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.
Forum rules
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 vignesh » Sat Sep 08, 2012 9:30 pm

Terms and Definitions:

2 Who is the pepetual (true) samnyasi?

One who neither hates not desires is a perpetual samnyasi.

jneyah sa nityassamnyasi yo na dvesti na kanksati,
nirdvandvo hi mahabaho sukham bandhatpramucyate.

He should be known as a perpetual samnyasi who neither hates nor desires: fr, free from the pairs of opposites, O Mighty - armed, he is easily set free from bondage.
While defining a samnyasi, Sri Krishna's revolutionary statement cleanses the idea of renunciation from all its external embellishments.
He gives more importance to the internal mental condition than to the external uniform. According to the Lord, he is true samnyasi who " neither likes nor dislikes" ( 5.3)
vignesh
 
Posts: 145
Joined: Wed Sep 01, 2010 5:25 pm

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

Postby uma » Sun Sep 09, 2012 8:52 am

Here is the verse 3 for our discussion. Please post your thoughts,
your study notes, reflections on this verse.

Offering this garland of verses to you O Krishna with Love from all of
us...please help us in our studies.
============================================================


ज्ञेय: स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति |
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ||३||

Jneyah sa nitya-sannyasi yo na dyesti na kanksati
nirdvandvo hi mahabaho sukham bandhat pramucyate.

महाबाहो: -mahabaho-mighty armed Arjuna; य: - ya-who;

न -na-neither; द्वेष्टि - dyesti-hates; न- na-nor;

काङ्क्षति-kanksati-desires; स:-sa-he(a karmayogi);

नित्यसंन्यासी ज्ञेय:- nitya-sannyasi jneyah-should be evern considered a renouncer;

हि- hi-for; निर्द्वन्द्वो- nirdvandvo- he who is free from the pairs of opposites;

सुखं,-sukham-easily; बन्धात-bandhat-from bondage; प्रमुच्यते -pramucyate-isfreed.

3. The karmayogi who neither hates nor desires should be ever considered
a renouncer.For, Arjuna, he who is free from the pairs of opposites is easily freed
freed from bondage.

HGRR

Terms and Definitions

2. Who is the pepetual (true) samnyasi?

One who neither hates not desires is a perpetual samnyasi.

ज्ञेय: स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति |
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ||#||

jneyah sa nityassamnyasi yo na dvesti na kanksati,
nirdvandvo hi mahabaho sukham bandhatpramucyate.

He should be known as a perpetual samnyasi who neither hates nor desires: fr, free from the pairs of opposites, O Mighty - armed, he is easily set free from bondage.

While defining a samnyasi, Sri Krishna's revolutionary statement cleanses the idea of renunciation from all its external embellishments.
He gives more importance to the internal mental condition than to the external uniform. According to the Lord, he is true samnyasi who " neither likes nor dislikes" ( 5.3)

Thoughts and Concepts:

5)" To go beyond the pairs of opposites is to transcend the mind". - Explain.

Likes and dislikes , success and failure, joy and sorrow and such other pairs of opposites are the wheels on which the mind rolls forward earning the experinece of life. Our intelect can register a situation or a condition only with reference to the comparitive estimate of its opposite. Thus, I can understand light only with reference to my knowledge of darkness. Comparison is the only way of understanding given to man. If there is no contrast for a thing, we cannot gain knowledge of that thing.
If comparison and contrast are the methods "of knowing" then to renounce them is to renounce the vehicle. In the field of plurality where comparison and contrast are possible, I can use the vehicle of the intellect and mind. To go beyond the perception of contrast is the means to transcend the inner instrument of mind and intellect. ( 5.3)


Selections for Reflection

3. To free oneself from the pairs of opposites is to be free from all the limitations of mortal existence among finite objects. (5.3)

