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 sathiavathi » Sun Sep 30, 2012 9:30 pm

HARI OM

VERSE-9

Pralapan visrjan grhnann unmisan nimisann api

indriyanindriyarthesu vartanta iti dharayan.

pralapan- speaking; visrjan- answering the calls of nature;

grhnann- grasping(something); unmisan- opening the eyes;

nimisann- closing the eyes; api- even;

indriyani- the organs of sense and action;

indriyarthesu- amoung the objects of senses;

vartanta- are moving; iti- thus;

dharayan- holding.

The sankhyayogi, however, who knows the reality of things, must believe,even though speaking, answering the calls of nature, grasping and opening

or closing the eyes, he does nothing, holding that it is the senses that are moving amoung their objects.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Mon Oct 01, 2012 8:44 am

Thoughts and Concepts:

8) What is the attitude of the sage while acting?

Even while acting the sage maintains a " Witness -attitude" of " I do nothing at all". To explain: Just as the ocean were it conscious could watch and observe its own waves rising and setting upon its own surface, decalring its own glory, so too from the infinite depths of his own personality, the Master watches the actions performed by the various layers of matter in him. A sage can, once having entered the innermost sanctum of his Self, ever afterwards watch the inert matter entities in him get thrilled with activity in a thousand channels of independent pre-occupations. He is unconcerned; he is unperturbed; from the bottomless depths of his own Being he watches on, in perfect detachment born of his realised Knowledge and he is ever confident that " I do nothing at all". This is made amply clear by the following verses:

naiva kincitkaromiti yukto manyeta tattvavit,
pasyansrnvansprsanjighrannasnangacchansvapansvasan.

" I do nothing at all " , thus would be the harmonised knower of Truth while thinking, seeing, hearing, touching, smelling, eating, going, sleepinng, breathing....( 5.8).
pralapanvisrjangrhnannunmisannimisannapi,
indriyanindriyarthesu vartanta iti dharayan.

Speaking , letting go, seizing, opening and closing the eyes - convinced that the senses move among the sense objects.
vignesh
 
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sganesh0112 » Wed Oct 03, 2012 9:38 am

5. 8 Naiva kinchit karomiti yukto manyeta tattwavit |
Pashyati Srunvan sparshan jighrann asnan gacchhan svapan svasan ||



Na – not ; eva – even; kinchit – anything; karomi – I do; iti-thus; yuktah – centred (in the Self); manyeta – thinks; tattvavit – the knower of truth; pashyan- seeing, srunvan – hearing; sparshan – touching; jighran – smelling; asnan – eating; gacchhan – going;
Svapan – sleeping; svasan – breathing;

“I do nothing at all”, thus would the harmonized knower of Truth think – seeing, hearing, touching, smelling eating, going, sleeping, breathing ….
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Fri Oct 05, 2012 10:58 am

Hari Om. Pranam.

Here are the verse 8 and 9 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.
============================================================

This time, I have not been able to type out sandhis, so have typed separate words..

नैव किञ्चित्करोमीति युक्तो मन्येत तत्ववित |
पश्यन्श्रुण्वन स्पृशन्जिघ्रन अश्नन गच्छन स्वपन्श्वसन् ||८||

Naiva kinchit karomiti yukto manyeta tattwavit |
Pashyati Srunvan sparshan jighrann asnan gacchhan svapan svasan ||


न -Na – not ; एव-eva – even; किञ्चित् -kinchit – anything; करोमि-karomi – I do; इति -iti-thus; युक्त:-yuktah – centred (in the Self); मन्येत-manyeta – thinks; तत्ववित-tattvavit – the knower of truth; पश्यन-pashyan- seeing, शृण्वन-srunvan – hearing; स्पृशन-sparshan – touching; जिघ्रन-jighran – smelling; अश्नन-asnan – eating; गच्छन-gacchhan – going;
स्वपन्-Svapan – sleeping; श्वसन् -svasan – breathing;

8. “I do nothing at all”, thus would the harmonized knower of Truth think – seeing, hearing, touching, smelling eating, going, sleeping, breathing ….


