Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds Chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.
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Bringing back the much enjoyed open discussion on the Gita, for general public. Proceeds chapter and verse wise. For the keen student seeking a deep understanding of Krishna’s counsel! Registration necessary.

Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby uma » Sun Apr 22, 2012 2:42 pm

Hari m. Pranam to all.

Posting Verse and excerpts from HGRR :

निराशीर्यत्चितात्मा त्यक्तसर्वपरिग्रह: |
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषं || २१ ||

nirashir-yata-chittatma tyakta-sarva-parigrahah
shaariram kevalam karma kurvannapnoti kilbisham

निराशी: - without hope (desire), यत चित्त आत्मा - one with his mind and self cntrolled, त्यक्त सर्व परिग्रह: - having abandoned all sense of possessions, शारीरं - bodily, केवलं - merely, कर्म - action, कुर्वन-doing, न- not, आप्नोति - incurs, obtains, किल्बिषं - sin

21. Without hope (desire), with his mind and self contrlled, having abandoned all sense f possessions, doing mere bodily action, he incurs no sin.

HGRR

Terms and Definitions

6. Who is a "pandita" (sage) ?

यस्य सर्वे समारम्भा: कामसंकल्पवर्जिता: |
ज्ञानाग्निदग्धकर्माणं तमाहु: पण्डितं बुधा:||

yasya sarve samarambhaah kaamsakalpavarjitaah
dnyaanaagnidagdhakarmaanam taamhuh panditam budhaah

Whose undertakings are all devoid of desires and ouroses, and whose actions have been burnt by the fire of Knowledge, him the wise call a "pandita" (sage). (4.19)

Thoughts and Concepts

17. Who is the individual who is actionless in spite of his external action?

त्यक्त्वा कर्मफालासङ्गं नित्यतृप्तो निराश्रय: |
कर्मण्यभिप्रवृत्तोs पि नैव किन्चितकरोति स: ||

tyaktvaa karmaphalasangam nityatrupto nirashrayah
karmanyabhipravrutoSpi naiva kinchitkaroti yah

Having abandoned attachment to the fruits of action, ever cntent, depedning on nothing, he does not do anything, though engaged in actions.(4.20)

18. Who is not bound even while acting?

यदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरा: |
समा: सिध्दावसिध्दौ च कृत्वापि न निबध्यते ||

yadrucchaalaabhsantushto dwandvaateeto vimatsarah
samah sidhavasidho cha krutavaapi na nibadhyate

Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting he is not bound. (4.22)
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby vignesh » Sun Apr 22, 2012 8:40 pm

Verse 18
karmany-akarma yah pasyed-akarmani ca karma yah,
sa budhiman - manusyesu sa yuktah krtsna-karma-krt.

karmani-in action, akarma- inaction, yah - who, pasyet- would see, akarmani - in inaction, ca-and, karma- action, yah -who, sah-he, buddhiman-wise, manusyesu - in men, sah -he, yuktah-Yogi, krtsna-karma-krt= performer of al action.

He who recognises inaction in action and action in inaction is wise among men; he is a Yogi and a true performer of all actions.

Verse 19
Yasya sarve sama-rambhah kama-sankalpa-varjitah,
jnanagni-dagdha-karmanam tamahuh panditam budhah.

yasya-whose, sarve-all, samarambhah-undertakings, kama-sankalpa-varjitah- devoid of desires and purposes, jnana-agni-dagdha-karmanam-whose actions have been burnt by the fire of knowledge, tam-him,ahuh -call, panditam-a sage, budhah - the wise.

Whose undertakings are all devoid of desires and purposes, and whose actions have been burnt by the Fire-of-Knowledge, him the " wise" call a Sage.
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby vignesh » Sun Apr 22, 2012 8:55 pm

Terms and Definitions

5. What is 'akarma'( unactivity)?

A true and diligent man can discover and recognise that even in physical inaction there can be intense mental and intellectual activity. Also, even in these most intense activites, he can recognise himself to be an observer of all the activities and thus revel in 'unactivity' ( akarma). This'akarma' is the maximum sattvik state, the state of sattvik peace and joy. This ability to stand constantly apart from himself and observe' the activity in inactivity' and complete inactivity even in the highest activity' is called 'unactivity'or "akarma".( 4.18).

