Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

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: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Wed Jan 23, 2013 9:45 am

Hari Om. Pranam to all.

Let us now study Stanza 27-29 from the Chapter 5, Yoga of True Renunciation - Karma Sanyas Yoga.
The current theme is : Liberation / Liberated
Kindly post

Verse 27 Vighneshaji
Verse 28 Ganeshaji
Verse 29 Sathyavathiji

Thoughts and Concepts

19 Muruganji
20 Muruganji
21 Muruganji

22 Uma
23 Uma
24 Uma

25 Vighaneshaji
26 Ganeshaji

Verses for Memorisation - For all

Verse 29

Regards
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Thu Jan 24, 2013 7:59 pm

Verse 27

sparasan-krtva bahi-bahyams caksus caivantare bhruvoh
prana-panau samau krtva nasa-bhyantara-carinau

sparasan - contacts, krtva - rendering, shutting out, bahih - outside, bahyan - external, caksuh -eye ( gaze), ca- and, eva- evven, antare - in the middle, bhruvoh - of the (two) eyebrows, prana-apanau - the outgoing and incoming breaths, samau - equal, krtva- having made, nasabhi-antara-carinau - moving inside the nostrils.

Shutting out ( all) external contacts and fixinng the gaze ( as though) between the eye-brows, equalising the outgoinng and incoming breath moving within the nostrils..
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Fri Jan 25, 2013 9:39 am

Hari Om. Pranam.

Posting from HGRR:

Thoughts and Concepts

22. Explain the significance of Shri Krishna advising the meditator to fix his gaze between the eyebrows.

It is a great mistake that seekers often take the instruction of fixing the gaze between eyebrows too literally. they converge their eyeballs and gaze towards the space between the eyebrows for the purpose of meditation. This is not what it meant, though it faithfully follows the instruction laid down here. It is to be understood as Adi Shankara says, " to gaze as it were towards the point between the two eyebrows." It is psychologically very true that when we are looking " as it were towards the brow", our gaze would be turned upward at about forty five degrees to the vertical backbone. In that attitude of upward gaze, the human mind is held uplifted and it becomes the right vehicle for higher contemplation. (5.28)


23. Why does Shri Krishna advise the mdeitator to make the flow of breath even?

There is an intimate relationship between the rethym of the flow of breath in us and our own mental conditions. The more agitated the mind is the more spasmodic and uncertain becomes the rythm of our breathing. Therefore, the instructions here to control one's breath flow and make it even becomes a conducive physical practice of coaxing the mind to become relatively quiet. (5.28)

24. What does the term "tapas" mean?

"Tapas" includes all practices of self denial and self control which the ego undertakes in order to integrate and revive its own capacities to seek the real identity with the Eternal. (5.29)

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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Fri Jan 25, 2013 9:40 am

Hari Om. Pranam to all.

A humble request to all:

Shri Muruganji will coordinate this forum till 4 th Feb.

Regards

uma
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sathiavathi » Tue Jan 29, 2013 12:15 pm

HARI OM

VERSE-29

BHOKTARAM YAJNATAPASAM SARVALOKAMAHASWARAM

SUHREDAM SARVABHUTANAM JNATVA MAM SANTIMRECHATI.


mam-me; yajnatapasam-of all sacrifices and activities;

sarvalokamahaswaram-the supreme lord of all the worlds;

sarvabhutanam-of all beings; suhredam-the disinterested frient;

jnatva-having known; santim-peace; mrechati-attains.

Having known me in reality as the enjoyer of all sacrifices and austirities, the supreme lord of all the worlds, and the
disinterested friend of all beings, my devotee attains peace.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Wed Jan 30, 2013 8:25 am

Hari OM

Thoughts and Concepts

19 Which are the two aphoristic stanzas in the fifth chapter that give the summary of the entire sixth chapter?

Sparsankrtva bahirbahyamscaksuscaivantare bhruvoh
Pranapanau samau krtva nasabhyantaracarinau
Shutting out (all) external contacts and fixing the gaze ( as though) between the eyebrows, equalizing the outgoing and incoming breath moving within the nostrils

Yatendriyamanobuddhirmunirmoksaparayanah,
Vigatecchabhayakrodho yah sada mukta eva sah.

With senses, mind and intellect ( ever) controlled, having Liberation as his Supreme Goal, free from desire, fear and anger-the sage is verily liberated for ever.