प्रलपन विसृजन गृह्णन् उन्मिषन निमिषन अपि |
इन्द्रियाणिन्द्रियर्थेषु वर्तन्त इति धारयन ||९||

Pralapan visrjan grhnann unmisan nimisann api
indriyanindriyarthesu vartanta iti dharayan.


प्रलपन-pralapan- speaking, विसृजन-visrjan- answering the calls of nature, गृह्णन्-grhnann- grasping(something), उन्मिषन-unmisan- opening the eyes, निमिषन- nimisann- closing the eyes, अपि-api- even, इन्द्रियाणि-indriyani- the organs of sense and action,इन्द्रियअर्थेषु- indriyarthesu- amoung the objects of senses, वर्तन्ते-vartanta- are moving;इति- iti- thus, धारयन -dharayan- holding.

9. The sankhyayogi, however, who knows the reality of things, must believe,even though speaking, answering the calls of nature, grasping and opening or closing the eyes, he does nothing, holding that it is the senses that are moving amoung their objects.


HRRR -
Thoughts and Concepts:

8) What is the attitude of the sage while acting?

Even while acting the sage maintains a " Witness -attitude" of " I do nothing at all". To explain: Just as the ocean were it conscious could watch and observe its own waves rising and setting upon its own surface, decalring its own glory, so too from the infinite depths of his own personality, the Master watches the actions performed by the various layers of matter in him. A sage can, once having entered the innermost sanctum of his Self, ever afterwards watch the inert matter entities in him get thrilled with activity in a thousand channels of independent pre-occupations. He is unconcerned; he is unperturbed; from the bottomless depths of his own Being he watches on, in perfect detachment born of his realised Knowledge and he is ever confident that " I do nothing at all". This is made amply clear by the following verses:


नैव किञ्चित्करोमीति युक्तो मन्येत तत्ववित |
पश्यन्श्रुण्वन स्पृशन्जिघ्रन अश्नन गच्छन स्वपन्श्वसन् ||८||

naiva kincitkaromiti yukto manyeta tattvavit,
pasyansrnvansprsanjighrannasnangacchansvapansvasan.

" I do nothing at all " , thus would be the harmonised knower of Truth while thinking, seeing, hearing, touching, smelling, eating, going, sleepinng, breathing....( 5.8).


प्रलपन विसृजन गृह्णन् उन्मिषन निमिषन अपि |
इन्द्रियाणिन्द्रियर्थेषु वर्तन्त इति धारयन ||९||

pralapanvisrjangrhnannunmisannimisannapi,
indriyanindriyarthesu vartanta iti dharayan.

Speaking , letting go, seizing, opening and closing the eyes - convinced that the senses move among the sense objects.

Verses for Memorisation:

नैव किञ्चित्करोमीति युक्तो मन्येत तत्ववित |
पश्यन्श्रुण्वन स्पृशन्जिघ्रन अश्नन गच्छन स्वपन्श्वसन् ||८||

naiva kincitkaromiti yukto manyeta tattvavit,
pasyansrnvansprsanjighrannasnangacchansvapansvasan


प्रलपन विसृजन गृह्णन् उन्मिषन निमिषन अपि |
इन्द्रियाणिन्द्रियर्थेषु वर्तन्त इति धारयन ||९||

pralapanvisrjangrhnannunmisannimisannapi,
indriyanindriyarthesu vartanta iti dharayan.
uma
 
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Sat Oct 06, 2012 7:57 am

Hari OM

Verses 8&9

Lord Krishna goes on to explain “not doing in spite of doing” and continues to describe the person who is a sarvabhuta –atmabhuta-atma. It is not that such a person has done away with all actions; rather, he is not affected by them in any way.

How can a person who performs action not be affected by the result of the action? Whether the person likes it or not, the result is slapped on him by the law of karma. Does Lord really mean that the person who has this knowledge is not affected by the results of actions? Yes, because the person does not look upon himself as the karta, the doer, and therefore, not affected by the result.

