UB: न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषुकिञ्चन । नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि॥३.२२॥

O! पार्थ, for me (मे ),  there is (अस्ति) nothing (न) to be done (कर्तव्यम्). In the three (त्रिषु) worlds (लोकेषु), there is nothing (किञ्चन न) to be accomplished by me (अवाप्तव्यम्), which is not yet accomplished (अनवाप्तम्). Yet (च), I am engaged (वर्ते) in action (कर्मणि एव).

यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रितः। मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः॥३.२३॥

Because (हि), should I (यदि अहम्) ever (जातु) not (न) engage myself (वर्तेयम्) in action (कर्मणि), without being lazy (अतन्द्रितः), O! पार्थ,  people (मनुष्याः) would follow (अनुवर्तन्ते) my (मम) example (वर्त्म) in every way (सर्वशः).

उत्सीदेयुरिमे लोका न कुर्यां कर्मचेदहम् । सङ्करस्य च कर्ता स्याम्उपहन्यामिमाः प्रजाः ॥३.२४॥

If (चेत्) I (अहम्) were not to perform (न कुर्याम्) कर्म, these (इमे) people (लोकाः) would perish (उत्सीदेयुः). I would be (स्याम्) the author (कर्ता) of confusion (सङ्करस्य) and (च) I would destroy (उपहन्याम्) these (इमाः) beings (प्रजाः).

UB: 3:22/24 (1): In these verses, one may look at श्रीकृष्ण as a human being or as परम्. If it is the former, when one reads the महाभारत or श्रीमद्भागवतम्, one is astonished to see the lifestyle of श्रीकृष्ण. He is all over the country, meeting poor people like सुदाम, dabbling in politics, fighting wars & installing the sons of defeated kings as successors, playing with Gopis, giving serious sermons, running to पाडव on being summoned even when he would have just retuned to द्वारका after a long trip, etc. One begins to wonder – there seem to be no stakes for this man yet he seems to be in a perennial action mode.

UB: 3:22/24 (2): श्रीकृष्ण also answers the silly concern raised by अर्जुन in Ch 1 about confusion of वर्ण post war if women end up marrying men of other वर्ण. श्रीकृष्ण says that real confusion of वर्ण will occur if people abandon their धर्म and instead do the work of others. Maintenance of social amity was key in ancient times as well as modern day. Logic in ancient India was that if people stick to roles where they have a natural inclination to, people will be happy or else society will turn chaotic. Examples of such chaos could be a married man deserting family in bad condition, a technocrat becoming a ruler, a businessman in charge of temple treasury, armyman doing a desk job and vice versa, etc. When people are unaware of their natural orientation or get carried away to take up roles that is not part of their natural disposition, they will mess up or even if they do not mess up, such a pursuit will create confusion in the minds of others and chaos comes about in such a situation. It is this that will upset social amity causing confusion of वर्ण – it is unusual logic of course when the concept of natural aptitude is not part of modern lexicon. Hence, श्रीकृष्ण is asking अर्जुन to perform his क्षत्रिय धर्म as non-pursuit of this will actually cause confusion of वर्ण. This will be taken in more detail in the next few verses.

PA: Great example set by Krishna as you already had mentioned before these mahapurush  set even bigger standards for us to emulate although they don’t  need to. Just forces us to contemplate how one is leading ones life and how one could live a life. One doubt that I have is with these strict divisions in society I mean today its translated into cast system and unfortunately many people live and die in the same job because of the cast they were born in and then their children too…Of course education gives a chance to break out from it. But still is a tough climb. These rigid divisions make it difficult for me to comprehend how a human has a chance actually to improve his her life both materially and spiritually. Personally I believe there should not be any divisions in society based on any criteria

UB: I will take this up in CH 4 – there is a difference between how this concept is meant to be understood and how it is implemented. Let us park this aside how for now.

PA: Great thanks!!

UB: सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्तिभारत।कुर्याद् विद्वान्तथाऽसक्तश्चिकीर्षुर्लोकसङ्ग्रहम् ॥३.२५॥

O! भारत, just as (यथा) the unwise (अविद्वांसः), who are attached to the results (कर्मणिसक्ताः) perform action (कुर्वन्ति), so too (तथा) would the wise (विद्वान्) perform action (कुर्यात्), without attachment (असक्तः), desirous of doing (चिकीर्षुः) that which is for protection of the people (लोकसङ्ग्रहम्).

न बुद्धिभेदं जनयेद् अज्ञानांकर्मसङ्गिनाम् । जोषयेत् सर्वकर्माणि विद्वान् युक्तःसमाचरन् ॥३.२६॥

The vidvān (विद्वान्) should not (न) create (जनयेत्) any disturbance in the understanding (बुद्धिभेदम्) of the ignorant (अज्ञानाम्) who are attatched to the results of action (कर्मसङिनाम्). The wise person (विद्वान्), steadfast in the knowledge (युक्तः), himself, performing all the actions well (समाचरन्), should encourage (जोषयेत्) (the ignorant) into performing (all actions) (सर्वकर्माणि).

UB: 3:25/26 (1) – Should a CEO of an NGO driven by the “give” spirit get upset with a junior staff who also works hard but for his own promotion/ bonus instead of the “give” spirit? If a person is working hard albeit for personal profit or pursuit of a goal, such hard working spirit must be appreciated and encouraged. How does one then orient this hard work spirit to make it असक्त:? श्रीकृष्ण says here – avoid giving advice to such a कर्मिष्ठी that may confuse him and make him give up his hard work orientation. Instead of giving useless advice, people at top must continue to show strong work orientation in their own behaviour but in an असक्त manner. If lucky, such a कर्मिष्ठी may notice this and learn from the actions of a कर्मयोगी to evolve himself. If one is not careful with such a person, such a person may misconstrue the advice, leave the hard work orientation and take to अकर्म – hence this caution. Of course, if this person seeks advice formally, one must give this but care must be taken that the work orientation of this individual is not challenged/ disturbed but instead this must be moulded in a favourable manner just like the direction of a flowing river is changed in case of a flood situation instead of attempting to block the flow.

UB: 3:25/26 (2): Avoid giving wrong advice that may confuse a कर्मिष्ठी. We may have a कर्मिष्ठी who may be getting up at 4am daily for Puja, working hard in office for promotion, visiting temples for पुण्य, taking care of parents to set an example for kids to do similar action when he gets old, doing सत्यनारायण व्रत from time to time for prosperity, etc. Though his hard work is really ‘fruit’ driven instead of for purifying himself, he is a diligent and committed man believing in scriptural rules. Now if a ज्ञानी approaches such a person, should he say – “Do not do Pilgrimage for well being of family since love for family is a blind attachment, idol worship is wrong – see verses in scriptures which condemn this, God is everywhere – Why go to a temple, why work hard in office for promotion since life after promotion will compromise family life, etc”. While we may see अकर्मी minds make such statements , we cannot fault them since their statements are not based on अनुभव. But should a ज्ञानी give such advice? भगवान् here says – NO. Do not unsettle ignorant minds (meaning the कर्मिष्ठी who is sincerely following scriptures; not the अकर्मी who is anyway not hard working). Instead, to set an example, भगवान् states that a ज्ञानी must instead do action more intently than कर्मिष्ठी. While the ज्ञानी has no reason to visit temples, take care of elders, fight wars, work hard in office,  etc., he must still do vigorous action despite having no stakes. The कर्मिष्ठी will observe people like भगवान् and wonder – ” I am doing सत्यनारायण व्रत because I am poor. But why is भगवान् also doing this more diligently even though he is so rich? Or why is भगवान् washing the feet of Sadhus when He is a परम् ज्ञानी Himself?” By such observation, the कर्मिष्ठी will see the futility of his attachment to results and may then get into a non-action mode gradually out of self-conviction.