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

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

Postby sathiavathi » Sun Sep 09, 2012 6:07 pm

HARI OM
VERSE-3

In order to establish the superiority of karma yoga as compared to that of
sankhya yoga, Lord now praises the karma yogi in the following verse.
One who is following karmayoga or prescribed vedic activities and achieved
atma tattva or realisation of the soul will not desire any thing other than
the bliss of the atma or the soul.In this position one is almost oblivious
of the external world. He has no urge to crave or hate anything.He is able
to endure the dualities seeing them all as the same.Such a person is
constantly situated in jnana yoga or the cultivation of vedic knowledge by
every activity and is incessantly experiencing the bliss of atma.This person
easily performs karmayoga without effort and transcends samsara or the cycle
of birth and death. Attraction and repulsion are two enemies who throw man
in to the bondage of karma.good and bad actions are rooted in ignorance and
their fruits constitutes the bondage of man.Bound by them the soul goes on revolving
in the whirling of births and deaths.getting beyond this cycle of births and death is
for ever is meaned by being freed from bondage.
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

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

Postby murugans61 » Wed Sep 12, 2012 12:26 am

Hari OM

The key term that is explained by the Lord in this verse is Nitya sannyasi. Nitya sannyasi is one who is a sannyasi always. The one who neither hates not longs for anything. The sannyasi is not bound by ragas and dvesas, meaning that he is not under the spell of likes and dislikes. Only such a person can be a nitya sannyasi.

To be free from raga and dvesa with reference to everything means that he is not affected by the presence or absence of any given thing. He has simply grown out of them.

With reference to certain things, every one is a nitya- sannyasi. For eg, with reference to balloons and Barbie dolls, all of us are nitya sannyasis. We do not have any raga dveshas towards them because we have grown out of them. They do not affect us anymore. We are not bound by them.

pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

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

Postby uma » Thu Sep 13, 2012 10:35 am

Hari Om. Pranam.

Thanks to Sathyavathiji and Muruganji, the verse has been aptly elaborated.

Both the words "nitya" and "samnyasi" are important. Somewhere it was given that one who has "sum"= "same", "nyaas"="behaviour" ..is a samnyasi...that is the one who behaves the same towards all and everything. His reaction is always balanced. Further examples are one who treats earth (mruttika, matti) and gold at par. Or one who remains unaffected towards the dwanda...pleasure, pain, wants and repulsions, likes and dislikes etc.

As Muruganji has given a nice example of balloons and dolls, sannyasi has similar outlook towards everything in life. another example that is normally given is of a ladle. A ladle is not bothered whether it is serving sweets or dal or vegetable. It only does its duty.

The word "nitya" is far more important here. Because, taking the above example further, a grown up is not attracted towards balloons, but if he has a grandchild, he may be tempted to acquire them just to please the grandchild and may also get frustrated, irritated if he is unable to buy one. So the state of dispassion is such that it should stay under all the circumstances.

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

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

Postby vignesh » Thu Sep 13, 2012 9:34 pm

Lord says , He who does not desire and does not hate is to be known as a permanent sannyasi.
Because , one who is beyond the pairs of opposites is completely freed from bondage effortlessly.
regards
vignesh
vignesh
 
Posts: 145
Joined: Wed Sep 01, 2010 5:25 pm

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

Postby uma » Sat Sep 15, 2012 10:31 am

Hari Om. Pranam to all.

Let us now study Stanzas 4, 5, 6 and 7 from the Chapter 5, Yoga of True Renunciation - Karma Sanyas yoga.

The current theme is : Goal of Karma Yoga and Sannyas is the same.
Kindly post

Verse 4 Vighenshaji
Verse 5 Satyavathiji
Verse 6 Ganehsaji
Verse 7 Uma

HGRR:

Terms and conditions 3 Vigheshaji

Thoughts and Concepts 6 Ganehsaji
7 Uma

Selections for Reflection 4 Muruganji
5 Muruganji

Verses for Memorisation 5 - For all

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

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

Postby vignesh » Sat Sep 15, 2012 8:58 pm

samkhya-yogau prthag-balah pravadanti na panditah
ekam-apyasthitah samyag-ubhayor vindate phalam
samkhya-yogau - Samkhya (knowledge) and Yoga ( performance of action) ; prthak - distinct, balah - children, pravadanti - speak, na- not, panditah - the wise, ekam - one, api -even, asthitah - established in, samyak - truely, ubhayoh - of both, vindate- obtains, phalam - fruit.