Each sense organ and organ of action has its own function to perform, its own purpose to serve. For eg, the eyes see, the ears hear, and the legs walk. The one who knows this is described here as yukta , a person who is together and tattvavit, the knower of the truth of oneself, basically a wise person.

The person who is together and who knows the truth of the atma knows the self to be one who performs no action. Even while appearing to perform all actions – seeing, hearing, touching etc, the wise person knows that it is the organs of action which are engaging in themselves in their own sphere of activity and “ I perform no action whatsoever”. This means that aham, the atma, is akarta and performs no action. This person does not have the notion of doership in the self.

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

Postby sathiavathi » Mon Oct 08, 2012 5:35 am

HARI OM

VERSES-8 AND 9

In these verses Lord explains how does a man situated in atmatattva or soul realization reflects. One who has realized the nature of atma or soul knows the true
nature of reality. Such a person reflect that all bodily functions along with senses are functioning independantely.Thus one is not subject to the
conceptions of doership.Seeing, hearing,smelling, tasting and touching are the functions of eyes,ears,nose tongue and skin. When the eyes open and close
does one think that they are the opener or closer? In this way one should think for all actions one performs.Moving is the function of legs, speaking
of the mouth, pleasure of the generating organs and so forth.Breathing is a function of the vital force and includes all others as it sustains the
entire body. The conception of doership is derived from contact with the senses which a living entity is coerced to accept due to his past actions
in past lives.This doership is not an essencial attribute of the Atma and thus it is not necessary to accept.The purpose is that one should live their life
free from the ego I-ness and my-ness and conceptions of doership, knowing that all actions are the functions of organs and senses and are independant
from individual conciousness.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby vignesh » Wed Oct 10, 2012 6:48 am

All activities pertaining to bodily existence take place in the non-Self. The Self is actionless. The knower of the Self is therefore free from sense of doership.
Even while seeing , hearing, touching, smelling, eating etc the disciplined knower of the Truth understands " I do not do anything at all", bearing in mind that sense organs remain in sense objects.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Wed Oct 10, 2012 10:14 am

Hari Om. Pranam.

Dhanyavaad Sathyavathiji, Muruganji and Vighneshaji for the beautiful reflections.

In these two stanzas, we saw that there are numerous activities, which the body performs on its own, some are performed knowingly, some without being aware, and yet, these are all unavoidable activities having born with a body. One who is the true knower, realises that he is not the one performing the actions, and can observe all the actions detachedly. But what should an ordinary man do, that we will see in the following stanzas.

Ganeshaji, if possible, please do post your reflections.

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

Postby uma » Fri Oct 12, 2012 10:50 am

Hari Om. Pranam to all.

Let us now study Stanzas 10-12 from the Chapter 5, Yoga of True Renunciation - Karma Sanyas yoga.

The current theme is : Work with Detachment.

Kindly post:

Verse 10 Uma
Verse 11 Muruganji
Verse 12 Sathyavathiji

HGRR-

Terms and Definitions 4 - Uma


Thoughts and Concepts

9 - Vighaneshaji
10 - Muruganji
11, 12 - Ganehsaji

Selections for Reflection

6 - Uma
7 - Muruganji
8 - Vighaneshaji

Verses for memorisation:
10, 11, 12 for all
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Mon Oct 15, 2012 10:09 am

Hari Om. Pranam.

Posting Verse 10

ब्रह्मण्याधाय कर्माणि संगं त्यक्त्वा करोति य: ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ।।१०॥

brahmanyaadhaaya karmaani saMgam tyaktvaa karoti ya:
lipyate na sa paapena padmapatramivaambhasaa

ब्रह्मणि - in Brahman, आधाय- having placed, कर्माणि- actions, संगं- attachment, त्यक्त्वा- having abandoned, करोति- acts, य:- who, लिप्यते- is tainted, न- not, स:- he, पापेन- by sin, पद्म पत्रम्- lotus leaf, इव- like, अम्भसा - by water

10. He who does actions, offering them to Brahman, abandoning attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it.

