Chapter 5 summary and slides Karma Sanyasa Yoga

Contributed By Dr T Hegde

Chapter 4 Jnana Karma Sanyasa Yoga Recap….

Contributed by Ullas

Greatness of Gita

•Essence of all Upanishads

•Timeless Teaching

Avatara

•Jiva vs Avatara

•Fallen vs Descended

•Purpose - Establish Righteousness

•Protect dharmik people\

Moksha

•Chapter 2 - Self Realisation

•Chapter 4 - God Realisation

•Wave vs Ocean vs Water

Roadmap to Moksha

1.Obsession - Higher Purpose

2.Surrender - Praytna & Ishwara Anugraha

3.Qualification - Karma Yoga

4.Knowledge - Gnana Yoga

5.Attainment - Not in Time or Space

Inaction in Action

•Passive voice vs Active voice

•Doing without doer-ship/effort

•Benefits: No expectation, no anxiety

•Working 100%

•offering Prasad to the Lord

Benefits

•See Brahman in everything

•All conflicts end

•Burns all past actions

How to get this knowledge?

• Guru

• Shrotriya Brahmanishtha

• Shishya - Humble & Desirous

• Where to find such a Guru?

• Have shraddha

explanation of

The Buddha Said

MY DOCTRINE IS TO THINK THE THOUGHT THAT IS UNTHINKABLE

TO PRACTISE THE DEED THAT IS NOT DOING

TO SPEAK THE SPEECH THAT IS INEXPRESSIBLE

AND TO BE TRAINED IN THE DISCIPLINE WHICH IS BEYOND DISCIPLINE

Inaction in Action

buddhiyukto jahātī ’ha ubhe sukṛtaduṣkṛte

tasmād yogāya yujyasva yogaḥ karmasu kauśalam 2.50

With this Knowledge give up both good and bad actions

In this manner engage in Karma Yoga Karma Yoga is skill in Action

The Law of Least Effort

• Nature functions with effortless ease

• Grass grows, fish swim, birds fly

• Flowers bloom, earth spins, sun shines

• Vedic Science – do less, achieve more

THE BUDDHA SAID: THOSE WHO UNDERSTAND THIS ARE NEAR; THOSE WHO ARE CONFUSED ARE FAR.

ONE OF THE MOST IMPORTANT SUTRAS

To think the thought that is unthinkable.

It is a paradox.

If you can think then how can it be unthinkable?

Seems illogical –

But what Buddha means has to be understood.

There is a way to know things without thinking

No thoughts

Like a mirror reflects as it is. Yatha Butham

You can never step into the same river twice

You can never meet the same man or woman again

Open eye meditation

Gamana Vipassana

TO PRACTISE THE DEED THAT IS NON-DOING.

This is what Lao Tzu calls wu-wei.

Action in inaction - again another paradox.

Best things in life happen, they are not done

Breathing happens, sleep ,love , compassion happens,

Practise what Buddha says.

For sometime become a non- doer.

Consciously waste time.

Just sit, lie down,

Don't focus;

If thoughts come let them come.

Be a watcher.

Just be.

TO SPEAK THE SPEECH THAT IS INEXPRESSIBLE.

Zen is expression for that which is in expressible.

Dakshinamurthy, mounam vakhyana,

It can be expressed only through being.

In your eyes, gestures, touch, compassion

That's the meaning of Satsanga –

Being in the presence of a Master.

TO SPEAK THE SPEECH THAT IS INEXPRESSIBLE.

Mouna Vyakhya prakatitha, para,

Brahma thathvam yuvanam,

Chitram Vata tharor mule vruddha,Sishya, Guror Yuva, Gurostu mounam vykhyanam, Sishyasthu china samsaya

TO BE TRAINED IN THE DISCIPLINE BEYOND DISCIPLINE.

• Types of discipline: forced from the outside.

• Or just being aware.

• This is the definition of a spiritual person

• He thinks the thought that is unthinkable;

• He practices the deed that is not doing;

• He speaks that which is inexpressible, and he practices the discipline that is beyond discipline.

THOSE WHO UNDERSTAND THIS ARE NEAR

THOSE WHO ARE CONFUSED ARE FAR.