Children, not the wise, speak of Samkhya ( Knowledge) and Yoga ( Yoga - of- action) as distinct; he who is truly established even in one, obtains the fruits of both.
vignesh
 
Posts: 145
Joined: Wed Sep 01, 2010 5:25 pm

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

Postby vignesh » Sat Sep 15, 2012 9:03 pm

Terms and Definitions:

3 What do the terms " sankhya' and "yoga" denote in the fifth chapter?

Two methods are indicated for turning an ordinary act into a divine action of dedication and worship. It can either be done by (1) the renunciation of the concept of agency in every action or (2) a consistent refusal to get dissipated by our unintelligent preoccupation with our anxieties for the fruits of our action. The former is called the " sankhya" and the latter is called " yoga". ( 5.4)

regards
vignesh
vignesh
 
Posts: 145
Joined: Wed Sep 01, 2010 5:25 pm

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

Postby murugans61 » Sun Sep 16, 2012 9:16 pm

Hari OM

Selections for Reflection:

4 In synthesising both Sankhya and Karma, it is not meant that they together form an alloy; they both must be practised serially. We can consider them as one and the same in as much as Karma yoga purifies the intellect and gives a greater poise for meditation ( Sankhya) through which alone the final Experience is achieved. Thus, a combination of these two is possible serially and not simultaneously. This is to be very carefully noted by all sincere students. ( 5.5)

5 Reaction of actions can be claimed and arrogated only by the ego, and since after God-Realisation there is no sense of ego left in the God- man, his action can thereafter leave no impression upon him. Like a signature upon running waters, nothing can ever stay in him to leave behind a vasana. ( 5.7).

pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

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

Postby sathiavathi » Mon Sep 17, 2012 8:24 am

HARI OM
VERSE-5

Yat sankhyaih prapyate sthanam tad yogair api gamyate
ekam sankhyam ca yogam ca yah pasyati sa pasyati.


yat sthanam-the state which; prapyate-is achieved;

sankhyaih-renounciation of actions; tat-that;

gamyate- is reached; yah- who;

yogair- karmayogis; api- as well;

sankhyam- sankhyayoga; ca- and;

yogam- karmayoga; ekam- as one;

pasyati- sees; sa- he;

ca- alone; pasyati- sees.

That place which is reached by the sankhyas (jnanis) is also reached by the karmayogins. He 'sees',who 'sees'sankhya and yoga as one.
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

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

Postby sganesh0112 » Mon Sep 17, 2012 12:40 pm

Hari Om! Pranams!

V-6 Samnyaasastu mahaabaaho duhkham aaptum ayogatah |
Yogayukto munir-brahma nachirenaadhi-gacchati ||



Samnyaasah – renunciation, tu – but, mahaabaahoh – O mighty armed, duhkham – hard, aaptum – to attain, ayogatah – without Yoga, yoga-yuktah – Yoga-harmonised, munih – muni – contemplator, brahmah – to Brahman, nachirena – without delay,quickly, Adhi-gacchati – goes.

But renunciation, O mighty-armed, is hard to attain without Yoga; the Yoga-harmonised man of (steady) contemplation quickly goes to Brahman

Thoughts & Concepts:

6. Why does the Lord insist that only childish minds can find Saankhya & Yoga contradictory?

Two methods are indicated for turning an ordinary act into a divine action of dedication and worship. It can either be done by Saankhya – the renunciation of the concept of agency in every action or by Yoga – a consistent refusal to get dissipated by our unintelligent preoccupation with our anxieties for the fruits of our action.

The first method i.e the Saankhya technic is not available to everyone, since the ‘renunciation of agency’ is not easy unless the practitioner is highly evolved and has in himself a capacity to see the collective universe in action. Only when we see the total logic of things can we really come to feel the insignificance of our individual ego in all our achievements in our successes.

Whether we practice the renunciation of our agency-idea (Saankhya) or live a life of detachment from the fruits of actions (Yoga ), if as seekers we consistently persevere in our chosen path, we shall come to the Goal, which is the same whether we follow the one path or the other. Therefore, the Lord insists that only undeveloped, childish minds can find a contradiction between these two methods, whereas wise men who have lived either of the path will vouchsafe for the equal effectiveness of both. (5.4)


Pranams!
S Ganesh
sganesh0112
 
Posts: 91
Joined: Wed Nov 09, 2011 9:24 am

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

Postby uma » Tue Sep 18, 2012 9:42 am

Hari Om. Pranam.