The above two verses give the summary of the entire sixth chapter. ( 5.27,28)

20 What is the relationship between desire, fear and anger?

There is an intimate relationship between desire, fear and anger. “ Desire” is that pattern of thought in which the mind runs constantly towards a given object with an anxious expectation of procuring and possessing it. Where there is desire, there we come to experience “fear”. And it is very well known that when we desire a thing so much as to live ever in the fear of losing it, maddening “ anger” can exhibit itself at any moment against any threat of an obstacle between ourselves and our object of desire. When these three emotions – desire,fear and anger – are controlled, we have controlled almost all the mad impulses of our intellect. ( 5.28)

21) When does one discover the necessary tranquility to start meditation?

The external world of objects cannot by itself bring any disturbance to any one of us. It is only when we are in contact with the world of objects that we suffer. So long as we are standing on the bank of a river or on the seashore, the waves cannot buffet us. It is only when we are in contact with them that we will be tossed hither and thither. Forms , sounds , tastes , smells and touches constantly bring their objects to agitate the mind, but we get agitated by them only when we identify with our mental conditions. If we, therefore, shut out the external objects- not by physical methods such as plugging the ears, but by a discreet intellectual detachment from our mental reactions to the external world of objects – we shall discover in ourselves the necessary tranquility to start meditation. ( 5.28).

pranams
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Wed Jan 30, 2013 5:25 pm

25) Why is the Self termed “ Sarva-loka-mahesvara”?

The Self is certainly the “ Mahesvara” – The Lord of all lords, the God of all gods. Here “ Isvara” is to be understood as the controller of all fields of activities of perception and action. Each field of activity is presided over by various faculties , and these faculties are termed “ devas” , meaning “ illuminators”. The faculty of seeing illumines the field of eyes and thus gives the knowledge of forms and colours; the faculty of hearing illumines the field of the ears and thus provides the knowledge of sound and so on. The Self is in fact the Lord of all these individual lords governing, controlling and ruling over the various fields. Therefore , the term “ Sarva- loka-mahesvara” is used as an appeallation for the Self. ( 5.29).
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Wed Jan 30, 2013 6:07 pm

Hari OM
Posting on behalf of Ganeshji

Verse 28
Yatendriya-mano-buddhir-munir-moksa-parayanah
vigateccha-bhaya-krodho yah sada mukta eva sah
yatendriya-mano-buddhih - with senses, mind and intellect(ever) controlled; munih - the sage; moksa-parayanah - having liberation as his supreme goal; vigata-iccha-bhaya-krodhah - free from desire, fear and anger; yah - who; sada- for ever; muktah - free; eva- verily; sah - he.
With senses, mind and intellect ( ever) controlled, having liberation as his Supreme Goal, free from desire, fear and anger- the sage is verily liberated for ever.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Wed Jan 30, 2013 6:08 pm

26) Who attains peace?

Bhoktaram yajnatapasam sarvalokamahesvaram,
Suhrdam sarvabhutanam jnatva mam santimrcchati.

He attains peace who knows Me as the enjoyer of sacrifices and austerities, the Great Lord of all worlds and the friend of all beings. ( 5.29)
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Sat Feb 02, 2013 12:17 pm

Hari Om. Pranam.

Here are the verses 27-29 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.

स्पर्शांकृत्वा बहिर्बाह्यांश्र्चक्षुश्रचैवान्तरे भ्रुवो: ।
प्राणापानौ समौ कृत्वा नासाभ्यान्तरचारिणौ ॥२७॥
स्पर्शान् कृत्वा बहि: बाह्यान् चक्षु: च एव अन्तरे भ्रवो: प्राण अपानौ समौ कृत्वा नासाभि अन्तर चारिणौ


Verse 27

sparasan-krtva bahi-bahyams caksus caivantare bhruvoh
prana-panau samau krtva nasa-bhyantara-carinau

sparasan - contacts, krtva - rendering, shutting out, bahih - outside, bahyan - external, caksuh -eye ( gaze), ca- and, eva- evven, antare - in the middle, bhruvoh - of the (two) eyebrows, prana-apanau - the outgoing and incoming breaths, samau - equal, krtva- having made, nasabhi-antara-carinau - moving inside the nostrils.