UB: My learning from today’s verses is as below:

1. To a person of राक्षस प्रवृत्ति, avoid engaging with them
2. To a man of असुर प्रवृत्ति, engage if this person wants to debate by giving your perspective and leave it at that.
3. To a साधक in initial stages wanting to learn, give abundant advice explaining logic/ rationale since he is keen to learn.
4. To a कर्मिष्ठी who is following rules but for personal profit motive, lead by example instead of trying to give advice of a nature that may confuse this person and turn him back. Open to views of course on this

PA: Interesting !! Sloka. And analysis thanks again UB

UB: This verse of often understood wrongly and tends to be confusing. But yes – it is quite apt though not followed properly in real life

AK: Someone mentioned this to me and this is not to be taken in the wrong way. Because no offense is intended. Our vedic gurus in contrast to other religions like Christianity and Islam are not messaihs who are persecuted. Rather than stand in the middle of a surge of people who are going one way And shouting/ preaching ‘you are going about things wrong or you need to be following the prescribed rules’ our gyanis will join the crowd and try to shift the direction gently. Therefore we dont see martyrs just masters who lived, made a difference in few peoples lives who in turn passed it along. It’s a slow gradual movement to the correct path. As is evident by this what’s app group as well 🙂. Never know in a couple of years VB & PK will be hosting their own what’s app discussion.🙂

UB: 😀😀😀😀 Why a couple of years? By the time we reach chapter 8, VB & PK will start their own commentary right here. 😀😀

PA: 😇😇😀

HB: 😊

PA: our Vedic teachers also had to pass a lot of hard tests. Look at Krishna life or for that matter lord Ram or saints like Kabir, NAmdev. Sikh Gurus – Guru Arjan Guru Teg Bahadur are big example of supreme sacrifices and then in the end Guru Gobind Singh whe sacrificed his 4 sons, mother for withholding dharma. Amazingly each of them were in those darkest moments still calm and composed and absolutely no bitterness – accepting the will of God. They actually set example for us like uday had mentioned how one could live in this world. Looking at these role models atleast we can try to take a few pages from their lives and adapt into our lives. I think the key point is not to mix spiritualism with religion

HB: One more point of difference is that the messiah started a new religion. Our sants made our religious understanding easier and available to common man. This of course incurred the wrath of the religious pundits in power

PA: Yes HB  totally agree

UB: प्रकृतेः क्रियमाणानि गुणैः कर्माणिसर्वशः । अहङ्कारविमूढात्मा कर्ताऽहमितिमन्यते ॥३.२७॥

Actions (कर्माणि) are performed (क्रियमाणानि) in various ways (सर्वशः) by the गुण (गुणैः) of प्रकृति (प्रकृतेः), the body, mind, and senses. Deluded by the I-notion (अहङ्कारविमूढात्मा), one thinks (इति मन्यते), “I (अहम्) am the doer (कर्ता).”

तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः। गुणा गुणेषु वर्तन्त इति मत्वा नसज्जते ॥३.२८॥

Whereas (तु), O! महाबाहो, the knower of the truth (तत्त्ववित्), knowing the distinction between body-mind-sense-complex and action (गुणकर्मविभागयोः), knowing (इतिमत्वा) that the senses, mind, and organs of action (गुणाः) engage themselves (वर्तन्ते) with reference to their respective objects alone (गुणेषु) is not bound (न सज्जते).

प्रकृतेर्गुणसम्मूढाः सज्जन्ते गुणकर्मसु। तानकृत्स्नविदो मन्दान् कृत्स्नविन्नविचालयेत् ॥३.२९॥

Those who are deluded by the modifications (गुणसम्मूढाः) of the prakṛti (प्रकृतेः) become bound (सज्जन्ते) in the modifications of body-mind-sense-complex and actions (गुणकर्मसु). One who knows the self (कृत्स्नवित्)should not (न) disturb(विचालयेत्) those (तान्) who do not know the self (अकृत्स्नविदः), who are not discriminative(मन्दान्).

UB: 3:27/29 (1): Can we say – I am digesting food, or I am breathing?  These actions happen on their own. We may say – I am sleeping or I have woken up but in reality, these actions happen on their own. I cannot remain awake nor can I remain asleep as a voluntary conscious choice though it may seem that way. Similarly, eyes will see an object and nose will smell its own object anyway. Similarly, there are forces outside us – Heavy rain – no rain, typhoon, Tsunami, Earthquake etc which again happen on their own.  These forces are referred to as देवता completely hold sway over our lives. WHILE WE CANNOT CONTROL THEM, WE CAN LEARN HOW THEY OPERATE AND REGULATE OURSELVES. The Consciousness – Matter terms have an Indian equivalent – पुरुष & प्रकृति. This प्रकृति however is not confined outside the body only but also inside and includes मन, बुद्धि & देवता (power behind senses). Note that देवता comes under प्रकृति while the one who is referred to as नारायण or श्रीमाता or महादेव or परमात्मा does not come under प्रकृति but referred to as पुरुष or पुरुषोत्तम or आत्मा. This also shows that use of word ‘god’ for देवता is sooooo wrong.

UB: 3:27/29 (2):  The जीव within us is meant to simply observe प्रकृति components playing out on their own. Instead, we ascribe ownership to components of प्रकृति as our own and this false super imposition is the cause of confusion. A कृत्स्नवित् (knower of तत्व or परम्) can clearly discriminate actions that belong to the realm of प्रकृति and thus lives as an observer. No actions which fall within the realm of प्रकृति belong to him. While he is seemingly acting, he is stated to be acting only if we takes ownership for actions of प्रकृति but if he just observes, he does not act even though he is seemingly acting. This दृष्टिकोण is a very key view. However even with an intellectual appreciation , it is difficult to understand it since our mind is full of मल (impurities) which cause our knowing to get stunted. Journey of the Gita is to reach the state of कृत्स्नवित् where we become अमल and thus free. What follows is a small elaboration of three types of मल that stunt our ability to think freely.

VB: Today’s shlok is complex. Trying to understand

UB: VB – this will get expanded in CH 7-8

VB: So, if I am observing how my ear is listening, and eye is relishing a movie, then who is this “I”. So, when I say my body, who is saying this. I guess it is the aatma. So, then what is jeev. Senses r owned by devtas. Which I will live with as a concept. When UB writes this every morning, it is aatma UB who is mobilizing his prakritii and writing it. Prakritii r not doing it on its own. This is unlike taste, eat etx

UB: Yes – this part is the crux and very very tough. Whole of ब्रह्म विद्या is about this aspect only. And it is very very very very abstract. CH 8 will cover this in detail. Simply put however, your real identity is आत्मा. This आत्मा came into the world just like an actor enters the stage to act. On stage, he plays the role of हनुमान and knows all through that he is merely playing the role of हनुमान. However, as he kept on playing this role, he forgot his आत्मा state and started believing that he is हनुमान himself. This wrongful projection of himself where the हनुमान identity is super imposed on oneself is the state of जीवात्मा. The जीवात्मा cannot be in existence without the आत्मा within but he has however limited his wider vision to  take a limited role of हनुमान as his only identity. Over multiple lives, because we have severed our connection with the original state, we end up taking various other roles – विभीषण, रावण, कैकेयी, etc and thus got fully meddled up. The Sanskrit word for stage is रंग (Ranga) and one who is within this रंग meaning the world-stage knowing his आत्मा identity is रंगनाथ (one name for Vishnu) because He is the नाथ even though He is playing in the रंग of life while others are not नाथ but perform their roles as दास or slaves of all episodes happening within the रंग.

UB: Prakriti is inert. It cannot do anything on its own. Do however note that even mind and intellect come under Prakriti. However, if I perform the role as UB it is Prakriti that is acting but if I do the same action as a Universal I, then it is Paramatma acting within us.