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रिय:|
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ||७ ||

yogayukto vishuddhaatmaa vijitaatmaa jitendriyah
sarvabhootaatmabhootaatmaa kurvannapi na lipyate

योग-युक्त:- devoted to the path of action, विशुद्ध - आत्मा- a man of purified mind, विजित - आत्मा- one who has conquered the Self, जितेन्द्रिय:- one who has subdued his senses, सर्व-भूतात्म-भूतात्मा- one who realises gis Self as the Self in all beings, कुर्वन- acting, अपि- even, न- not, लिप्यते- is tainted

7. He who is devoted to the Path of action, whose mind is quite pure, who has conquered the Self, who has subdued his senses, who relaises his Self as the Self in all beings, though acting, is not tainted.

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

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

Postby uma » Tue Sep 18, 2012 2:49 pm

Hari Om. Pranam.

HGRR - Thoughts and Concepts

7. Explain how Karma Yoga through purification of mind makes a seeker fit for meditation and Realisation.

Throgh Karma Yoga i e action when it is selfless and without anxiety for fruits, the practitioner exhausts his existing vasanas. When the inner equipment is swept clean of its desire waves, it must necessarily become more and more quiet and peaceful. When once the intellect is purified - rendered immune to desire disturbances - the mind cannot have any disturbances. The sentimental and emotional life of one who has controlled the floodgates of desires automatically becomes tame and equanimous.

When through Karma Yoga, a man has gained inward peace, both at the mental and emotioanl levels, it becomes child's play for him to deny and to restrain, to control and to guide his sense organs and their nerve ending apetities. A seeker who has thus controlled his body, mind and intellect is best fitted for the highest meditation In fact, all obstacles in meditation are nothing other than the milestones of sensuous apetites, emotional agitations and desire problems. Once these chains are snapped, he comes to the natural conditions of deep meditation, wherein the re-discovery of the Self is instatenous and complete. (5.7)

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

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

Postby uma » Tue Sep 18, 2012 2:52 pm

Hari Om. Pranam.

Here are the verses 4-7 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.
============================================================


सांख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डिता: |
एकमप्यास्थित: सम्यगुभयोर्विन्दते फलं ||४ ||

samkhya-yogau prthag-balah pravadanti na panditah
ekam-apyasthitah samyag-ubhayor vindate phalam

सांख्य- योगौ -samkhya-yogau - Samkhya (knowledge) and Yoga ( performance of action) ; पृथक्, बाला:-prthak - distinct, balah - children,प्रवदन्ति- pravadanti - speak, न-na- not, पण्डिता: -panditah - the wise, एकं- ekam - one, अपि-api -even, आस्थित: -asthitah - established in, सम्यक-samyak - truely,उभयो:- ubhayoh - of both, विन्दते-vindate- obtains, फलं-phalam - fruit.

4. Children, not the wise, speak of Samkhya ( Knowledge) and Yoga ( Yoga - of- action) as distinct; he who is truly established even in one, obtains the fruits of both.


यत्सांख्यै: प्राप्यते स्थानं तध्योगैरापि गम्यते |
एकं साख्यं च योगं च य: पश्यति स पश्यति ||५ ||

Yat sankhyaih prapyate sthanam tad yogair api gamyate
ekam sankhyam ca yogam ca yah pasyati sa pasyati.

यत् स्थानं- yat sthanam-the state which; प्राप्यते-prapyate-is achieved; सांख्यै:-sankhyaih-renounciation of actions;तत्- tat-that;

गम्यते-gamyate- is reached; य:-yah- who; योगै:-yogair- karmayogis; अपि-api- as well; सांख्यं-sankhyam- sankhyayoga; च-ca- and;

योगं-yogam- karmayoga; एकं-ekam- as one; पश्यति-pasyati- sees; स:-sa- he; च- ca- alone; पश्यति-pasyati- sees.

5. That place which is reached by the sankhyas (jnanis) is also reached by the karmayogins. He 'sees',who 'sees'sankhya and yoga as one.