Shutting out ( all) external contacts and fixinng the gaze ( as though) between the eye-brows, equalising the outgoinng and incoming breath moving within the nostrils..

यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायण: ।
विगतेच्छाभयक्रोधो य: सदा मुक्त एव स: ।।२८॥
यतेन्द्रिय मनो बुद्धि: मुनि: मोक्ष परायण: विगत इच्छा भय क्रोध: य: सदा मुक्त: एव स:

Verse 28
Yatendriya-mano-buddhir-munir-moksa-parayanah
vigateccha-bhaya-krodho yah sada mukta eva sah
yatendriya-mano-buddhih - with senses, mind and intellect(ever) controlled; munih - the sage; moksa-parayanah - having liberation as his supreme goal; vigata-iccha-bhaya-krodhah - free from desire, fear and anger; yah - who; sada- for ever; muktah - free; eva- verily; sah - he.
With senses, mind and intellect ( ever) controlled, having liberation as his Supreme Goal, free from desire, fear and anger- the sage is verily liberated for ever.

भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरं ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ।।२९॥
भोक्तारं यज्ञ तपसां सर्व लोक महेश्वरं सहृदम् सर्व भूतानां ज्ञात्वा माम् शान्तिम् ऋच्छति
VERSE-29

BHOKTARAM YAJNATAPASAM SARVALOKAMAHASWARAM

SUHREDAM SARVABHUTANAM JNATVA MAM SANTIMRECHATI.


mam-me; yajnatapasam-of all sacrifices and activities;

sarvalokamahaswaram-the supreme lord of all the worlds;

sarvabhutanam-of all beings; suhredam-the disinterested frient;

jnatva-having known; santim-peace; mrechati-attains.

Having known me in reality as the enjoyer of all sacrifices and austirities, the supreme lord of all the worlds, and the
disinterested friend of all beings, my devotee attains peace.

Thoughts and Concepts

19 Which are the two aphoristic stanzas in the fifth chapter that give the summary of the entire sixth chapter?

Sparsankrtva bahirbahyamscaksuscaivantare bhruvoh
Pranapanau samau krtva nasabhyantaracarinau
Shutting out (all) external contacts and fixing the gaze ( as though) between the eyebrows, equalizing the outgoing and incoming breath moving within the nostrils

Yatendriyamanobuddhirmunirmoksaparayanah,
Vigatecchabhayakrodho yah sada mukta eva sah.

With senses, mind and intellect ( ever) controlled, having Liberation as his Supreme Goal, free from desire, fear and anger-the sage is verily liberated for ever.

The above two verses give the summary of the entire sixth chapter. ( 5.27,28)

20 What is the relationship between desire, fear and anger?

There is an intimate relationship between desire, fear and anger. “ Desire” is that pattern of thought in which the mind runs constantly towards a given object with an anxious expectation of procuring and possessing it. Where there is desire, there we come to experience “fear”. And it is very well known that when we desire a thing so much as to live ever in the fear of losing it, maddening “ anger” can exhibit itself at any moment against any threat of an obstacle between ourselves and our object of desire. When these three emotions – desire,fear and anger – are controlled, we have controlled almost all the mad impulses of our intellect. ( 5.28)

21) When does one discover the necessary tranquility to start meditation?

The external world of objects cannot by itself bring any disturbance to any one of us. It is only when we are in contact with the world of objects that we suffer. So long as we are standing on the bank of a river or on the seashore, the waves cannot buffet us. It is only when we are in contact with them that we will be tossed hither and thither. Forms , sounds , tastes , smells and touches constantly bring their objects to agitate the mind, but we get agitated by them only when we identify with our mental conditions. If we, therefore, shut out the external objects- not by physical methods such as plugging the ears, but by a discreet intellectual detachment from our mental reactions to the external world of objects – we shall discover in ourselves the necessary tranquility to start meditation. ( 5.28).