VB: I liked the analogy of hanuman till a certain point. I understand jeevatma now. When aatma enters the stage, it HAS to take the role of hanuman, else what will it do. So, why is it a wrongful state? It is the only state possible. If prakritii is inert, it has to be the jeevatma who gets action done from devtas. That means jeevatma decided when to sleep, when to digest. It commands devtas. It CANNOT just be an observer. Jeevatma is responsible for all actions. If prakritii is inert, how can “These forces are referred to as देवता completely hold sway over our lives. WHILE WE CANNOT CONTROL THEM, WE CAN LEARN HOW THEY OPERATE AND REGULATE OURSELVES. ” All the while we have been saying that we shud not be taamsi. It means we need to control our senses/devtas

UB: Whoooooaaaaa – it is because of this reason that ब्रह्मविद्या is learnt under a Guru who knows the Truth (ideal state). It is tough for me also beyond a point. 😢

UB: A battery is inert but a battery charged with electricity starts moving the toy. Jivatma is the state when the electricity from Aatma charges the inert body and brings it to life and this takes up the role of Hanuman.

HB: Liked the explanation of rangnath. Has the description of Krishna dancing with gopis got anything to do with this

VB: Understood. And hence jeevatma is the right stage, is it not?

HB: If one were to look at the word, it is jeev plus Aatma. Does it mean Aatma is infused in the mortal material to make it animate

UB: What do you mean by right stage VB?

VB: I am responding to ur stmt that “This wrongful projection of himself where the हनुमान identity is super imposed on oneself is the state of जीवात्मा.” Why is it wrongful?

UB: It is wrongful because he is acting the role of Hanuman believing himself to be Hanuman as his real identity instead of knowing himself as a Universal I playing the role of Hanuman.

UB: Yes Hemangi – Aatma is everywhere. Aatma is infused in both animate and inanimate. It is this that powers all Jeeva like electricity charges all bulbs and fans

VB: Got it. Pehley bolna tha na. Itna nahin likhta mein. Nonsense 😀

UB: मयि सर्वाणि कर्माणिसन्न्यस्याध्यात्मचेतसा । निराशीर्निर्ममो  भूत्वा युध्यस्वविगतज्वरः ॥३.३०॥

Renouncing (सन्न्यस्य) all (सर्वाणि) actions (कर्माणि) unto Me (मयि), with a mind that is descriminating (अध्यात्मचेतसा), being (भूत्वा) devoid of expectations with reference to the future (निराशीः) and any sense of mine-ness (निर्ममः), without any anger or frustration whatsoever (विगतज्वरः), fight! (युध्यस्व)

21/08/2016, 5:42 a.m. UB: 3:30 – Mug up this verse and meditate on its meaning by chanting again & again. Renounce all actions into ME – trust Me is what भगवान् is stating here in one way (what renunciation is actions really means is conveyed in CH 6). Almost immediately, He adds –  Do not trust me blindly. Trust me using your अध्यात्मचेतस meaning a discriminating mind. This is key. If one thus thinks that भगवान् is making a seemingly odd statement, question it and challenge it. Use your mind too. If there are two contra-views by भगवान्, apply your own reason to bring both views into a समन्वय. And once you have internalized the message of भगवान्, just act. Do not bother about future, do not get angry or frustrated if things do not seem to go your way, do not get too much into self analysis and a “why me?” mode. Just do it. Pursue with full conviction once you have done an objective assessment. Do not stop. If success happens, give the success to Me, if failure happens, give it too to Me. Just keep marching.

UB: HB – रंगनाथ is used for Vishnu – no connection with Krishna to my knowledge

UB: ये मे मतमिदं नित्यम् अनुतिष्ठन्तिमानवाः ।श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपिकर्मभिः ॥३.३१॥

Those (ये) people (मानवाः) who constantly (नित्यम्) follow (अनुतिष्ठन्ति) this (इदम्) teaching (मतम्) of Mine (मे), full of conviction (श्रद्धावन्तः), without asūyā (without finding fault with the teaching or the teacher) (अनसूयन्तः), they  (ते) too (अपि) are released (मुच्यन्ते) by the कर्म-फल. (They are freed from the hold of the कर्म-फल – they gain मोक्ष.) (कर्मभिः)

ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मेमतम् । सर्वज्ञानविमूढांस्तान् विद्धिनष्टानचेतसः ॥३.३२॥

Whereas (तु) those who (ये), being critical without reason (अभ्यसूयन्तः) do not (न) follow (अनुतिष्ठन्ति) my (मे) vision (एतत् मतम्), know (विद्धि) them (तान्), who are deluded in all realms of knowledge (सर्वज्ञानविमूढान्), and devoid of discrimination (अचेतसः) , as lost (नष्टान्).

UB: 3:31/ 32 – These are words of assurance as well as caution for people. भगवान् is stating here that one who follows the कर्मयोग teaching will not fall. In fact, since they are not acting using self-logic but acting as per the word of भगवान् and have used their own reason to conclude that the word of भगवान् is valid, they will not have to bear the कर्मफल. The भगवान् takes the कर्मफल of such a person on Himself and nothing will accrue to a कर्मयोगी. But they must act constantly in this mode, नित्यम्. Not for one hour a day, not for one day a month, not with just a few people or in certain environments but नित्यम् ,  at all times. But others who are devoid of reason and take action to fulfill the needs to their own persona, they will certainly perish (meaning they will move about in the cycle of birth and death). भगवान् thus does not mince words in giving both cause for conviction (for the follower) and cause for caution (for the non-discriminating कर्मिष्ठी).

UB: सदृशं चेष्टते स्वस्याः प्रकृतेर्ज्ञानवानपि। प्रकृतिं यान्ति भूतानि निग्रहः किंकरिष्यति ॥३.३३॥

Even (अपि) a wise person (ज्ञानवान् ) acts (चेष्टते) in keeping with (सदृशम्) his or her own (स्वस्याः) nature (प्रकृतेः). Because all beings (भूतानि) follow (यान्ति) their own nature (प्रकृतिम्), of what (किम्) use is (करिष्यति) control (निग्रहः)?

इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौव्यवस्थितौ । तयोर्न वशमागच्छेत्तौ ह्यस्यपरिपन्थिनौ ॥३.३४॥

There is (व्यवस्थितौ) attachment and aversion (रागद्वेषौ) with reference to object (अर्थे) of every sense (इन्द्रियस्य इन्द्रियस्य). May one not (न) come under (आगच्छेत्) the spell (वशम्) of these two (तयोः) because (हि) they (तौ) are one’s (अस्य) enemies (परिपन्थिनौ).

श्रेयान्स्वधर्मो विगुणःपरधर्मात्स्वनुष्ठितात् । स्वधर्मे निधनं श्रेयः परधर्मो भयावहः॥३.३५॥

Better (श्रेयान्) is one’s own dharma (स्वधर्मः) which is imperfectly performed (विगुणः) than the well-performed (स्वनुष्ठितात्) dharma of another (परधर्मात्). Death (निधनम्) in one’s own dharma (स्वधर्मे) is better (श्रेयः). The dharma of another (परधर्मः) is fraught with fear (भयावहः).