HGRR:

Terms and Definitions

4. What is "saakshibhava"?

Witness attitude (5.11)

Selections for Reflections

6. Total detachment is impossible for the human mind and that is exactly what spiritual seekers often fail to understand. As long as there is a mind it has to attach itself to something. Therefore, detachment from the false can be successful only when we attach ourselves to the Real. (5.10)

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

Postby sathiavathi » Mon Oct 15, 2012 7:55 pm

HARI OM

VERSE-12

Yuktah karma-phalam tyaktva santim apnoti naisthikam
Ayuktah kama-karena phale sakto nibadhyate

yuktah-a performer of prescribed activities;

tyaktva-giving up; karma-phalam- the desire for the results of activities;

apnoti-obtains; naisthikim-uninterupted; santim-peace;

ayuktah-a performer of fruitive activities;

nibadhyate-becomes bound; saktah- by obsession;

phale-to the results of actions;

kamakarena-due to the desire to enjoy the fruits of action.

A performer of prescribed activities giving up the desire for results of activities obtains uninterupted peace;but a performer of fruitive activities

becomes bound by obsession to the result of actions due to desire to enjoy the fruit of actions.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby murugans61 » Tue Oct 16, 2012 7:48 am

Hari OM

Verse 11

Kayena manasa buddhya kevalair indriyair api
yoginah karma kurvanti sangam tyaktvatma suddhaye.

kayena- by the body, manasa - by the mind, buddhya - by the intellect, kevalaih - merely, indriyaih - by the senses, api- also, yoginah - yogi-s, karma -action, kurvanti - perform, sangam -attachment, tyaktva - having abandoned, atma-suddhaye - for the purification of the Self.

Yogi-s, having abandoned attachment, perform actions merely by the body, mind, intellect and senses, for the purification of the Self ( ego).

Thoughts and concepts:
10) Why does a Karma Yogi perform actions?

Kayena manasa buddhya kevalair indriyair api
yoginah karma kurvanti sangam tyaktvatma suddhaye.
Karma Yogis, having abandoned attachment, perform actions merely by the body, mind, intellect and senses, for the purification of the ego.
Selction for Reflection:
7. When the frequency of our thoughts upon the Lord becomes as high as the frequency with which we now remember the ego -idea, we shall come to realise the Brahman-ideal as intimately as we now know our own ego. ( 5.10)

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

Postby vignesh » Wed Oct 17, 2012 9:56 pm

Thoughts and Concepts

9) Who is not tainted by sin?
brahmanyadhaya karmani sangam tyaktva karoti yah
lipyate na sa papena padmapatramivambhasa.

He who offers his actions to Brahman, abandoing attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it. ( 5.10)

Selections for Reflection:

8) Peace is not a product manufactured by any economic condition or cooked up by any political set-up. It can not be ordered by constitution - making bodies or international assemblies. It is the mental condition in the individual when his inner world is not agitated by any mad storms of disturbing thoughts. Peace is an unbroken sense of joy and it is the fragracne of an integrated personality.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby sganesh0112 » Wed Oct 17, 2012 10:31 pm

Hari Om! Pranams to all!

THOUGHTS & CONCEPTS

11. Who is the Observer in oneself?

The Observer is " Truth standing on the open balcony of the intellect". all actions belong to the instruments of action and not to the detached Observer in one. The Observer himself is not the Truth, but is illumined by Consciousness. (5.11)

12. Who attains eternal peace and who becomes bound?

yuktah karmaphalam tyaktva Shaantimaapnoti naishtikhim
ayuktah kaamakaarena phale sakto nibadhyate

The 'Yukta' (teh well-poised or the harmonised), having abandoned the fruit of action, attains Eternal Peace; the 'ayukta' (the unsteady or the unbalanced ), impelled by desire and attached to the fruit, is bound. (5.12)
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Thu Oct 18, 2012 11:06 am

Hari Om. Pranam.