संन्यासस्तु महाबाहौ दु:खमाप्तुमयोगत: |
योगयुक्तो मुनिर्ब्रह्म नचिरेणाधिगच्छति ||६ ||


Samnyaasastu mahaabaaho duhkham aaptum ayogatah |
Yogayukto munir-brahma nachirenaadhi-gacchati ||


संन्यास:-Samnyaasah – renunciation, तु-tu – but, महाबाहो: -mahaabaahoh – O mighty armed, दु:खं-duhkham – hard, आप्तुं-aaptum – to attain, अयोगत:-ayogatah – without Yoga, योग - युक्त: -yoga-yuktah – Yoga-harmonised, मुनि: -munih – muni – contemplator,ब्रह्म:- brahmah – to Brahman, न चिरेण- nachirena – without delay,quickly, अधिगच्छति-Adhi-gacchati – goes.

6. But renunciation, O mighty-armed, is hard to attain without Yoga; the Yoga-harmonised man of (steady) contemplation quickly goes to Brahman

योगयुक्तो विशुद्धात्मा विजितात्मा जितेन्द्रिय:|
सर्वभूतात्मभूतात्मा कुर्वन्नपि न लिप्यते ||७ ||

yogayukto vishuddhaatmaa vijitaatmaa jitendriyah
sarvabhootaatmabhootaatmaa kurvannapi na lipyate

योग-युक्त:- devoted to the path of action, विशुद्ध - आत्मा- a man of purified mind, विजित - आत्मा- one who has conquered the Self, जितेन्द्रिय:- one who has subdued his senses, सर्व-भूतात्म-भूतात्मा- one who realises gis Self as the Self in all beings, कुर्वन- acting, अपि- even, न- not, लिप्यते- is tainted

7. He who is devoted to the Path of action, whose mind is quite pure, who has conquered the Self, who has subdued his senses, who relaises his Self as the Self in all beings, though acting, is not tainted.


Terms and Definitions:

3 What do the terms " sankhya' and "yoga" denote in the fifth chapter?

Two methods are indicated for turning an ordinary act into a divine action of dedication and worship. It can either be done by (1) the renunciation of the concept of agency in every action or (2) a consistent refusal to get dissipated by our unintelligent preoccupation with our anxieties for the fruits of our action. The former is called the " sankhya" and the latter is called " yoga". ( 5.4)

Thoughts & Concepts:

6. Why does the Lord insist that only childish minds can find Saankhya & Yoga contradictory?

Two methods are indicated for turning an ordinary act into a divine action of dedication and worship. It can either be done by Saankhya – the renunciation of the concept of agency in every action or by Yoga – a consistent refusal to get dissipated by our unintelligent preoccupation with our anxieties for the fruits of our action.

The first method i.e the Saankhya technic is not available to everyone, since the ‘renunciation of agency’ is not easy unless the practitioner is highly evolved and has in himself a capacity to see the collective universe in action. Only when we see the total logic of things can we really come to feel the insignificance of our individual ego in all our achievements in our successes.

Whether we practice the renunciation of our agency-idea (Saankhya) or live a life of detachment from the fruits of actions (Yoga ), if as seekers we consistently persevere in our chosen path, we shall come to the Goal, which is the same whether we follow the one path or the other. Therefore, the Lord insists that only undeveloped, childish minds can find a contradiction between these two methods, whereas wise men who have lived either of the path will vouchsafe for the equal effectiveness of both. (5.4)

7. Explain how Karma Yoga through purification of mind makes a seeker fit for meditation and Realisation.

Throgh Karma Yoga i e action when it is selfless and without anxiety for fruits, the practitioner exhausts his existing vasanas. When the inner equipment is swept clean of its desire waves, it must necessarily become more and more quiet and peaceful. When once the intellect is purified - rendered immune to desire disturbances - the mind cannot have any disturbances. The sentimental and emotional life of one who has controlled the floodgates of desires automatically becomes tame and equanimous.