23/08/2016, 4:25 a.m. UB: 3:33/35 (1) – What can restaint do? Here the भगवान् accepts the difficultly to follow the कर्मयोग path. And given that कर्मयोग is difficult, he gives a solution aimed at enabling a gradual progress into कर्मयोग starting with your own current innate disposition. So what does he say? First, he states that all beings are subsumed within two enemies of man – राग & द्वेष viz personal likes and dislikes – this answers VB’s question as to why we cannot control the activities of प्रकृति by restraining them. To get out of these two (द्वन्द्व) is difficult for all. So what is the way out? 3:35 is a very key verse that offers a way out. Stick to your धर्म meaning your natural inclinations; your innate aptitude. धर्म is usually wrongly translated as religion but needs to be taken as an action that is most natural to one’s own inclination. धर्म of the Sun is to GIVE light and that of a tree is to GIVE fruits. धर्म needs to be thus conceived as what skills do I have or what skills do I want to possess that makes me GIVE the most to the world (as against doing an activity that makes me accumulate the most – money, fame, etc from the world). Thus, if you are of a warrior person, do not take up a desk job but instead get involved in righteous wars. If you are बुद्धि driven man, keep away from non-बुद्धि jobs but use your बुद्धि to give ideas to others to think through difficult situations. If you like being with people and helping others, join politics and solve problems of such people. If you are of the communist mould, stay away from Investment Banking but work for uplifting the downtrodden. If you are inclined towards farming, do not get swayed by getting into an Accounting role but farm well to give good quality veggies/ fruits to society, etc. Do your स्वधर्म. Your need to get rid of impurities in your mind. At least if you stick to your स्वधर्म, you will be in tune with your area of expertise and enjoy what you do. In your own vocation, once you get reasonably grounded, you can slowly start giving up फल a lot easier and become a कर्मयोगी. However, if you take up परधर्म because of what you can acquire, the driver is राग. If success happens, राग rises and if failure happens, द्वेष rises. So you will get caught in joy or anger or frustration, moving into कर्मयोग thus becomes more and more a distant goal. स्वधर्म is also role specific – perform the activity that suits the role. As a student, do a छात्र धर्म, as a husband, do a भर्तधर्म, as a head, do a leader धर्म, etc. धर्म is not a single set of rules but doing the most valid role that is in maximum interest to public/ society at large. O अर्जुन! If you try to become a संयासी, your decision to run away is based on राग (excessive compassion for your family) and द्वेष (dislike to see people killed). These will still remain within you as impurities and the ideal of कर्मयोग will be difficult to realize. Two big questions faced by most are – 1) What is my स्वधर्म? & 2) How to handle धर्मसंकट situations when one धर्म (say पिताधर्म) clashes with another (राष्ट्रधर्म). Such aspects are envisaged in धर्म texts and पुराण episodes. Story of dog & donkey in the पंचतंत्र is a classic example of clash between स्वधर्म & परधर्म. Trust all are familiar with this one.

UB: 3:33/35 (2) – An अध्यात्म way to interpret 3:35 is also given here. If goal of human life is to achieve oneness with परम्, all means followed to achieve this is स्वधर्म and all other actions as परधर्म. Practicing ज्ञानमार्ग & कर्ममार्ग is स्वधर्म while hankering after objects of the world is परधर्म. All virtuous actions like pilgrimage, fast, penance, meditation Yoga, etc performed with the expectation of reward is परधर्म but if performed for the welfare of others without expecting any reward is स्वधर्म. The reason is, our real identity, our आत्मा, is desireless while desire is born by having affinity to प्रकृति. So when a man having a desire performs his धर्म, it becomes the धर्म of another. One’s own धर्म leads one to highest freedom, कैवल्यम् while परधर्म leads one to कर्मबन्धन:. A man is independent when performing our own स्वधर्म while he is dependent on outcome of fruits when performing परधर्म. When there is no desire, there is no question of want or dependence – that is स्वधर्म. Though परधर्म may be easy to perform and even though full of merit, it is fraught with danger, i.e., it leads to being caught in the cycle of birth & death.

PA: Wonderful commentary! Now a question which is probably worth asking is that a person who starts with a profession and after many years realizes that held she has interest somewhere else what does he or she does without getting into dharamsankat? It is the classic question asked over and over again what is your Highest calling? If you recognize it then what is the amount of risk you are ready to take to pursue that?

UB: Tough question to answer I guess. It is a case of self-discovery. One may not change profession too – if one is in Education field, there are power minded people who vie for Head of Education Dept or a Vice Chancellor role. There are business minded people who may run coaching centres and make money and there are others who may be intellectually inclined and may be involved in course design, etc. Change of profession may not be necessary but a change of roles. Some other times, it may be द्वेष asking us to change profession or राग that makes the grass on the other side look greener. Knowing our inclination may thus not be about profession (since it may not really matter) but more about how I think and work. This is however a tough question but something that keeps getting asked all the time. Do note that this is a recent problem since till a century back, people were struck to family roles as there was not much choice as it is today. This is however a tough question. If it is true calling, it will not rest till it is heard. Any amount of risk may be justified. True calling will have no regrets and certainly not a a case of ‘ grass being green on the other side

PA: Many thanks for your answer dear UB and dear HB. I just read Yogananda commentary Amd it says that the deeper meaning of this sloka is that svadharma (souls duty) signifies the spiritual duty necessary for the realization of self (sva) instead of para (different from one’s self- opposite; enemy or adversary. That which is opposite of and inimical to the true self or soul is the sense identified ego. The lord adjures the devotee that it is nether to die trying to develop spiritually even if results are not immediate then to follow the momentary joyous life of the senses (greed, avarice, attachment, egotistical desire for name and fame – the revolting enemies of man’s true happiness). It is better to lead a quiet life that is brightened daily by mediation than to pursue the sensual worldly life that seems attractive and engaging for a time but in the end proves fatal for the soul realization. The nature of the self-perceiving spirit is bliss; the nature of the ego and the senses, manifesting nature’s attributes is ever-changing excitement. Man should concentrate on the immutable divine bliss of the soul and not on the mutating ignorant perception of the inimical senses (there are 24 ever changeable attributes of nature ). I think this commentary is in sync with the rest of the chapter and also gives us novices hope

UB: अर्जुन उवाच ।

अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः। अनिच्छन्नपि वार्ष्णेय बलादिवनियोजितः॥३.३६॥

अर्जुनः said (उवाच):  Impelled (प्रयुक्तः) by what (अथकेन) does a person (अयम् पूरुषः) commit (चरति) sin (पापम्), as though (इव) pushed (नियोजितः) by some force (बलात्) even though (अपि) not desiring to (अनिच्छन्), Oh! वार्ष्णेय?

श्रीभगवान् उवाच ।

काम एष क्रोध एष रजोगुणसमुद्भवः । महाशनो महापाप्मा विद्ध्येनमिहवैरिणम् ॥३.३७॥

श्रीभगवान् said (उवाच): This (एषः) desire (कामः), this (एषः) anger (क्रोधः), born of the guṇa rajas (रजोगुणसमुद्भवः) is a glutton (महाशनः 1/1) and a great sinner (महापाप्मा 1/1). Know (विद्धि) this (एनम्) to be the enemy (वैरिणम् 2/1) here in this world (इह).

धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम्।। ३.३८॥

Just as (यथा) the fire (वह्निः) is covered (आव्रियते) by clouds of smoke (धूमेन), just as (यथा) a mirror (आदर्शः) is covered (आव्रियते) by dust (मलेन), and (च) just as (यथा) a foetus (गर्भः) is covered (आवृतः) by the womb (उल्बेन), so too (तथा), knowledge (इदम्) is covered (आवृतम्) by desire  (तेन).

UB: 3:36/38 (1) – अर्जुन now raises a pertinent query – Why is it that even though we may be willing to become one with परम्, we are unable to work towards it? भगवान् replies that it is काम & क्रोध that come on account of रजोगुण within us that clouds our mind. All of us have three गुण within us – सत्व, रजस् & तमस् (गुण covered in detail in Ch 14). Whole of universe – plants/ animals too are made up of त्रिगुण (this idea is used well in Ayurveda). Ideally, त्रिगुण should be in equilibrium within us but that is the state of ज्ञानी. Within the Universe, creation happens only when भगवान् changes the natural त्रिगुण equilibrium by increasing the रजोगुण quotient and Big Bang happens – ब्रह्मा is thus represented as रजोगुण (विष्णु is सत्व while शिव as तमस्). In our case, depending on the situation, one of the गुण dominates our behaviour at such time. सत्व keeps us calm and is helpful in acquiring ज्ञान. रजस् keeps us activity oriented and signifies movement and तमस् completely covers ability to discriminate and pushes us to sleep/ laziness or even foolishly headstrong. All three are necessary for survival but too much of one of them becomes a problem. A person who is excessively work oriented (रजोगुण) needs to make up with sleep/ de-stress (तमोगुण) or indulge in ध्यान/ जप (सत्व गुण). A little bit of charity (सत्व गुण) can be useful for someone obsessed with business growth (रजोगुण) – hence, Gates probably finds philanthropy appealing. Too much of सत्व गुण is also a problem since सत्व गुण can also bind one to कर्म बन्धन: (since one experiences joy in doing good acts or gets fame and ego can take over in this state too). And once ego takes over, this man spends his life acquiring ज्ञान or helping others and thus feeling joyful but is unable to abandon this wasteful pursuit and move beyond this to connect with परम्.  A dumb person is unable to grasp anything but whatever little he is able to grasp is on account of presence of सत्व within him. An obsessive work oriented man (रजस्) has enough सत्व to learn about the nature of his work but still not adequate to detect the presence of परम्.  Hence, people with तमस् & रजस् keep away from topics like परम् since such ज्ञान is unable to sink-in. A true ज्ञानी is not one who has excessive सत्व, he is actually beyond गुण altogether, the state of गुणातीत (गुण + अतीत).