Thoughts and Concepts

16. "Physical inactivity is no criterion to call one an idler". Explain.
When we are intensely thinking-whenever we are in a state of creative thinking - we are invariably quiet and inactive physically. Therefore, in the physical inactivity of one we can detect intense activity in his deep'within'. A Buddha under the fig-tree, an artise at his easel, a musician at his instrument, a writer at his desk- all of them punctuate their activities with'still moments of intense activity- called ' unactivity' - and they bend forward to pour out their artistic and literary creations. All these physical moments of cessation are not mere inactivity but they are the necessary quietude and silience when the mind and intellect function with highest velocity. ( 4.18)

regards
vignesh
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby murugans61 » Tue Apr 24, 2012 5:40 pm

Hari Om

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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby sganesh0112 » Thu Apr 26, 2012 9:56 pm

Hari Om and Pranams!

V.22 Yaddruchhalaabhasanthushto dwandwaateeto vimathsarah|
Samah siddhaavasiddhau cha krutwapi na nibhadhyate||


Yaddruchhalaabha- what comes without effort, santhushtah- ever content with, dwandwa- pairs –of – opposites, ateetah-beyond or free from, vimathsarah-envy, samah- even-minded, siddhah-success, avasiddhah-failure, cha – and, krutwapi – though acting, na nibhadhyate –not bound

Content with what comes to him without effort, free from the pairs-of-opposites and envy, even-minded in success and failure, though acting he is not bound.

Hari Om!

PS: Today is Sankara Bhagavatpada Jayanti (celebrated on the Vaisakha Sukla Panchami as per the lunar calendar), and tomorrow is Sri Ramanujacharya Jayanti(celebrated every Vaisakha month when the star is Arudra, though if we go by thithi it is also panchami). This day is a very very special day for all the sadhakas to follow the footsteps of the Bhashyakaras and attain the Self Realisation. May Sri Sankara Bhagavatpada and Sri Ramanujacharya bless each and every one of us and help us in our efforts to attain the Self.


Regards,

Ganesh
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby murugans61 » Fri Apr 27, 2012 8:32 pm

Verse 20:

tyaktva karma-phala-sangam nitya-trpto nir-asrayah
karmanabhi-pravrtto-pi naiva kincit-karoti sah.

tyaktva-having abandoned, karma-phala-asangam= attachment to fruits of action, nitya-trptah=ever content, nir-asrayah= depending on nothing, karmani- in action, abhi-pravrttah- engaged, api- even, na- not, na-verily, kincit-anything, karoti-does, sah-he.

Having abandoned attachment to the fruits-of-action, ever content,depending on nothing, he does not do anything, though engaged in actions.
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby murugans61 » Fri Apr 27, 2012 8:39 pm

Selections for Reflection:

7. Right action undertaken with a sense of devotion and dedication creates in the student a sense of complete detachment, as though he himself is a disinterested observer of all that is happening within him and without. When thus an individual detaches himself and observes his own activities as part and parcel of the world of activities around, he gains in himself an indescribable poise which is essential for the practice of meditation. ( 4.18)

8. The train runs but not the steam. The fan moves but not the electricity. The fuel burns but not the fire. The body, mind and intellect function and act but not the Self, the Life in them! ( 4.18)

9. The ego draws its sustenance from the 'hopes of the future' and from the 'satisfaction of its present' possessions. ( 4.21).
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby uma » Sun Apr 29, 2012 10:06 am

Hari Om. Pranam.

Here are the Verses 18-22 for our discussion. Please post your thoughts,
your study notes, reflections on these verses.

Offering this garland of verses to you O Krishna with Love from all of
us...please help us in our studies.
============================================================
कर्मण्य कर्म य: पश्येदकर्मणि च कर्म य: |
स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत् || १८||

karmany-akarma yah pasyed-akarmani ca karma yah,
sa budhiman - manusyesu sa yuktah krtsna-karma-krt.

कर्मणि- karmani-in action, अकर्म- akarma- inaction, य:- yah - who, पश्येत - pasyet- would see, अकर्मणि- akarmani - in inaction, च - ca-and, कर्म- karma- action, य: - yah -who, स: - sah-he, बुद्धिमान - buddhiman-wise, मनुष्येषु- manusyesu - in men, स: - sah -he, युक्त: - yuktah-Yogi, कृत्स्न- कर्म- कृत - krtsna-karma-krt= performer of al action.