22. Explain the significance of Shri Krishna advising the meditator to fix his gaze between the eyebrows.

It is a great mistake that seekers often take the instruction of fixing the gaze between eyebrows too literally. they converge their eyeballs and gaze towards the space between the eyebrows for the purpose of meditation. This is not what it meant, though it faithfully follows the instruction laid down here. It is to be understood as Adi Shankara says, " to gaze as it were towards the point between the two eyebrows." It is psychologically very true that when we are looking " as it were towards the brow", our gaze would be turned upward at about forty five degrees to the vertical backbone. In that attitude of upward gaze, the human mind is held uplifted and it becomes the right vehicle for higher contemplation. (5.28)


23. Why does Shri Krishna advise the mdeitator to make the flow of breath even?

There is an intimate relationship between the rethym of the flow of breath in us and our own mental conditions. The more agitated the mind is the more spasmodic and uncertain becomes the rythm of our breathing. Therefore, the instructions here to control one's breath flow and make it even becomes a conducive physical practice of coaxing the mind to become relatively quiet. (5.28)

24. What does the term "tapas" mean?

"Tapas" includes all practices of self denial and self control which the ego undertakes in order to integrate and revive its own capacities to seek the real identity with the Eternal. (5.29)

25) Why is the Self termed “ Sarva-loka-mahesvara”?

The Self is certainly the “ Mahesvara” – The Lord of all lords, the God of all gods. Here “ Isvara” is to be understood as the controller of all fields of activities of perception and action. Each field of activity is presided over by various faculties , and these faculties are termed “ devas” , meaning “ illuminators”. The faculty of seeing illumines the field of eyes and thus gives the knowledge of forms and colours; the faculty of hearing illumines the field of the ears and thus provides the knowledge of sound and so on. The Self is in fact the Lord of all these individual lords governing, controlling and ruling over the various fields. Therefore , the term “ Sarva- loka-mahesvara” is used as an appeallation for the Self. ( 5.29).

26) Who attains peace?

Bhoktaram yajnatapasam sarvalokamahesvaram,
Suhrdam sarvabhutanam jnatva mam santimrcchati.

He attains peace who knows Me as the enjoyer of sacrifices and austerities, the Great Lord of all worlds and the friend of all beings. ( 5.29)
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Sat Feb 02, 2013 1:10 pm

In these verses Lord Krishna explains the process of meditation, using the BMI appropriately.

Having kept outside the external sense-objects and ( having fixed) the sight between the eyebrows, one should regulate the inhalation and exhalation moving inside the nostrils. Having restrained the sense organs, mind and intellect, freed from desire, fear and anger , and with liberation as the supreme goal, one who meditates ( becomes) liberated for ever. Knowing Me who is the receiver of all rituals and austerieties , who is the supreme Lord of all worlds, ( and) who is a well-wisher of all beings one attains peace.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Tue Feb 05, 2013 2:25 pm

Hari OM

Having clarified Arjuna's doubt, Lord Krishna gives a brief reference to meditation in the last three verses.

Though doubtless knowledge can be attained by sravanam and mananam, the habitual notion that " I am the body" does not allow the knowledge to manifest as joy. Hence one has to assimilate this teaching by dwelling upon it.

Having removed all thoughts of sense objects, having withdrawn the sense organs, having regulated the breathing and freed from desire , fear and anger, onne should meditate with a desire for moksha. Such a yogi becomes liberated for ever.

Knowing the Lord who is the receiver of all sacrifices, who is the supreme Lord of all worlds, and who is the friend of all beings, the wiseman attains peace.

pranams
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sathiavathi » Thu Feb 07, 2013 5:11 pm

HARI OM
VERSES-27,28

In these verses LORD gives the picture of a dhyana yogi and how to attain moksha or liberation by practicing dhyanayoga.
Control over the body,senses, mind and intellect is extremely necessary in dhyana yoga.As sense-objects are charming
and delightful, man ever goes on dwelling on them.As a result memories of past experiences keep haunting his mind
even when he sits down to meditate on god.Constant thoughts of sense-objects are the main obstacle on his way.Therefore,
Lord asks us to realize by the dint of reason and dispassion all externel objects as ephemerel,transient,and full of
sorrow and wipe off all their impressions from our mind.Then alone will the mind be tranquil and steady.If we keep our
eyes wide open our attention will be naturally diverted and we shall not be able to concentrate.If we close our eyes,
we are apt to fall an easy prey to sloth and drowsiness.That is why we have been asked to keep the gaze fixed on the space
between two eyebrows. Next step is to regulate the flow of outgoing and ingoing breaths. The unsteadiness and restlessness
of the of the mind autometically disappear when prana and apana breaths are regulated. Therefore, in the practice of
meditation subjugation of all these three is essencial.IN THE STATE OF MOKSHA OR LIBERATION man is released completely
and once for all, from all the shackles of karma and becomes the very embodyment of supreme bliss.His mind will never
and under no circumstance edntertain a desire of any sort. HE FREE FROM desire, fear and anger stands liberated
under all circumstances.He has obtained complete freedom from once for all from the trammels of the world and has realized
god.