UB: 3:36/38 (2) – काम/ क्रोध given here sound similar to राग/ द्वेष given earlier. And once again, one needs to go back to the stages of descent given under 2:62/63 to appreciate how one call fall if caught in these two. Both are born of रजोगुण is the message here. भगवान् uses 3 examples to illustrate the extent of covering of our discrimination ability. Owing to the त्रिगुण being in a state of imbalance, we are unable to discriminate between स्वधर्म & परधर्म. Smoke covering fire signifies covering of सत्व since smoke makes one unable to see fire. However, smoke can be easily blown away with little effort and सत्व cultivation is most helpful. A little more effort is required to remove dust on the mirror (रजोगुण) to see reason. However, foetus in a womb example.is given to illustrate that our mind is fully submerged in अज्ञान (तमस्) and significant effort is required to make the mind purer (चित्त शुद्धि) just like a lot of effort is required for a baby to come into the world. Simple examples but helpful in appreciate the presence of three factors that inhibit our ability to understand our स्वधर्म and thus practice it appropriately.

UB: Thanks for the Yogananda commentary PA

UB: आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा। कामरूपेण कौतेय दुष्पूरेणानलेन च ॥३.३९॥

Knowledge (ज्ञानम्) is covered (आवृतम्) by this (एतेन), Oh! Arjuna (कौतेय), the insatiable (दुष्पूरेण) fire (अनलेन च) of desire (कामरूपेण), the constant enemy (नित्यवैरिणा) of the wise (ज्ञानिनः).

इन्द्रियाणि मनोबुद्धिरस्याधिष्ठानमुच्यते । एतैर्विमोहयत्येषो ज्ञानमावृत्य देहिनम्॥३.४०॥

Its (अस्य) location (अधिष्ठानम्) is said to be (उच्यते) the senses (इन्द्रियाणि), mind (मनः), and intellect (बुद्धिः). With these (एतैः), it (kāma) (एषः) deludes (विमोहयति) the person (देहिनम्) by covering (आवृत्य) his or her wisdom (ज्ञानम्).

तस्मात्त्वमिन्द्रियाण्यादौ नियम्यभरतर्षभ ।पाप्मानं प्रजहि ह्येनंज्ञानविज्ञाननाशनम् ॥३.४१॥

Therefore (तस्मात्), Oh! Arjuna (भरतर्षभ), regulating (नियम्य) the senses (इन्द्रियाणि) at the outset (आदौ), destroy (त्वम् प्रजहि) indeed (हि) this (एनम्) sinner (पाप्मानम्), the destroyer of knowledge and wisdom (ज्ञानविज्ञाननाशनम्).

UB: 3:39/41 – काम present in eyes makes us want to see more, काम present in ears makes us want to listen music, etc., काम is tongue makes us want to eat more. काम thus permeates all the senses and there is no place where काम is absent. So what does one do to get reduce the impact of काम?  Focus on regulating the senses. How does one do that? The पतंजलि योगसूत्र specifies 5 यम (external disciplines) and 5 नियम (internal disciplines) which are preparatory disciplines one needs to undertake before leaning आसन. This is followed by more intense disciplines as per योगसूत्र. We will discuss the values conveyed by Gita itself in CH 13. योगसूत्र is FYI for now.

यम

1) अहिंसा: Nonviolence, non-harming other living beings

2) सत्य: truthfulness, non-falsehood

3) अस्तेय: non-stealing

4) ब्रह्मचर्य: chastity, marital fidelity or non-attachment

5) अपरिग्रहः: non-avarice, non-possessiveness

नियम

1) शौच: purity – clearness of mind, speech and body

2) संतोष: contentment, acceptance of others, acceptance of one’s circumstances as they are in order to get past or change them, optimism for self

3) तप: persistence, perseverance, austerity

4) स्वाध्याय: study of Vedas, study of self, self-reflection, introspection of self’s thoughts, speeches and actions

5) ईश्वरप्रणिधान: contemplation of the ईश्वर

PA: Wonderful commentary from today UB. Many thanks once again. Looking at the preconditions ( यम नियम ) for keeping the काम  in control one can easily contemplate what one needs to do to keep oneself from falling down again and again. वेटिंग फ़ोर tomorrow post to get a consolation why it is so difficult to conceive the idea of Atma and staying grounded in the Self

HB: I liked the scope of meaning of Brahmacharya

UB: इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परंमनः ।मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः॥३.४२॥

They say (आहुः) that the sense organs (इन्द्रियाणि) are more subtle as compared (पराणि) to the body; the mind (मनः) is subtler (परम्) to the sense organs (इन्द्रियेभ्यः); the intellect (बुद्धिः तु) is subtler (परा) to the mind (मनसः). Whereas (तु) the one who (यः) is subtler (परतः) to the intellect (बुद्धेः) is Desire (सः).

एवं बुद्धेः परं बुद्ध्वासंस्तभ्यात्मानमात्मना ।जहि शत्रुं महाबाहो कामरूपं दुरासदम्॥३.४३॥

Oh! अर्जुन, knowing (बुद्ध्वा) that which is subtler (परम्) to the intellect (बुद्धेः) in this way (एवम्), having made the mind (आत्मानम्) steady (संस्तभ्य) with the buddhi (आत्मना), destroy (जहि) the enemy (शत्रुम्), that is in the form of desire (कामरूपम्) that which is so difficult to understand (दुरासदम्).

3:42/43 (1) – That which is सूक्ष्म is more pervasive than the स्थूल. Block of ice occupies a certain space, water is more सूक्ष्म than ice and thus occupies a wider area while water vapour is more सूक्ष्म and occupies wider area than water. सूक्ष्म cannot be seen while स्थूल can be seen. Senses (e.g., taste) is सूक्ष्म than विषय (Samosa) which is स्थूल. Taste cannot be seen unlike a विषय but force of taste controls the decision to  eat the विषय. मन controls the signals coming from the senses – when we see a movie, sensation comes from both eyes and ears but मन consolidates these two different signals into a single common experience. मन thus has the ability to regulate the senses. For example, if मन is not coordinated with the activity of the eyes, one will not register the act of seeing even though an elephant may be standing before the person. मन is thus सूक्ष्म than the senses since while मन can operate or use the senses, the eyes or nose cannot see the मन. What is बुद्धि? बुद्धि decides or interprets the experience. So when we ‘like’ or have ‘aversion or ‘wonder’ or ‘become happy’ after a certain experience, such a reaction is on account of बुद्धि which makes decisions or value  judgements. Thus बुद्धि is सूक्ष्म than the मन since while बुद्धि can rationalize the emotion experienced by मन, the emotion within मन cannot understand reason that is the domain of बुद्धि. As they say, an emotional person cannot see reason. Senses can ONLY see what is in front of them, मन can take us to the moon and thus go beyond senses while बुद्धि can drive the मन to choose experiences. But काम (Desire/ longing) is सूक्ष्म than the बुद्धि too. This काम present within each जीव drives him to use बुद्धि & मन to in turn drive the senses as instruments to undertake certain actions , pursue certain goals while avoiding others. What about आत्मा? आत्मा is conceived as beyond बुद्धि and is the most सूक्ष्म of all. Since आत्मा is most सूक्ष्म, it is not possible for eyes to see Him, emotions in मन to think of Him and reason/ logic within बुद्धि to conceive Him since He is beyond vision, thought & reason.