18. He who recognises inaction in action and action in inaction is wise among men; he is a Yogi and a true performer of all actions.


यस्य सर्वे समारम्भा: कामसंकल्पवर्जिता: |
ज्ञानाग्निदग्धकर्माणं तमाहु: पण्डितं बुधा:|| १९ ||

Yasya sarve sama-rambhah kama-sankalpa-varjitah,
jnanagni-dagdha-karmanam tamahuh panditam budhah.

यस्य- yasya-whose, सर्वे - sarve-all, समारम्भा:- samarambhah-undertakings, काम सकल्प वर्जिता:- kama-sankalpa-varjitah- devoid of desires and purposes,ज्ञान अग्नि दग्ध कर्माणं - jnana-agni-dagdha-karmanam-whose actions have been burnt by the fire of knowledge, तं - tam-him,आहु:- ahuh -call, पण्डितं- panditam-a sage, बुधा:- budhah - the wise.

19. Whose undertakings are all devoid of desires and purposes, and whose actions have been burnt by the Fire-of-Knowledge, him the " wise" call a Sage.


त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रय: |
कर्मण्यभिप्रवृत्तोs पि नैव किन्चितकरोति स: || २० ||

tyaktva karma-phala-sangam nitya-trpto nir-asrayah
karmanabhi-pravrtto-pi naiva kincit-karoti sah.

त्यक्त्वा- tyaktva-having abandoned, कर्म- फल-आसङ्गं - karma-phala-asangam= attachment to fruits of action, नित्य तृप्त: -nitya-trptah=ever content, निराश्रय: -nir-asrayah= depending on nothing, कर्मणि- karmani- in action, अभिप्रवृत:-abhi-pravrttah- engaged, अपि - api- even, न -na- not, एव- eva-verily, किञ्चित् -kincit-anything, करोति - karoti-does,
स:-sah-he.

20. Having abandoned attachment to the fruits-of-action, ever content,depending on nothing, he does not do anything, though engaged in actions.



निराशीर्यत्चितात्मा त्यक्तसर्वपरिग्रह: |
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषं || २१ ||

nirashir-yata-chittatma tyakta-sarva-parigrahah
shaariram kevalam karma kurvannapnoti kilbisham

निराशी: - without hope (desire), यत चित्त आत्मा - one with his mind and self cntrolled, त्यक्त सर्व परिग्रह: - having abandoned all sense of possessions, शारीरं - bodily, केवलं - merely, कर्म - action, कुर्वन-doing, न- not, आप्नोति - incurs, obtains, किल्बिषं - sin

21. Without hope (desire), with his mind and self contrlled, having abandoned all sense f possessions, doing mere bodily action, he incurs no sin.

यदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरा: |
समा: सिध्दावसिध्दौ च कृत्वापि न निबध्यते ||२२ ||

Yaddruchhalaabhasanthushto dwandwaateeto vimathsarah|
Samah siddhaavasiddhau cha krutwapi na nibhadhyate||

यदृच्छा- लाभ- Yaddruchhalaabha- what comes without effort, संतुष्ठ: - santhushtah- ever content with, द्वन्द्व- dwandwa- pairs –of – opposites, अतीत: - ateetah-beyond or free from, विमत्सर:- vimathsarah-envy, सम:- samah- even-minded, सिध्दौ- siddhah-success, असिध्दौ - avasiddhah-failure, च- cha – and, कृत्वा अपि - krutwapi – though acting, न निबध्यते- na nibhadhyate –not bound

22. Content with what comes to him without effort, free from the pairs-of-opposites and envy, even-minded in success and failure, though acting he is not bound.




HGRR

Terms and Definitions

5. What is 'akarma'( unactivity)?

A true and diligent man can discover and recognise that even in physical inaction there can be intense mental and intellectual activity. Also, even in these most intense activites, he can recognise himself to be an observer of all the activities and thus revel in 'unactivity' ( akarma). This'akarma' is the maximum sattvik state, the state of sattvik peace and joy. This ability to stand constantly apart from himself and observe' the activity in inactivity' and complete inactivity even in the highest activity' is called 'unactivity'or "akarma".( 4.18).