When through Karma Yoga, a man has gained inward peace, both at the mental and emotioanl levels, it becomes child's play for him to deny and to restrain, to control and to guide his sense organs and their nerve ending apetities. A seeker who has thus controlled his body, mind and intellect is best fitted for the highest meditation In fact, all obstacles in meditation are nothing other than the milestones of sensuous apetites, emotional agitations and desire problems. Once these chains are snapped, he comes to the natural conditions of deep meditation, wherein the re-discovery of the Self is instatenous and complete. (5.7)

Selections for Reflection:

4. In synthesising both Sankhya and Karma, it is not meant that they together form an alloy; they both must be practised serially. We can consider them as one and the same in as much as Karma yoga purifies the intellect and gives a greater poise for meditation ( Sankhya) through which alone the final Experience is achieved. Thus, a combination of these two is possible serially and not simultaneously. This is to be very carefully noted by all sincere students. ( 5.5)

5. Reaction of actions can be claimed and arrogated only by the ego, and since after God-Realisation there is no sense of ego left in the God- man, his action can thereafter leave no impression upon him. Like a signature upon running waters, nothing can ever stay in him to leave behind a vasana. ( 5.7).


Verse for Memorisation


यत्सांख्यै: प्राप्यते स्थानं तध्योगैरापि गम्यते |
एकं साख्यं च योगं च य: पश्यति स पश्यति ||५ ||

Yat sankhyaih prapyate sthanam tad yogair api gamyate
ekam sankhyam ca yogam ca yah pasyati sa pasyati.

5. That place which is reached by the sankhyas (jnanis) is also reached by the karmayogins. He 'sees',who 'sees'sankhya and yoga as one.

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

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

Postby sathiavathi » Thu Sep 20, 2012 8:09 am

HARI OM

VERSE-4

They are misinformed and not conversant with vedic scriptures who think that karmayoga or prescribed vedic activities and jnana yoga or the renounciation
of rewards of actions by the cultivation of vedic knowledge gives different results and do not both award atmatattva or realisation of the soul.Karmayoga
may go through the path of jnanayoga. Both the paths indipendently achieve atma tattva by its own merrit.So long as a seeker firmly adopts either path with
determination they are assured success.

VERSE-5

Renunciates are the followers of jnana yoga or the cultivation of vedic knowledge. The same goalis achieved by them upon realization as the goal achieved
by the followers of karma yoga or prescribed vedic activities upon realization. Lord Krishna is stating that one who comprehends that either of the methods
leads to the same result is one who is in correct knowledge and such a person has spiritual intellegence.

VERSE-6

LORD KRISHNA assures that the seeker who follows karma yoga or prescribed vedic activities upon realization and one who practices jnana yoga or the
renunciation of rewards of actions, both of them Atma tattva or realization of the soul is difficult to achieve without the help of karma yoga or
practicing prescribed vedic activities without desire for the rewards. The word yoga yuktaha is one who has achieved true realization of the consciousness
by karmayoga or performing prescribed vedic activities without attachment. The word munir or sagacious is one who is focussed on medetating one the Atma or
Soul.Such a muni easily traverses the path of karma yoga receiving Atmatattva or realization of the soul as well as realization of brahman or the
spiritual substratum pervading all existance. But the person who is inclined to perform jnanayoga or cultivation of vedic knowledge finds this path
extremely difficult and hard to maintain.Because of this it takes a long time to attain the Atma by this discipline. With out karmayoga it is
impossible to attain purity of mind.When mind is not pure the chance of agitation and disturbances are prevalent.Where as the purified mind of a
munir endowed with equanimity who practices karmayoga very soon percieves the brahman pervading in all existances.

VERSE-7

In this verse Lord explains the marks of a karmayogi. So long as one's mind and senses are not controlled, they naturally run after sense-enjoymends.
So long as impurities in the form of likes and dislikes exist in the mind it is difficult to remain equiposed in success and failure.Until the mind
and senses are fully controlled and perfect purity of heart is attained a seeker cannot be called a karmayogi. One who has conquered his mind and
mastered his sense organs, whose heart is pure, and who has identified himself with the self of all beings, remains untainted, even though he is
performing actions is called a karmayogi.
sathiavathi
 
Posts: 201
Joined: Fri Sep 30, 2011 10:09 am

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

Postby vignesh » Sat Sep 22, 2012 12:42 pm

Ignorant people assert that Sannyasa and karmayoga are different, not the wise. By resorting to anyone of them properly, one attains the result of both. That goal which is attained by sannyasis, is attained by karmayogis also. He who sees sannyasa and karmayoga as the same in effect, sees properly.
Sannyasa is difficult to attain without karmayoga. But the devout karmayogi attains Brahman easily. Having mastered the body and sense organs, the pure minded karmayogi realizes his true nature i.e Atma, which is the self of all beings. Though acting, he is not affected by the results of actions.

