these emotions makes it difficult for individuals to maintain clarity of thought and act by their innermost beliefs and values. It is necessary to overcome these emotions to access the true knowledge that lies within and progress towards a more fulfilling and meaningful life.40.

 

Lord Krishna is advising Arjuna to control his senses with his mind and overcome desire and anger by force. These emotions are considered evil because they can lead to sinful actions and obstruct the path towards enlightenment and knowledge. Those who get in to these emotions and allow them to control their actions are referred to as great sinners because they destroy the knowledge and wisdom that is essential for spiritual growth and self-realization. Therefore, it is important to learn to control these emotions and channel them towards positive actions to progress towards a more enlightened state of being.41.

 

In this statement, it is being conveyed that the senses are more powerful and subtle than the physical body, the mind is more powerful than the senses, and the intellect is beyond the mind. However, the ultimate truth or existence, which is the self, is even more powerful and beyond the grasp of the intellect. This means that while the intellect is capable of comprehending many things, certain truths are beyond its reach. The true nature of the self is one such truth. It is important to recognize that even though the self may be difficult to understand through the intellect, it is an integral part of our being and must be acknowledged to achieve spiritual growth and self-realization. In simple words that is your existence or the self. Thou you are. 42.

 

Finally, Lord Krishna advises Arjuna to subdue the mind by using the intellect and attaining knowledge of the supreme self through pure intelligence. By doing so, he can overcome desire, which is a strong enemy of human beings. This means that it is important to cultivate a strong intellect and use it to understand the true nature of the self, which will help in controlling the mind and its desires. By killing the desire, one can avoid distractions and focus on the path of spiritual growth and self-realization. 43.

om tat sat

This commentary is taken from Basanteshwari Bhagavadgita.