6. Who is a "pandita" (sage) ?

यस्य सर्वे समारम्भा: कामसंकल्पवर्जिता: |
ज्ञानाग्निदग्धकर्माणं तमाहु: पण्डितं बुधा:||

yasya sarve samarambhaah kaamsakalpavarjitaah
dnyaanaagnidagdhakarmaanam taamhuh panditam budhaah

Whose undertakings are all devoid of desires and ouroses, and whose actions have been burnt by the fire of Knowledge, him the wise call a "pandita" (sage). (4.19)

Thoughts and Concepts

16. "Physical inactivity is no criterion to call one an idler". Explain.

When we are intensely thinking-whenever we are in a state of creative thinking - we are invariably quiet and inactive physically. Therefore, in the physical inactivity of one we can detect intense activity in his deep'within'. A Buddha under the fig-tree, an artise at his easel, a musician at his instrument, a writer at his desk- all of them punctuate their activities with'still moments of intense activity- called ' unactivity' - and they bend forward to pour out their artistic and literary creations. All these physical moments of cessation are not mere inactivity but they are the necessary quietude and silience when the mind and intellect function with highest velocity. ( 4.18)


17. Who is the individual who is actionless in spite of his external action?

त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रय: |
कर्मण्यभिप्रवृत्तोs पि नैव किन्चितकरोति स: ||

tyaktvaa karmaphalasangam nityatrupto nirashrayah
karmanyabhipravrutoSpi naiva kinchitkaroti yah

Having abandoned attachment to the fruits of action, ever cntent, depedning on nothing, he does not do anything, thugh engaged in actions.(4.20)

18. Who is not bound even while acting?

यदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरा: |
समा: सिध्दावसिध्दौ च कृत्वापि न निबध्यते ||

yadrucchaalaabhsantushto dwandvaateeto vimatsarah
samah sidhavasidho cha krutavaapi na nibadhyate

Content with what comes to him without effort, free from the pairs of opposites and envy, even-minded in success and failure, though acting he is not bound. (4.22)

Selections for Reflection:

7. Right action undertaken with a sense of devotion and dedication creates in the student a sense of complete detachment, as though he himself is a disinterested observer of all that is happening within him and without. When thus an individual detaches himself and observes his own activities as part and parcel of the world of activities around, he gains in himself an indescribable poise which is essential for the practice of meditation. ( 4.18)

8. The train runs but not the steam. The fan moves but not the electricity. The fuel burns but not the fire. The body, mind and intellect function and act but not the Self, the Life in them! ( 4.18)

9. The ego draws its sustenance from the 'hopes of the future' and from the 'satisfaction of its present' possessions. ( 4.21).


Verses for Memorisation -

Verse 18

कर्मण्य कर्म य: पश्येदकर्मणि च कर्म य: |
स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत् || १८ ||

karmany-akarma yah pasyed-akarmani ca karma yah,
sa budhiman - manusyesu sa yuktah krtsna-karma-krt.

Verse 19

यस्य सर्वे समारम्भा: कामसंकल्पवर्जिता: |
ज्ञानाग्निदग्धकर्माणं तमाहु: पण्डितं बुधा:|| १९ ||

Yasya sarve sama-rambhah kama-sankalpa-varjitah,
jnanagni-dagdha-karmanam tamahuh panditam budhah.


Verse 22

यदृच्छालाभसंतुष्टो द्वन्द्वातीतो विमत्सरा: |
समा: सिध्दावसिध्दौ च कृत्वापि न निबध्यते ||२२||

Yaddruchhalaabhasanthushto dwandwaateeto vimathsarah|
Samah siddhaavasiddhau cha krutwapi na nibhadhyate||

Regards

uma
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby murugans61 » Mon Apr 30, 2012 12:32 am

Hari OM
Notes on Verses 18-22

Action is innate in BMI and inaction in Atman. One is the becoming and other is being. One is perishable and the other is imperishable. The ignorant man thinks of himself as the body. Now I work, Now I rest – Thus he transposes the function of prakriti on Atman. The sense of over work , under work is not in the knower of Self. While his body works, the Self remains as a witness. This supreme position is recognized as inaction in action.

Actions actuated by desire have the power to bind the doer. But if the doer of action assumes the attitude that all actions emanate from Isvara and whatever happens through him as a mere instrument, is the glory of the Lord, he is not bound by action.