regards
vignesh
vignesh
 
Posts: 145
Joined: Wed Sep 01, 2010 5:25 pm

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

Postby murugans61 » Sun Sep 23, 2012 1:05 am

Hari OM

Verse 4-7

One person gives up action and gains liberation and the other continues all his activities and gains liberation. Should there not be a difference in what is accomplished when the means are different? Surely, there should be a different result when you perform actions and when you do not. Lord Krishna addresses this doubt , from the stand point of result, by saying that the result is one and the same for both karma-yoga and sannyasa. Giving up activity and performing activity can only have the same end in view – liberation.

A karmayogi is one who goes about doing the various actions that are to be done purely for cleansing his mind from raga dveshas. Fulfillment of raga dveshas is not the criterion for the karma yogi. His motive is rather to gain mastery over the raga dveshas. In fact, such cleansing of mind and attaining freedom from the hold of raga dveshas is the first moksha. Then freedom from the sense of bondage, freedom from ignorance is the ultimate maksha. One is the nature of maturity and the other of the nature of knowledge. Maturity itself is an accomplishment, for which one takes to the life of karma yoga. Later there is further accomplishment, knowledge.

Lord says the one who sees that sannyasa and karmayoga are one is the one who really sees. This means that both are equal. If both are equal, one may tend to take sannyasa because it looks easier than karma yoga. To address this issue, Lord tells that knowledge is difficult to gain without proper preparation that living a life of karma yoga provides. Although, sannyasa and karma yoga are both the means to knowledge, without karma yoga, it is not easy to live the life of sannyasa, let alone gain knowledge.
It takes time to gain the necessary maturity of the mind, and this maturity is the result of living a life of karma yoga. But once this maturity is gained, not much time passes before the knowledge is gained, na cirena adhigacchati.

Lord Krishna presents a natural order in verse 7. Lord begins by saying that the person under discussion has the discipline of karma yoga. As a result of that, the person becomes a visuddha-atma, one whose mind is pure, free from the spell of raga dveshas, likes and dislikes.Next the person acquires a control of the physical body, organs of action and perception, he is a vijitatma. Having the discipline of karma yoga, the mind is pure and therefore, the body, mind and sense organs are under one’s control. Such a person then becomes the one who knows oneself as the self in all beings and is called sarvabhuta – atmabhuta –atma. He performs no action even though appearing to do so, being free from sense of doership. Such a person performs karma according to his prarabdha for the welfare of the world or just to sustain the body, but he is not tainted , stained or affected by the result of the karma in any manner – kurvan api na lipyate.

pranams
User avatar
murugans61
 
Posts: 1409
Joined: Sun Mar 28, 2010 11:59 pm

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

Postby uma » Tue Sep 25, 2012 11:42 am

Hari Om. Pranam.

Nothing more to add about these verses, after everyone’s contribution.

Although, people feel that karma yoga and sankhya yoga are two distinct paths, they are not so. The goal of any path is to gain knowledge that is “atma dnyan”, Realisation of Self. For ordinary persons, path of action is more suitable as they can never be without any actions. To be into action and yet to control the senses, not expect the result is the most difficult thing, which purifies the mind and leads to meditation and then Realisation.

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

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

Postby uma » Thu Sep 27, 2012 12:56 pm

Hari Om. Pranam to all.

Let us now study Stanzas 8 and 9 from the Chapter 5, Yoga of True Renunciation - Karma Sanyas yoga.

The current theme is : Realised - in the world of action.

Kindly post:

Verse 8 Ganeshaji
Verse 9 Sathyavathiji

HGRR-

Thoughts and Concepts
8 - Vighaneshaji

Verse for memorisation:
8 and 9 for all

Regards
uma
 
Posts: 489
Joined: Tue Feb 23, 2010 11:21 am

PreviousNext

Return to Bhagavad Gita Discussion Forum

Who is online

Users browsing this forum: No registered users

cron