Let these four things happen in our life –

No thoughts.

Allow, yes.

Express in Silence

Awareness as the discipline. From conscience -

1. Vaikhari Vani.

2. Madhyama Vani.

3. Pashyanti Vani.

4. Para Vani ( Anahatha )

All the great Masters live in the Pashyanti Vani because here, the object and the name of the object are not yet separated.

Chapter 5 Karma Sanyasa Yoga

1. Niṣṭhā dvayam - Description of two lifestyles

2. Sādhana dvayam - Two spiritual disciplines

3. Sādhana phalam - Benefits of the two sādhanas

4. Introduction to meditation – Chapter 6

Niṣṭhādvayam - Description of two lifestyles

CHAPTER 5 - SHLOKA 5.1 and 5.2

Contributed By Dr Vishwas

Arjuna’s Confusion about Nishta

• Yogam Samsasi – Krishna you have glorified the Karma Nista,

• Sanyasam Karmanam Ca Samsasi – You are also glorifying the renunciate

• Yat Shreyaha etayor ekam – Between these two lifestyles which one is better

• Tat Sunischitam Me Bruhi – Tell me clearly

śrībhagavānuvāca

sannyāsaḥ karmayōgaśca niḥśrēyasakarāvubhau |

tayōstu karmasannyāsātkarmayōgō viśiṣyatē || 5.2 ||

The Lord said – Both sanyāsa and karma yōga are conducive to Liberation.

However, among these two, Karmayōga is better than sanyāsa.

Sanyasa Karma Yoga Ca Ubhau Nihsreyasa Karav - both Ashramas are equally good, to gain liberation by following the Sadhanas of Karma Yoga and Jnana Yoga

Tayostu – Between the two ashramas Karma Sanyasat – in comparison to renunciation of karma

Karma Yoga Visisyate - Karma Yoga is superior Sannyāsastu mahābāhō duḥkhamāptumayōgataḥ

Shastras say Sanyasa ashrama requires a particular mental makeup which is not that easy

So, for the majority, life of activity, Grihasta Ashrama is superior to follow.

Krishna, Arjuna, Veda Vyas were all Grihastas

Grihasta Sanyasi

Sa Nitya Sanyasi Yo Na Dvesti Na Kanksati (5.3)

That householder who knows how to handle raga dveshas is a nitya sanyasi.

Preferences in grihasta life are inevitable.

However, one must not be a slave of likes and dislikes.

Mastery of likes and dislikes is converting them to non-binding desires.

Have dreams but be ready to face whatever happens

sāṅkhyayōgau pṛthagbālāḥ pravadanti na paṇḍitāḥ (5.4)

Only immature / childish think that there is difference between sanyasa and grihasta, not the wise ones

External changes do not matter, inner transformation is important

ēkaṁ sāṅkhyaṁ ca yōgaṁ ca yaḥ paśyati sa paśyati (5.5)

Sadhana Dwayam - Karma Yoga

CHAPTER 5 - SHLOKA 5.10

Contributed by Vishwanath

Brahmaṇy ādhāya karmāṇi saṅgaṃ tyaktvā karōti yaḥ |

lipyatēnasapāpēnapadmapatramivāmbhasā ||5.10||

Dedicating the actions to the Lord, he who acts without attachment is not

affected by papam just as the lotus leaf (is not wet) by water.

Brahmaṇy karmāṇi ādhāya - He who offers his actions to Brahman; Karma should be dedicated to the lord as an offering. Adhaanam - samarpanam or Isvara arpanam Saṅgaṃ tyaktvā karōti yaḥ– he who abandons attachment; Saha pāpēna na lipyatē - he will not be affected by any paapam. The karmas carried out by a Karma Yogi, does not produce any paapam. padma patramiv āmbhasā : As a lotus leaf is unaffected by water; True Karma yogi’s life is like lotus leaf in water - it is not tainted by water. He will not have any attachment

Karma Yogi is ever smiling with whatever karma phalam he receives.