Inaction is not to be gauged with external affairs. It is truly the state of mind that indicates action and inaction. The wise man engages himself in actions which are all according to him are adorations of the Lord. He has no selfish desires and he is ever content and full. The man with this frame of mind is fixed in inaction. He acts in fulfillment and not for fulfillment.

A yogi is one who has conquered desires. His BMI and senses get themselves purified because of desirelessness. There is no thought in him of ownership of bare necessary things kept for physical sustenance. The consciousness in him is released from material plane to revel in the glory of Atman. The question of sinning does not arise in this state.

Egoism prompts the action bound man to exert himself for the procurement of his bodily needs. An attitude of this type is born of ignorance. A spiritual aspirant is not obsessed with his bodily needs. Happenings such as success and failures , honor and dishonor etc do not affect him. He is not jealous of his neighbor but he is happy over the prosperity of the world. A man of this frame of mind is not bound by karma in the midst of his being engaged in it.

pranams
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby sganesh0112 » Tue May 01, 2012 11:08 pm

Hari Om and Pranams!
Continuing His Supreme discourse about action-inaction, activity-inactivity-unactivity and the individual’s progress towards Self-realisation the Blessed Lord in the next five verses has elaborated the various qualities of realized One who performs action

v-18. “He who recognizes inaction in action and action in inaction is wise among men; he is a Yogi and a true performer of all actions”.
V-19.”Whose undertakings are all devoid of desires and purposes, and whose actions have been burnt by the Fire-of-Knowledge, him the ‘wise’ call a sage
V-20. “Having abandoned attachment to the fruits-of-action, ever-content, depending on nothing, he does not do anything, though engaged in actions”
V-21.”Without hope, with the mind and self controlled, having abandoned all possessions, doing more bodily action, he incurs no sin”
V-22.”Content with what comes to him without effort, free from pairs-of-opposites and envy, even-minded in success and failure, though acting he is not bound”


In the first verse of this quintet, the clear reference to the state of equanimity of mind and hence the word YOGI. Normally, the word Action is Rajasic in its connotation and the word Inaction means a state of no activity and hence its connotation is to Tamasic nature. But when we go deeper than the literal meanings, we come to an entire new state – the moments of intense mental activity but with no physical activity and this is as Pujya Gurudev states – Unactivity (A-karma)- which is an entirely Sattwic state of activity. In the moments of these physical activity we need the mental equanimity or a Yogi . In short, desireless activities when undertaken and performed in a spirit of dedication, purify us, and the intellect thereby gains a new keenness. Out of such a purified head a new faculty, as it were, arises. The capacity to observe oneself as an actor on the stage of life (Saakshi Bhava), is a capacity divine and noble. Now, such an equanimity is needed for a person to gain knowledge and the next verse talks of a SAGE or a man of realization.

When an individual performs his actions with a sense of dedication to the supreme, with a mind devoid of all retributions and waverings, desires and purposes and as a surrender to the Supreme, and who does not allow his abilities and capabilities to drain by means of unnecessary mental tensions and fears regarding the results (karma-phala) and who comes to live intelligently and act diligently, even though he is functioning in the world outside, he is reveling in his own Consciousness within. Such a person whose mind is ever in communion with the Divine is like a perfect sage, and he continues to act in the world outside with mental peace.

The next three verses give about twelve different qualities of a Realised person and his actions in the world and how any saadhaka should engage in relentless actions.

Abandoning the attachment to the fruits-of-action – We tend to become inefficient by exhausting ourselves by thinking about the results of action. The Lord advises us to strive for the welfare of society by forsaking our clinging to Karma-phala.

Ever content – A dedicated teacher is always content with his work of distributing his knowledge to his students irrespective of the remuneration he receives. For him the knowledge gained by his students come first and all his actions are directed to that goal and he becomes content with his students welfare.

Depending on nothing and do not do anything - The Self realized Ones, who after their experience of the Infinite Reality as their own Self, become perfectly independent of everything else, and from then on even though they do not seem to act, they continue to act and their Infinite joy comes from within and are not dependent on anything.

Without hope – Ego draws its sustenance from the ‘hopes of future’ . For an ego to end the first step is to renounce hope of results favourable to him.