3:42/43 (2) – Plants operate through senses only while animals use senses and मन (senses used for self-protection while मन being the seat of emotion drives bonding with fellow animals). Man has ability to use all three – बुद्धि, मन and senses but if बुद्धि/ मन are weak, man is no different from plant/ animals. If man is using बुद्धि but if this is infested with काम, all three instruments end up merely being driven by काम. As intensity of काम reduces, all three instruments get de-cluttered and आत्मा can then shine in its glory through us just like when a curtain is opened up, the Sunlight enters the house. How does one control the काम within these three instruments? That which is स्थूल cannot see or control the सूक्ष्म while सूक्ष्म can control the स्थूल. So the senses can control the काम generated by विषय (sense object), मन can control the काम in the senses and बुद्धि has the ability to control the emotions generated within मन and taste in the senses. How then can one remove the काम within the बुद्धि itself?

3:42/43 (3): बुद्धि is स्थूल to आत्मा and cannot conceive of it. And if बुद्धि is infested with काम, it will need to empty itself first. This is where spiritual practices come about which is the process of चित्त शुद्धि. With चित्तशुद्धि, the बुद्धि is able to give up its belief that it is the most intelligent one capable of knowledge but instead becomes humble.  There is a line attributed to भर्तृहरि who said that when he did not know anything, he lived with a view that he knew everything but once he started learning, he realized that he knew nothing. Doing spiritual practices reduces the काम and as this keeps coming down, ego comes down and wisdom of आत्मा starts shining within it in its glory. बुद्धि/ मन/ senses then become fit instruments of आत्मा since the entire persona has taken शरणागति of परमात्मा. Knowing that one’s real identity is आत्मा, when one is able to connect with this directly, all the less सूक्ष्म ones below the आत्मा will fall in line. Being in tune with आत्मा is thus the state of real freedom and the truth of अहम् ब्रह्म अस्मि is realized and जीव becomes one with परमात्मा.

3:42/43 (4): श्रीमद्भगवद्गीता is depicted by the famous wall photo based on ideas reflected in these verses. Here, we see श्रीकृष्ण sitting on a chariot holding reins of 5 horses in his hand and अर्जुन listening to him with folded hands. So the chariot represents our शरीर, the 5 five horses representing 5 senses, अर्जुन representing मन & बुद्धि and श्रीकृष्ण representing आत्मा/ परमात्मा. However because the मन/ बुद्धि submitted himself fully to the आत्मा (शरणागति), श्रीमद्भगवद्गीता became expressed to such a deserving person. To others whose मन/ बुद्धि is infested with काम, even if he tries to read श्रीमद्भगवद्गीता, not a single word will seep inside the brain. With चित्तशुद्धि, शरीर is led by the आत्मा who holds the senses in His hand and drives the chariot taking us to our goal which is also आत्मा itself (just like in the सागरमंथन्, विष्णु provided the means of मंथन् viz वासुकी, provided a venue viz क्षीरसागर, provided the hill for churning viz मेरु पर्वत, provided the support by giving a base and turning the hill viz कूर्म and drank the poison too viz विष (by getting शिव to drink the poison). So did देव/ असुर really do anything at all except just play along?) All we have to do is to give ourselves to Him fully and He will do all the rest.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे कर्मयोगो नाम तृतीयोऽध्यायः ॥ ३॥

PA: It is quite clearer now about the different degree of subtleness from physical body – object of senses –  mind – intellect  – soul. And how the biggest enemy is really the desire / lust – of so many different forms. No wonder the yam and  niyam that you had previously mentioned are sort of preconditions to keeping your desire / lust in check. Some lines I add from the yogananda commentary just to add to the length of today’s sermon.

41: Sense acts create sense habits. Sense habits create sense desires. Sense desires create more sense acts. Leads to a vicious circle and chokes the growth self realization . The concentration on sense temptation automatically destroys the vision of Spirit as the path to and Spirit lie in opposite direction. A devotee can practice outward restrain but the subconscious desires hiding deep down should be bought out and slain – चित्त शुद्धि
The more aware of lasting inner bliss one attains the less he is entrapped by desire.

42: Devotee realizes the proper priorities in self development first and allways in his soul consciousness then in his intelligence, mind, senses and body. The man in delusion caters first to the appetites of his body, in utter disregard of the development of its superiors – senses, mind, intellect, and soul.

43: I mighty armed Arjuna thus confining the Self(Soul) as superior to the intelligence, and disciplining the self(ego) by the Self(Soul) anhilate the foe hard to conquer wearing the form of desire . With a strong willed EGO meditate on the blessedness of the soul; becoming imbued with its superior joy, the ego will lose desire for lesser sense pleasures – a desire hard to conquer without attaining this standard of comparison. The only reliable disciplinarian guide for the ego-self is the true Self or the omniscient soul

PA: It is quite clearer now about the different degree of subtleness from physical body – object of senses – mind – intellect – soul. And how the biggest enemy is really the desire / lust – of so many different forms. No wonder the yam and  niyam that you had previously mentioned are sort of preconditions to keeping your desire / lust in check. Some lines I add from the yogananda commentary just to add to the length of today’s sermon.

Verse 41: Sense acts create sense habits. Sense habits create sense desires. Sense desires create more sense acts. Leads to a vicious circle and chokes the growth self-realization. The concentration on sense temptation automatically destroys the vision of Spirit as the path to and Spirit lie in opposite direction. A devotee can practice outward restrain but the subconscious desires hiding deep down should be bought out and slain – चित्त शुद्धि. The more aware of lasting inner bliss one attains the less he is entrapped by desire.

Verse 42: Devotee realizes the proper priorities in self-development first and always in his soul consciousness then in his intelligence, mind, senses and body. The man in delusion caters first to the appetites of his body, in utter disregard of the development of its superiors – senses, mind, intellect, and soul.

Verse 43: I mighty armed Arjuna thus confining the Self (Soul) as superior to the intelligence, and disciplining the self(ego) by the Self(Soul) annihilate the foe hard to conquer wearing the form of desire

With a strong willed EGO meditate on the blessedness of the soul; becoming imbued with its superior joy, the ego will lose desire for lesser sense pleasures – a desire hard to conquer without attaining this standard of comparison. The only reliable disciplinarian guide for the ego-self is the true Self or the

HB: Is there a Sanskrit equivalent for ego?

VB: Is it not aham in Hindi?

HB: I don’t know. Ego is quite nebulous. Are we assuming the two words are equivalent ?

VB: Interesting. Ego in hindi is I in Sanskrit. Hindi, u have the word ahankar. And in Sanskrit, u say, aham gachhami or whatever

HB: The Freudian ego does not mean ahankar. It part of a larger self. Id, ego and super ego. It is the impulsive self and super ego the the highly conscientious self with self control. Ego moderates the extreme ties of the other two.

UB: http://www.thekundaliniyoga.org/vedanta/pancha_kosha_five_layers_of_human_existence.aspx

HB: That’s what I meant when I said it is nebulous entity

UB: We have the concept of Panchakosa. Not the ego in the way Freud has conceived it

HB: Yes, I know. Therefore the question what u meant by ego. As per Bhagwan Gita

UB: In our texts , the word is context specific . we have to choose the verse and then decide on the meaning

HB: Who decides? The interpreter?

UB: We have commentaries by people like Shankara who are Jivanmukta – we rely on them. Of course, knowledge of language is also required.