Here are the verses 10-12 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.
============================================================


ब्रह्मण्याधाय कर्माणि संगं त्यक्त्वा करोति य: ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ।।१०॥

brahmanyaadhaaya karmaani saMgam tyaktvaa karoti ya:
lipyate na sa paapena padmapatramivaambhasaa

ब्रह्मणि - in Brahman, आधाय- having placed, कर्माणि- actions, संगं- attachment, त्यक्त्वा- having abandoned, करोति- acts, य:- who, लिप्यते- is tainted, न- not, स:- he, पापेन- by sin, पद्म पत्रम्- lotus leaf, इव- like, अम्भसा - by water

10. He who does actions, offering them to Brahman, abandoning attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it.

कायेन मनसा बुध्द्या कैवलैरिन्द्रियैरपि ।
योगिन: कर्म कुर्वन्ति संगं त्यक्त्वात्मशुध्द्ये ।।११॥

Kayena manasa buddhya kevalair indriyair api
yoginah karma kurvanti sangam tyaktvatma suddhaye.

कायेन-kayena- by the body, मनसा-manasa - by the mind, बुध्द्या-buddhya - by the intellect, केवलै:-kevalaih - merely, इन्द्रियै:-indriyaih - by the senses, अपि-api- also, योगिन:-yoginah - yogi-s, कर्म- karma -action, कुर्वन्ति -kurvanti - perform, संगम्-sangam -attachment, त्यक्त्वा-tyaktva - having abandoned, आत्म-शुध्द्ये-atma-suddhaye - for the purification of the Self.

11. Yogi-s, having abandoned attachment, perform actions merely by the body, mind, intellect and senses, for the purification of the Self ( ego).


युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकिम् ।
अयुक्त: कामकारेण फले सक्तो निबध्यते ।।१२॥

Yuktah karma-phalam tyaktva santim apnoti naisthikam
Ayuktah kama-karena phale sakto nibadhyate

युक्त:-yuktah-a performer of prescribed activities; त्यक्त्वा-tyaktva-giving up; कर्म फलं- karma-phalam- the desire for the results of activities; आप्नोति-apnoti-obtains; नैष्ठिकिम-naisthikim-uninterupted; शान्तिम्-santim-peace; अयुक्त:-ayuktah-a performer of fruitive activities; निबध्यते-nibadhyate-becomes bound; सक्त:- saktah- by obsession; फले-phale-to the results of actions; काम कारेण-kamakarena-due to the desire to enjoy the fruits of action.

12. A performer of prescribed activities giving up the desire for results of activities obtains uninterupted peace;but a performer of fruitive activities becomes bound by obsession to the result of actions due to desire to enjoy the fruit of actions.


Terms and Definitions

4. What is "saakshibhava"?

Witness attitude (5.11)

Thoughts and concepts:


9. Who is not tainted by sin?


ब्रह्मण्याधाय कर्माणि संगं त्यक्त्वा करोति य: ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ।।१०॥

brahmanyadhaya karmani sangam tyaktva karoti yah
lipyate na sa papena padmapatramivambhasa.

He who offers his actions to Brahman, abandoing attachment, is not tainted by sin, just as a lotus leaf remains unaffected by the water on it. ( 5.10)


10. Why does a Karma Yogi perform actions?

कायेन मनसा बुध्द्या कैवलैरिन्द्रियैरपि ।
योगिन: कर्म कुर्वन्ति संगं त्यक्त्वात्मशुध्द्ये ।।११॥

Kayena manasa buddhya kevalair indriyair api
yoginah karma kurvanti sangam tyaktvatma suddhaye.

Karma Yogis, having abandoned attachment, perform actions merely by the body, mind, intellect and senses, for the purification of the ego.