With mind and self controlled – Once we bring our body and mind entirely under our control – the ego cannot germinate in us

Abandoning all possessions – Once we relinquish all our present possessions in addition to the above two qualities – an individual can no longer sustain the illusory concept of the ego in him.

Doing mere bodily action, incurs no sin – Once this ego has ended, the actions performed by that individual’s body becomes incapable of bringing about any consequences, good or evil, upon him; he is only a “Divine Instrument”

Content with what comes to him without effort – An individual who has gone beyond his own ego, can thereafter commence no desire-prompted activity with any definite fruit-motive.

Free from the pairs-of-opposites and envy – The sloka “samah shatrau cha mitre cha ----sangha vivarjitah” (BG XII-18) is a classic example of the pairs of opposites – which are at all the three levels for e.g . shatrau cha mitre cha – friend or foe – this is at the heart / emotional level and controlled by mind, shitoshna – hot and cold are the feelings at the body level. Once and individual goes beyond these pairs of opposites or beyond the body and mind the ego can no longer surface

Even-minded in success and failures – Success and failures are at the intellectual level, when an individual goes beyond the BMI, the ego becomes divinized and the individual will thereafter remain automatically in equanimity.

Such an individual who has thus conquered his ego-centric misconceptions about himself, “ though acting, is not fettered”. Such a realized person or the activities of a man-of Knowledge do not, in any sense of the term affect him

In another interpretation heard during the Shravan Sadhana of Swami Madhavanandaji, Acharya, CM, Ranchi, in the verses 19 to 22, we come across 4 of the 6 categories of Action and 13 of the 17 adjectives or lakshanas of a Karma yogi.

The four categories of Karma are – Jnanagni dagdha Karmanam – (burning of karma by the fire of knowledge), Karmanyabhi pravruthhopi (seemingly engaged in activity after rediscovering Self though he does not do any action), Shaariram kevalam karma (doing karma through mere bodily action), Kruthvaapi na nibhadhyate (to act without getting bound by action)

The thirteen adjectives are Budhah (be like a sage), tyaktwa ( abandoning attachment to the fruits of action), nityatruptah (ever content), niraashrayah (depending on nothing), niraashi (renouncing hope), chitthathma (with the mind and self controlled), tyakta sarva parigrahah ( abandoning/ having abandoned all possessions), yaddruchhalabhasanthushtah ( content with what comes without effort), dwandwateeto ( free from pairs of opposites), vimatsarah (free from envy), and sama siddhavasiddhau ( even-minded in success and failure)

Pranams,
S Ganesh
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby vignesh » Wed May 02, 2012 7:41 am

Thank you Ganeshji and Muruganji for nice posts, which clearly explain these verses.

In these verses, Lord gives the knowledge of the nature of action and inaction. The Lord defines a wise man as one who sees actionlessness of the Self amidst the activities of the body as well as the potential action in the seemingly inactive body. The idea is that the wise man accepts activities at the level of body because no one can expect relaxation at the body level. The very process of life is the continuous function of the body. One should only discover inner relaxation even amidst the activities by recognizing the true "I" as the actionless Self. Therefore, true and complete renunciation is possible only through knowledge.

In fact the wise man never sees anything other than God. Whether his body is active or not, he is not affected. He is contended and free from desires, attachments and jealousy. His actions are meant for the worship of the Lord which uplifts the humanity.

regards
vignesh
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby sathiavathi » Wed May 02, 2012 4:21 pm

HARI OM

Thanks to ganeshgi and murugangi for posting verses and reflections alloted to me.Icould not post
it due to connection problems with computer. Thanks to muruganji and ganeshji for posting the verses in time.I am sending my understandings on verses 16 and 17.



HARI OM

VERSE-16.

In this verse Lord seeks to convey that mystery of action is extreamly difficult to unravel.When even men of great learning
and wishdom are at a loss to understand the truth about action, there is no wonder that ordinary man should get confused
and puzzled over it.Knowledge of truth about action consists in correctly comprehending what action done with what motive
or renounced with what motive, leads to bondage in the form of rebirth, and what action done with what motive or
renounced with what motive will lead to liberation. He who comes to know this truth in reality can never perform action
or practice renounciation of action, which may lead to bondage. Whatever he does he does for the pleasure of god, or
with a view to maintain the world order. He renounces the feeling of possession, attachment, the desire for the fruit
and sense of doership. That is why knowing this truth,one gets freed from the bondage of karma.