HB: Ok. Did they use the word ego?

UB: I do not know how to answer your Q. Gita gives 24 categories of thought. This come up from CH 7 onwards. Aham-ness is one such category. Some of the allied texts will discuss these in more detail. These concepts are consistently used to describe creation from Supreme as well as universe within us as well as our own individual persona. In each context, these words have a meaning as it suits the context. Net-net, I am unable to know what is the meaning of the word ego as you want to see in Vedanta? But concepts like super ego, etc do not appear to have equivalents in the Gita though there is a reference to Higher Self and lower self in CH 5, I think

HB: I just wanted to know what Krishna meant!!

UB: 😀 Are you referring to a specific verse?

HB: No, I am referring every instance where ego is used

UB: OK – let me figure out where this is used in CH 3 and revert to you.

HB: Ok

VB: Choosing ur dharma is very very difficult in modern times as it is no longer only your decision to make. It is controlled by your husband dharma, parent dharma, child dharma.

HB: Is it really a choice if it is controlled by others?

VB: And as PA stated, it changes over time and generally, in my peer group at least, I see that around the age of 40-45, one gets the opportunity to ponder over this question. It is a choice in the sense, one decides what is the optimal path. In modern times, swadharma now has diff and more complex connotations. It is the path that is the best compromise of all different duties. Cud have components of pardharma too. In my mind, it is boiling down but to a very simple fact. Do what u r doing to the best of ur abilities, whether it is ur dharma or not, is immaterial.

UB: VB – question that comes up is why we should do our best. What happens if we do not do our best. Gita says you should do our best to de-clutter your mind. If however this is not our reason to do our best, then what reasons compel us to believe that we must do our best. This line of thought is key to bring clarity into our way of life. I think …

VB: Then we r on same page, and that is a big thing for me. We shud do our best as that is the only path to be a true karmayogi. So, swadharma/ pardharma is secondary. Doing the best with no desire for results is the path, is it not? UB, u said “And once ego takes over, this man spends his life acquiring ज्ञान or helping others and thus feeling joyful but is unable to abandon this wasteful pursuit and move beyond this to connect with परम्.” Is giving joy to others, helping them attain the oneness, not more important than only worrying about one’s own self?

VB: Loved the explanation of senses, man, Buddhi, aatma.

UB: https://youtu.be/Izx0V1ks-Zw

VB: Funny, but not at all resonating…. very black and white view about goodness. If bill gates can benefit millions of people and be happy about it and feel good about it, what is wrong with that? Maybe he is selfish in some books, as he is doing it and being happy about it. And that should be fine. His desires r dictating his senses, man and Buddhi. Let it. All of us can see the benefit he is doing and oneness should treat this act as good.

HB: Christianity speaks of brotherhood and charity. Helping others is considered good. I think it is a paradox – swartha in parmartha

VB: I agree.. and why should it be wrong?

HB: I don’t it is about right and wrong. It is simply a difference in two religions

VB: But based on what I understood till now, feeling good about doing charity is not what is recommended. Hence my confusion

HB: I remember a story of charity in Mahabharata, it’s about half golden mongoose Even the Anna chatra of pandavas does not change the remaining part of mongoose to gold. The mongoose becomes half gold when he rolls over the leftover food of s hungry Brahman family when they give up their food in charity to Krishna who comes to their house as a tired hungry guests. These people were hungry fir days and yet give their food to the guest. I think this story is just to point that charity is often accompanied by ahankar. That’s a no no. One more thing and I will keep quiet. We often give away what is in excess, but can we give away what we love the most. I think 14th chapter on Shivlilamrit has this really agonizing story of Chilaya bal. it’s about shiva testing his devotees

VN: I agree HB….but many people don’t give even the excess that they have. …but as you say giving away what you need to a needy requires that what I think we all are trying to achieve.

VB: What you r talking about is the ultimate stage? What is wrong if bill gates gives what he has a lot of, that is wealth, benefits millions and then feels happy about it? I sometimes wonder if it is wrong if he feels proud too? Let him. If he did not do this for his ego, millions wouls not benefit. It is ok for one person to be egoistic and benefit larger good.

HB: I am not judging him. It’s just the difference between two religion

SK: So is Karma, not just the action but the feeling associated with it as well … in regards to the discussion on charity.  Does feeling good negate your good intentions?

UB: VB: There is no right and wrong in giving. However, when Indian scriptures make their points, their end goal is oneness with the Supreme. Charity is good but is not an end in itself. The end goal is चित्त शुद्धि. One may feel happiness in giving and others may also benefit. But the joy one can actually give to the world is much more than what physical charity can give when giving is done by a Jivanmukta. Thus, what a loin clothed poor man Ramana Maharishi had given during his lifetime and even today is much more than what can be achieved by giving money. There is thus a bigger joy than the joy experienced by giving charity. That is the point being made here – that is all. Last week, someone was narrating what a doctor swami from Ramakrishna Mission was stating. This person inspired by the spirit of giving got a few underprivileged kids to study medicine. He fully involved himself in their education. The good news is that they even got into AIMMS. But having made there, they never looked back but moved on. He could not thus expand his good activity using their services too. He said that he learnt a lesson there that while he gave education that uplifted these kids at a material level, he did not focus on Adhyatma education which would have been far deeper in its impact. So yes – he was happy when he helped them but realizes now that such help is still not complete. And even Gates can fall at an Adhyatmic level since Satwik दान has also got मल and will not help him reach the अमल state. Whether it helps others is also debatable just like one may be doing good by giving money to beggars but one is also making them addicted to begging. But yes – this does not mean one should not do charity and feel good about it. It is just that it is not the end.

VB: Philanthropy at gates or buffet level is not giving money to beggars. It is providing basic medicines, education etx

VG: UB, you must start illustrations to simplify things. Not sure about your (and others’) views about Devdutt but I think he has brought mythology to mainstream

UB: This is the danger with analogies – they are taken literally 😩

VG: ya, and devdutt often gets into trouble with right wingers for this 🙂 But, with due regards, I think he is to mythology what chetan bhagat is to english fiction.

PK: I see where VB is coming from and am beginning to get s glimmer of UB’s explanation .. Let the perfect not be the enemy of the good would be my take to support ( like VB) Bill Gates/ Buffet kind of charitable giving that benefits millions and probably makes them feel good about it … Charity for the sake of getting a good name is better than being absolutely selfish I guess😃😃. It’s a scale of evolution and while the highest point is the goal , I think one gets there one step at a time and as long as progress is being made on an individual journey , that is good…  😃😃😃 Here you go guys :

GITA. Chapter 3 Summary

Krishna has described a two fold path since eternity (Sanatan satya) : gyan yoga for the intellectually oriented and the karma yoga  for the activity oriented folks (3:3)

No one can exist without actions-everyone performs actions (3:5) but a karmayogi performs actions ( yoga of action) without attachment ( asakt) by controlling  the senses(3:7)- nishkama karma

Important : action that needs to be done is superior to inaction (3:8)

Action needs to be performed for yagya(detachment from results of the actions and performed in the spirit of service to paramatma( 3:10)

A person performing actions without attachment attains param(3:19)- my thinking is that this detachment from results is the most critical and probably if done constantly yagya will happen naturally). Krishna says -For me there  is noting to be accomplished in all three worlds yet I am engaged in action , because if I do not engage in actions, then people will follow my example and indulge in laziness (3:22,3:23)

One who knows the truth (kritsnavit- knower of tat or param) knows the distinction between the body-mind-senses triad and actions and hence is not bound by his actions( no karmbandhan) – he should not disturb those who are deluded by prakriti( folks who are enslaved by mind, intellect and devatas)(3:19)

Important; Renounce all actions unto me( मयि sarvani karmani sanyasya)with a discriminating / thoughtful mind that has no expectations , sense of I – ness and lacks all anger or frustration…: (and then do with awareness what action needs to be done ..here  Krishna urges Arjuna to fight )(3:30)