11. Who is the Observer in oneself?

The Observer is " Truth standing on the open balcony of the intellect". all actions belong to the instruments of action and not to the detached Observer in one. The Observer himself is not the Truth, but is illumined by Consciousness. (5.11)

12. Who attains eternal peace and who becomes bound?


युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकिम् ।
अयुक्त: कामकारेण फले सक्तो निबध्यते ।।१२॥

yuktah karmaphalam tyaktva Shaantimaapnoti naishtikhim
ayuktah kaamakaarena phale sakto nibadhyate

The 'Yukta' (the well-poised or the harmonised), having abandoned the fruit of action, attains Eternal Peace; the 'ayukta' (the unsteady or the unbalanced ), impelled by desire and attached to the fruit, is bound. (5.12)


Selections for Reflections

6. Total detachment is impossible for the human mind and that is exactly what spiritual seekers often fail to understand. As long as there is a mind it has to attach itself to something. Therefore, detachment from the false can be successful only when we attach ourselves to the Real. (5.10)

7. When the frequency of our thoughts upon the Lord becomes as high as the frequency with which we now remember the ego -idea, we shall come to realise the Brahman-ideal as intimately as we now know our own ego. ( 5.10)


8. Peace is not a product manufactured by any economic condition or cooked up by any political set-up. It can not be ordered by constitution - making bodies or international assemblies. It is the mental condition in the individual when his inner world is not agitated by any mad storms of disturbing thoughts. Peace is an unbroken sense of joy and it is the fragracne of an integrated personality.

Verses for Memorisation:

ब्रह्मण्याधाय कर्माणि संगं त्यक्त्वा करोति य: ।
लिप्यते न स पापेन पद्मपत्रमिवाम्भसा ।।१०॥

brahmanyaadhaaya karmaani saMgam tyaktvaa karoti ya:
lipyate na sa paapena padmapatramivaambhasaa

कायेन मनसा बुध्द्या कैवलैरिन्द्रियैरपि ।
योगिन: कर्म कुर्वन्ति संगं त्यक्त्वात्मशुध्द्ये ।।११॥

Kayena manasa buddhya kevalair indriyair api
yoginah karma kurvanti sangam tyaktvatma suddhaye.


युक्त: कर्मफलं त्यक्त्वा शान्तिमाप्नोति नैष्ठिकिम् ।
अयुक्त: कामकारेण फले सक्तो निबध्यते ।।१२॥

Yuktah karma-phalam tyaktva santim apnoti naisthikam
Ayuktah kama-karena phale sakto nibadhyate

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

Postby murugans61 » Sat Oct 20, 2012 8:55 am

Hari OM

Bagavan discusses the nature of Karma yogi in verse 10. Karma yogi offers his actions to the Lord and it implies giving up one’s attachment. How is that one offers one’s actions unto Lord.

We can understand that placing flowers at the altar of the Lord is an offering. But, when I am walking, talking, hearing, seeing, cleaning the floor or washing the dishes or doing various things, how does this action become an offering to the Lord? It will be interesting to contemplate upon this.

The benefit of karma yoga is, one is not affected by any sin, just as the leaf of a lotus is not wetted by water.

In verse 11, Lord describes the how a karma yogi engages in action and their purpose. Karmayogis perform action without attachment, with the body, mind , intellect and senses, for the purification of the mind.

Everyone performs action using the BMI. The Karmayogi also appear to perform action in a similar way, with one difference – Giving up attachment, sangam tyaktva, without the mind being dictated by raga dveshas and conforming to dharma. This attitude is Isvara arpana buddhi. And the results of actions are taken as prasada, a gift from the Lord.

What do karma yogis get out of performing actions in this way? They achieve purification of mind. They, karma yogis or vivekis, do not perform action for their own security or pleasure as the avivekis do.

Avivekis or non mumukshus perform action for their own security and pleasure.

Vivekis who are mumukshus or karmayogis perform actions for purifying the mind which prepares the mind for knowledge.

Karma yogi, when becomes a Jnani, perform actions without notion of doership. They know that the self is not the doer. He knows that he performs no action whatsoever. All that is happening when an action takes place is that the sense organs are engaged in their respective fields, as explained the previous verses.

In verse 12, Lord explains the meaning of “ purification of mind”. Such a mind is implied by the word “ Santi” , composure. To the extent that one has a pure mind, to that extent is his degree of composure.