VERSE-17.

By saying that the ways of action are mysterios the Lord intends to show that every one cannot determine what is action,
what is inaction, and what is prohibitted action. Even a man possessed of learning and intellectual power fails to
understand their true nature. Therefore,it is necessary to understand their truth by approaching a great soul who knows
the truth in reality.
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby uma » Thu May 03, 2012 12:09 pm

Hari Om. Pranam.

Lovely reflections from Muruganji, Ganeshaji and Vighneshaji. After reading these explanations and study notes, I do not have much to add to this study of verses 18-22 regarding Egoless action. While narrating what is termed as ation and inaction and what actions or rather actions performed with what attitude of mind, do nto cause bondage, the explanations given in the book are simply beautiful. Kicking the child in sleep or being naked during sleep, when the "me" is absent, is a very simple yet extremely apt example to explain what actions do not cause bondage as there is no ego.

Please let us move on with our studies.

Sathiavathiji, thanks for posting notes on stanza 16 and 17. If you can, please do post your notes on stanzas 18-22.

Meeraji, please do post your reflections for the next stanza, if possible.

Regards

uma
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby uma » Thu May 03, 2012 12:10 pm

Hari Om. Pranam.

The theme for this week's study is "Motive and attitude behind the ation of Men of Perfection".
Kindly post as under:

Verse 23 - Ganeshaji

HGRR :

Thoughts and Concepts - 19 - Vighneshaji
20 - Uma

Selections for Reflection - 10 - Muruganji

Regards

uma
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby sganesh0112 » Thu May 03, 2012 10:58 pm

Hari Om and Pranams!

V.23 Gathasangasya muktasya Jnaanaavastitha chetasah |
Yagnaayaacharatah karma samagram pravileeyate ||


Gathasangasya – devoid of attachment , Muktasya – who is liberated, Jnaana – knowledge, avastitha chetasah –mind established in, [b]Yagnaaya aacharatah [/b]– acts for the sake of sacrifice, karmah – actions, samagram – all, [/i] pravileeyate - dissolved

Of one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who acts for the sake of sacrifice, all his actions are dissolved.

Hari Om!

PS: Tomorrow is “Nrusimha jayanti” and Sunday is “Buddha Purnima” – we are specially blessed with two arrival days of the two incarnations of the Blessed Lord to be celebrated this week closely following the birthdays of the two Bhaashyakaras which were celebrated last week.

Regards,

Ganesh
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby uma » Fri May 04, 2012 1:51 pm

Hari Om. Pranam.

Posting from HGRR:

Thoughts and Concepts:

20. Whose actions are "dissolved"?

गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतस: |
यज्ञायाचरत: कर्म समग्रं प्रविलीयते ||२३||

gatasangasya muktasya jnaanavasthitachetasah
yajnaayaacharatah karma samgram pravileeyate

Of one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who acts for the sake of sacrifice, all his actions are "dissolved".

When a sage performs actions in a spirit of yajna, they dissolve without leaving any impression on this mind, just as the rainbow disappears when the thin shower falling against the sunlight ends.
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby murugans61 » Sat May 05, 2012 4:09 am

Hari OM

Selections for Reflection :

10) We are self- exiled from ourselves due to our attachments with the finite world of objects. ( 4.23)

pranams
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby vignesh » Sun May 06, 2012 8:28 am

Thoughts and concepts

19) Explain the concept of "yajna".

'Yajna' is an activity performed with full personal dedication in a spirit of service to many. All actions performed without ego, and not motivated by one's egocentric desires, are termed'yajna'. ( 4.23)

regards
vignesh
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby sganesh0112 » Sun May 06, 2012 9:12 pm

Hari Om and Pranams!

V.23 Gatasangasya muktasya Jnaanaavastitha chetasah |
Yagnaayaacharatah karma samagram pravileeyate ||

Gatasangasya – devoid of attachment , Muktasya – who is liberated, Jnaana – knowledge, avastitha chetasah –mind established in, Yagnaaya aacharatah – acts for the sake of sacrifice, karmah – actions, samagram – all, [/i] pravileeyate - dissolved

Of one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who acts for the sake of sacrifice, all his actions are dissolved.