•naiva kiñcitkarōmīti yuktō manyēta tattvavit|

•paśyañśṛṇvanspṛśañjighrannaśnaṅgacchansvapanśvasan||5.8||

•pralapanvisṛjangṛhṇannunmiṣannimiṣannapi|

•indriyāṇīndriyārthēṣu vartanta iti dhārayan||5.9||

“I do not do anything at all”

•8-9. Even while seeing, hearing, touching, smelling, eating, moving, reclining, breathing, talking, evacuating, opening the eye, closing the eye, the disciplined knower of the truth, understands “I do not do anything at all” bearing in mind that the sense organs remain in sense-objects.

SADHANA DVAYAM – JNANA YOGA Contributed By Dr. Sunder

THE SPIRITUAL JOURNEY

Karma Yoga To Jnana Yoga

JNANA YOGA- Shravanam- Mananam- Nidhidhyasanam

INACTION IN ACTION – IN CHAPTER 5

sarvakarmāṇi manasā

saṁnyasyāste sukhaṁ vaśī

navadvāre pure dehī

naiva kurvan na kārayan 5.13

This is not Karma Sannyasa but Karma Abhimana Sannyasa

Such a person does not act, when he acts

WHY IS THIS RELEVANT TO ME?

IN CONCLUSION

TRANQUILITY IN THE MIDDLE OF RESPONSIBILITY IS JEEVAN MUKTI

THIS IS POSSIBLE ONLY THROUGH JNANA YOGA

Various Stages of Spiritual Growth

CHAPTER 5 – SHLOKA 5.26

Contributed By Dr. Vasumathi

kāmakrodhaviyuktānāṁ yatīnāṁ yatacetasām

abhito brahmanirvāṇaṁ vartate viditātmanām

26. Oneness with Brahman takes place both (here and hereafter) for the self-restrained ones who are free from desire and anger, whose minds are restrained, and who have known the Atma.

Various stages of spiritual growth are:

Stage 1

(1)Being devoid of desire & anger

• Desire to acquire things

• Anger caused either by

*Loss of things acquired

*Obstacle in acquiring things

(2) Developing vairagya

Principle of vedanta: “My happiness doesn’t depend upon what I have. It depends on what I am!

Stage 2:Yatachetasam

Those who have integrated their mind

• Mind is the instrument with which we have to undertake this spiritual journey

• Unless the mind is focused enough, we cannot pursue spirituality

• The physical body, sense organs, emotional mind & intellect, all of them must be fit & they should be available for my use

• 
  

Stage 3:Yatinam

• Becoming a yatih

• The literal meaning of yatih is sanyasi

• Sanyasi stands for committed study of scriptures

• If a person follows spirituality in a committed manner, then such a person is sanyasi only

• Therefore, Yatih means, spirituality is priority & all other things are subsidiary

Stage 4: Viditatmanaha

• Jnana yoga means systematic & consistent study of vedanta for a length of time, under the guidance of a competent acharyah

• This systematic study will lead to clear knowledge & such a jnanai is called viditatma

• That knowledge results in oneness with Brahman (Brahma Nirvanam Varthathe)

• Here merger is not a physical event, it is an intellectual, cognitive event

• Aham Brahmasmi is Abhitaha

• This oneness is there before death (jeevan mukti) & this continued awareness after death too (videha mukti)

Jnana Phalam

• The general example that is given in sastra to illustrate this merger is the pot space merging into the total space

• The presence of pot does not create a division in space & absence of pot does not bring the space together

• Similarly, I am one indivisible consciousness in the presence of body also & am one indivisible consciousness after the fall of the body also

nādattē kasyacit pāpaṃ na caiva sukṛtaṃ vibhuḥ |

ajñānēna''vṛtaṃ jñānaṃ tēna muhyanti jantavaḥ || 5.15

15. The Ātma takes neither the pāpaṁ nor the puṇyaṁ of anyone. Discrimination is veiled by ignorance.

Hence the beings are deluded.

Om Puurnnam-Adah Puurnnam-IdamPuurnnaat-Purnnam-Udacyate

PuurnnasyaPuurnnam-AadaayaPuurnnam-Eva-Avashissyate ||

Om ShaantihShaantihShaantih ||