The first line of the verse reveals what happens when a person is committed to a life of karma yoga. To emphasis the value of karma-yoga , the second line of this verse tells what happens when a person does not follow this life style. Such a person is referred to as ayukta, one who is not endowed with karma yoga. He is committed to his own likes and dislikes and the results of actions for the sake of fulfillment of his selfish desires.

Two opposing situations emerge – actions performed for my own sake to fulfil my raga dvesha, and the actions performed for the sake of the Lord conforming to dharma with Isvara arpana buddhi and Prasada buddhi.

The person in the first situation gets tossed between sukha and dhukka , punya and papa , and the cycle of birth and death. He is bound. A karma yogi, gains Santi, composure that will lead him to Jnana Nistha and Moksha.

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

Postby vignesh » Mon Oct 22, 2012 8:07 am

In these verses, Lord Krishna talks about karma yoga and the stages of progress. A karmayogi dedicates all his physical and mental actions to the Lord without concern for or bound by the results. Because of this attitude, the results do not cause any reactions in his mind, like the way water does not wet the lotus leaf. Without attachment karmayogis perform action for the sake of purity with the body, mind, intellect and sense organs with out identification. Gradually he develops self-control and discipline and ultimately discovers his true nature which is the same in all beings, through the teaching of a guru.

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

Postby sganesh0112 » Mon Oct 22, 2012 3:02 pm

Pranams to all!

Happy Puja to all of you. May the Holy Mother of all guide us in our Sadhana and let us overcome all the lower tendencies and get attached in Seeking the Self.

May the Vijayadashami day be the beginning of one more fruitful year of our Sadhana.

Hari Om!

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

Postby sathiavathi » Tue Oct 23, 2012 4:33 am

HARI OM

VERSE-10

In this verse lord instructs every one to offer and dedicate all actions to the supreme lord. The desire for the fruits of actions is the fundemental
reason for all ego conceptions of being the physical body and the root cause of samsara or bondage in the cycle of birth and death.So the desire
for the rewards of actions should be given up so one will not be contaminated by sinful reactions. LOTUS LEAF exists in water,draws its nourishment
from the very water and dies away in the same water, yet, during its life as a leaf, it does not allow itself to be moistened by water. similarly
a realised soul is not tainted by sin. He draws the nourishment for his individual existence from the world of objects but ever remains perfectly
detached from his own merits and demerits, from his own concepts of beauty and ugliness,from his own likes and dislikes in the outside world.

VERSE-11

Those who have become accomplished in karmayoga or prescribed vedic activities without desiring rewards simply let their body, mind and senses
function the bodily activities as an instrument for the purification of the mind. This also breaks the deeds of the past deeds which bind the Atma to
samsara or the cycle of birth and death. So, a karmayogi should perform all his actions for the purification of the self and not for obtaining heavenly
enjoyments or swargaloka.

VERSE-12

Attachment to the rewards of actions to be gained from one's action is the root cause of bondage for the cycle of birth and death in this material
existance.Lord Krishna explians this assertion with positive and negative examples.The aspirant for atma tattava or realisation of the soul
unmotivated by desires offer and dedicate all actions to the supreme lord and attains moksha or liberation and everlasting peace.Where as the
persons who perform actions never offering them to the lord is contaminated with the blemish of selfish motives and craving for the rewards.
He is unable to relinquish the conception of ego and doership thinking that they are the body.They miserably fail by such mentality and are
bound tightly in material existance.
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Re: Geeta Chapter 5:Karma Sannyas Yoga-Yoga of True Renunciation

Postby uma » Thu Oct 25, 2012 11:26 am

Hari Om. Pranam to all.

Muruganji, Vighneshaji and Sathyavathiji have elaborately explained the verses. And I have nothing much to add.

After having learnt how a Karma Yogi acts, let us move forward to teh following verses to see what difference it makes when the relationship is with knowledge and what happens when there is ignorance.

Regards.
uma
 
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