Thoughts and Concepts:

20. Whose actions are "dissolved"?
गतसङ्गस्य मुक्तस्य ज्ञानावस्थितचेतस: |
यज्ञायाचरत: कर्म समग्रं प्रविलीयते ||२३||
gatasangasya muktasya jnaanavasthitachetasah
yajnaayaacharatah karma samgram pravileeyate

Of one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who acts for the sake of sacrifice, all his actions are "dissolved".
When a sage performs actions in a spirit of yajna, they dissolve without leaving any impression on this mind, just as the rainbow disappears when the thin shower falling against the sunlight ends.

10) We are self- exiled from ourselves due to our attachments with the finite world of objects. ( 4.23)
19) Explain the concept of "yajna".

'Yajna' is an activity performed with full personal dedication in a spirit of service to many. All actions performed without ego, and not motivated by one's egocentric desires, are termed'yajna'. ( 4.23)
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Re: Gita Study Group : Chapter 4 : Dnyan Karma Sannyas Yoga

Postby sganesh0112 » Sun May 06, 2012 9:18 pm

Hari Om and Pranams!

Continuing His Supreme discourse the Lord is now elaborating the divine motive and attitude with which men-of-perfection act in the world
4.23 Of one who is devoid of attachment, who is liberated, whose mind is established in knowledge, who acts for the sake of sacrifice, all his actions are dissolved.

Continuing with the crux of Swami Madhavanandaji’s Shravan Sadhana, this stanza enumerates the last 4 of the 17 adjectives or lakshanas of a Karma Yogi and the 5th of the 6 categories of Action.

The four lakshanas of Karma yogi elaborated here are – gatasangasya - person who is devoid of attachment ; muktasya – who is liberated; jnaanaavastita chetasah – whose mind is established in knowledge and yajnaayaacharatah – who acts for the sake of sacrifice

The fifth category of Action is Yajnaayaacharatah - Acting for the sake of sacrifice or acting with a yajna aspect. If an individual does act but with absolutely no motive and act with a total sense of detachment, such actions are dissolved/ do not generate further impressions/vasanas and hence by not generating new vasanas, the entire karma bank is emptied and thus the jeevatma becomes one with the paramatma.

Pujya Gurudev has clearly stated ‘the divinity attained by the Rishis is not a new status strangely acquired by them but it is only a rediscovery of the Perfection that is already in each one’. This Perfection is achieved by one who is devoid of attachment to the objects of the world. By this process of rediscovery through detachment, the sage or the man of Perfection gets liberated from the infinite bondages with our attachments with things. But the above liberation from attachments is only possible when the seeker acquires the knowledge of discrimination or viveka and develops a capacity to distinguish with the permanent and the transient, the fleeting and the lasting. Such a Sage who has freed from all attachments and has developed a ‘Wisdom’ with a well-balanced mind becomes totally liberated. Such a person also performs work for the rest of his life but these activities are always done in a spirit of dedicated service for many or as a yajna. When any action is performed in this spirit, they dissolve away without leaving any impressions or vasanas.

Regards,

Ganesh

PS: I would like to transgress a brief while and quote an example for distinguishing between inaction in action and action in inaction(v-4.18). Once two shishyas of a Guru were wandering along the banks of river Ganga, where they observed a beautiful maiden, who had gone to have her bath was drowning. Immediately one of the Shishyas jumped into the river and saved her and after giving the necessary first aid like pressing her stomach and lungs to get the water out etc. both the Shishyas went their way after saving her. When they reached the Guru, the second Shishya who was a witness to all this narrated to the Guru the above incident and informed the Guru the first Shishya did not adhere to his Brahmachary vow and had touched a maiden- but he, on the other hand, had strictly followed the vow and not done anything to upset his vow and hence was better of the two. The Learned Guru immediately gave a beautiful smile and did not chide the first shishya. When the second shishya asked his Guru what was the meaning of his smile, the Learned Guru clarified saying that the first Shishya was more superior because what he did was in fact inaction in action because he did not get involved with what he did, but the second Shishya, even though did not actively do the action, by ruminating on the episode again and again is in fact getting affected by this action and was allowing the impressions to be lodged in his mind. (Story narrated by Swami Madhavanandaji in his Shravan Sadhana).
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