Dharma is action that in in sync with one’s inclinations ( comes naturally or easily) – such a dharma (स्वधर्म) imperfectly performed is better than dharma performed which opposes ones self(पराधर्म)(3:35)

Knowledge or wisdom of truth is covered by the insatiable fire of desire ( kaam) or anger (krodh) which is the enemy . Desire (Kama)is controlled our senses , mind and intellect and covers the true wisdom( 3:39-3:40). The order of subtlety is as follows: body less subtle than senses which is less subtle than mind (मन) which is less subtle than intellect ( buddhi) which is less subtle than desire ( काम)…that which is less subtle is under the control of the more subtle I.e buddhi controls mind etc ) Krishna urges us to make our mind steady,control our senses and use our intellect to destroy desire (3:42)in order to see the truth ( paramatma)- for most of us, in our unaware state , desire which is the most subtle of all of these controls our physical body, mind and intellect and drives our actions ( karmisthi) and prevents us from seeing our true nature ( atman)

Key words/take away points

1. Action that needs to be done is superior to inaction
2. Everyone has to act – even Krishna who is complete and blemishless performs actions that need to be done as an example
3. Action should be Nishkama karm ( actions without motivation by desire)
4. Renounce all actions performed with a discriminating, calm, aware mind to Krishna
5. Actions should be those that are true to our selves (svadharma) is superior to those actions that are not true to ourselves/ blindly following our desires )
6. Vanquishing desire is the goal as desire obscures our true nature ( atman) from ourselves

UB: Perfect summary PK – you have captured this well. You have also used the word देवता 👍😀. Now this puts pressure on me to start quickly 😢. PK has listed all the key points. To me, concept of यज्ञभावना & स्वधर्म stand out as key concepts of CH 3 apart from कर्मबन्धन:. Without understanding these well, many other messages of the Gita will not be understood.

PA: PK what a brilliant summary.  Really really like it !! You have also brought out the point of senses / desire that being subtle can easily drive our actions to be away from being on the form of yagna and take us deeper towards क्रमभंधन

UB: I will start chapter 4 from Wednesday morning. I trust all of you can catch up with previous chapters by this time. If anyone needs more time, let me know and I will be guided accordingly.

VN: Beautiful precise and to the point summary. …LP👏🏻👏🏻👏🏻👌🏻👌🏻👌🏻

PK: Shukriya VN- it was an interesting and fun exercise to summarize an entire chapter in one page – glad u all like it ! One other idea I think  ( no brickbats please ) is to have two ( or more 😃😃) volunteers to summarize chapter 4  simultaneously ( I will offer myself as one of them since I am coming up with this not so smart idea😃) to see how similarly or differently we choose to do it ( a comparison of perspectives so to speak ) and then have UB and Parvinder give their takes/ opinions as usual – any takers ? 😃😃😃… Feel free to ignore- I frequently propose dumb ideas all the time in my work world of research and so have no ego if they do not work or are ignored 😂😂.., my theory being that the only dumb question is the one that is not asked etc etc😂😂😂

PA: I will gladly volunteer to summarize the next chapters with you PK. Actually I was over the weekends trying to summarize the chapter 3 and could finish half of the chapter – however I must say your one pager is quite remarkable effort. Actually it also helped to further internalize the key concepts

PK: Awesome PA 👍🙏🙏… Agree with you fully regarding helping to distill and internalize the key concepts

HB: Lovely summary, PK. Couldn’t be any better

PK: Thanks much HB 🙏🙏😃😃

PA: A beautiful thought that no read yesterday in context of the 2nd chapter (3.39-3.40)that since it is now clear that the greatest enemy is within us in the from of desire and is  residing in our senses body mind and intellect and is always present. The way to root desires out has been wonderfully stated by Bhagwan in the last 2 verses 3.42:43 stating logically to us the degree of subtlety with Atma the subtlest and the strongest. If one pursues the highest desire that is to be attached to Bhagwan all the time or Atma  (strongest) all the time then all the lower desires slowly fall off by themselves. This is the battle which is the only worthwhile battle to be fought on a daily basis  with one self.

UB: PA: This is a good practical take away from CH 3 – verse 42/43 of the previous chapter are indeed profound in pushing us to think of ways and means and understand the situation and plan for the way forward.

VG: UB, I am sitting in a boring office meeting but actually reading chapter 3 while occasionally nodding to mark my presence.  Where does my behaviour fit in – karm / akarm : karmishti / karmyogi

UB: 😀😀😀

PA: 😀😀

PK: Very well put Parvinder 🙏🙏🙏 VG: been there , done that 😃😃

VG: PK, I am glad that you have given a summary of chapter 3 and also offered to summarise more chapters. When ever I am hard pressed for time, won’t be delinquent after reading your summary 🙂 😃🙏🙏… UB and PA summary would be so cool… Like this nugget PA  provided … It is fun and interesting which Shloka resonates most with each of us 😃

PK: Like UB aptly inferred 😃😃😃..: the Devta propitiating does nothing for me and I kinda ignored it .,,the prakriti concept resonates however …😃..:

PA: Another thought on कर्मभंधन. Our usual tendency is that we are attached to the experiences that we drive after doing a piece of work. These experience in the form of pleasure and pain are recorded in our subconscious minds and form the habit patterns over life times. As a result we are pursuing certain activity or action  and avoiding some other(कर्मिस्थ 3.9) Of Course we exclude genuine danger situations. This leads us further into bondage so we will keep coming and going. Whereas if we are pursuing actions with a real higher ideal in mind which is above ourselves, our selfish interests and work in form of yagna (yagna is performed for a higher cause) acknowledging all the helpers and distribute the result (3.12/3.13) as prasadam we are living according to the wheel pf life instead of living only to satisfy the pleasures recorded in our subconsciousness (3.16).This word prasadam itself comes with a sense of purity and the spirit of distribution after intense work/ prayer with many people and samagri involved  (also the right mindset behind charity)

PA: Vinita 🙏🏻🙏🏻😊 that’s really nice !! VA 🙏🏻🙏🏻😊. Don’t worry VA we are all in the same boat traveling together steered and guided by Our dearest UB . He is the one who is helping teaching and guiding all of us along the way and in this process each of us are helping one another. Enjoy the ride! I think Vijay the idea is transform your desires that are driven only by self-gratification and material pursuits to pursue higher desires of service using the talents/natural abilities that one has (स्वधर्म) or using current vocation that one currently is in. The example from today is Sun which serves us all the time tirelessly and perfectly without expecting much in return

PK: My 2 cents: The  desire to attain unity with paramatma is more a return to our sahajstithi so it’s not a desire in the physical realm .. It’s desires ( kaam and krodh when they are not attained) that prevents us from seeing our true nature like dirt on a mirror … Having said that I do feel implementation of complete vanquishment of desire and/ or detachment from actions is probably accomplished one little step st a time .. Mostly 2 steps forward and one step backward 😃😃😃. I was thinking its sorta like dieting when one is surrounded by a feast 😃.., it is a little easier to diet  when all around you are dieting too and one is not surrounded by delicacies 😃😃.. That I think is the reason for satsang or company of like-minded folks … Makes the journey easier as there is a United  focus towards a common goal and fewer distractions …UB : am I getting this kinda right ? 😃😃

UB: Wonderful PK – I can see the terms like सहज स्थिति and काम-क्रोध have become सहज in this group. 👏👏 Your analogy is a good one in terms of the need for सत्संग – I will just change the example to state that one is surrounded by people who are used to eating a करेला or rotten food and calling it Bliss 😀. Now having tasted a better delicacy, one is drawn to it but people around are still in love with rotten food. Hence the need to move into better company to set ourselves on our path of return back to the Source. BTW, the concept of return journey will come up again in the next few days in this chapter itself. PA – I am glad you picked up the प्रसाद बुद्धि point from the previous chapter. It is a wonderful point made in that verse.