VERSE-29

To realize god as the enjoyer of all sacrifices and austerities, the supreme lord of all the worlds, and the disinterested
friend of all creatures and to realize his nature, glory,reality,and attributes one should cultivate devout and loving
association with exalted souls, hear and ponder over the teachings of the scripturesand should fervently pray to him
throwing oneself completely at his mercy. Through his grace everything will be revealed and the seeker will develop exclusive
devotion to him.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Sun Feb 10, 2013 1:16 pm

Hari OM

Summary of Chapter 5

The chapter begins with Arjuna’s doubt as to how a person can remain in duty and be free from actions at the same time (1). Krishna introduces the two lifestyles once again ( it was discussed in III -3) and says that either of the lifestyles can help a person in getting moksa ( through knowledge). What is necessary in both lifesyles is a relative freedom from raga and dvesa which is an important condition for Self-knowledge. Of these two, Krishna recommends active life as ideal for a common man. As the Lord Himself points out, a secluded life is difficult to pursue without maturity ( 2 to 6).

In the next six verses, the Lord talks about karmayoga and the stages of progress. A karmayogi dedicates all his physical and mental actions to the Lord without concern for the result. Because of this attitude, the results do not cause any reactions in his mind. Gradually, he develops self- control and ultimately discovers his true nature which is the same in all beings. Of course , this is accomplished through the teaching of a guru alone. This is called Jnanakarma sannyasa. ( 7 to 12)

In the following verses ( 13 to 21), Krishna discusses the characteristics of a wiseman and his wisdom. Since he has discovered his identity with the pure Self, his nature is the same as that of the Self. In His presence all the organs function. Neither does He act nor does He instigate any one. According to their nature, the organs act and reap results. He is beyond good and evil results.
Still, because of ignorance, once is deluded ( 15). When Self – ignorance is destroyed by Self-knowledge, Brahman, which is the true nature, becomes evident (16).

Being spontaneously established in Brahman through the pursuit of sravanam, mananam and nididhyasanam, these wise men revel only in Brahman. Thus, freed from all impurities, they attain videhamukti from where there is no return ( 17). They recognize the one homogeneous awareness-existence which is behind all beings as their substratum (18). Thus, having discovered the identity with the defect less, ever-unaffected Brahman, they overcome mortality here itself (19). Though prarabda brings favorable and unfavorable situations, these spontaneous, delusion free wisemen are neither elated nor depressed (20). Detached from the world and established in Brahman, they enjoy infinite ananda (21).

In the next two verses, the qualification of vairagyam is stressed. Unless a seeker gets detached from sensual pleasures, he cannot attain infinite ananda. A discriminative seeker who knows the impermanence of these contacts –born pleasures will not indulge in them. And , one who can restrain the impulse of kama ( desire) and krodha ( anger) alone is a man of self –control fit to enjoy life ( 23).

Now ( 24 to 26) The Lord talks about videhamukti. Jivanmuktas who revel in themselves, who are pure-minded, who love all beings, and who have doubtless knowledge of the Atma attain oneness with Brahman ( videhamukti) at the fall of the body.

Having clarified Arjuna’s doubt, Krishna gives a brief reference to meditation in the last three verses. Though doubtless knowledge can be attained by sravanam and mananam, the habitual notion that “ I am the body” does not allow the knowledge to manifest as joy. Hence one has to assimilate this teaching by dwelling upon it which is called nididhyasanam.

Having removed all thoughts of sense objects, having withdrawn the sense organs, having regulated the breathing and freed from desire, fear, and anger, one should meditate with a desire for moksa. Such a yogi ( meditator) becomes liberated forever ( 27,28).
Knowing the Lord who is the receiver of all sacrifices, who is the supreme Lord of all worlds, and who is the friend of all beings the wiseman attains peace.(29).

Since the main topic is sannyasa ( renunciation), this chapter is called Sannyasa –yoga. ( based on classes of Swami Paramarthanandaji)

Pranams.
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