Summary:

In Session 20, Kṛṣṇa introduces Arjuna to the path of Karma Yoga, which involves performing one's duties with the right attitude and understanding. Karma Yoga teaches that the world is not merely insentient matter but a manifestation of Īśvara (God), and thus, every action should be performed with Īśvara-prasāda-buddhi (the attitude of accepting the results of actions as Īśvara‘s grace) and arpana-buddhi (the attitude of offering all actions to Īśvara without attachment to specific outcomes). Additionally, Karma Yoga involves recognizing and following samanya dharma (universal ethical principles) and svadharma (one's personal duties based on one's role in life), both of which are seen as Īśvara‘s laws governing the universe. By living in accordance with these principles, one aligns with the cosmic order, leading to consistent success in life and ultimately to liberation (mokṣa).

TOPICS COVERED:

1) Action vs Knowledge for Liberation

In Advaita Vedanta, the apparent dichotomy between Karma-Yoga (the path of action) and Jnana-Yoga (the path of knowledge) is harmoniously resolved when we understand that these paths are not contradictory but complementary. They are applicable depending on one's temperament, spiritual maturity, and stage of spiritual pursuit.

Two Categories of Spiritual Seekers

We can broadly categorize spiritual seekers into two types:

1. 1. Active Types (“Give me something to DO!”):
      • These individuals are predominantly extroverted and are drawn to activities, techniques, and practices that involve movement, discipline, and external engagement. They are inclined towards Karma-Yoga, Bhakti-Yoga, Rāja-Yoga, and other action-oriented paths.
      • Their minds are often agitated or Rājasic (active and restless), which makes them more suited to practices that channel their energy into constructive spiritual endeavors.
      • This category represents the majority of spiritual practitioners today, especially in the context of the current age, Kali Yuga, where the mind is generally more restless and outwardly focused.
   2. Knowledge-Oriented Types (Śruti-Oriented):
      • These individuals are more introverted and contemplative, with a natural inclination towards study, reflection, and inner inquiry. They are drawn to Jnana-Yoga, the path of knowledge.
      • Their minds are relatively more Sāttvic (calm, pure, and balanced), making them more receptive to the teachings of the Upanishads and other scriptural texts.
      • Such seekers are fewer in number and are often absorbed in deep contemplation and study, away from the limelight of active spiritual communities.

Note: The above classification is a generalization and should not be taken as absolute. Every individual is unique and may exhibit traits from both categories.

The Four Yoga Paths

The term “yoga” is derived from the Sanskrit root “yuj,” which means “to join” or “to yoke.” In the spiritual context, yoga refers to the union of the individual self (jīvātman) with the supreme Self (Paramātman). While the ultimate goal of yoga is this union, the various techniques and practices that lead one towards this realization are also referred to as yoga.

In Hinduism, there are four primary paths of yoga, each catering to different temperaments and inclinations:

1. 1. Bhakti-Yoga (The Path of Devotion):
      • Suited for those with a predominantly emotional temperament, where the heart is more developed than the intellect.
      • The practitioner pours out their devotion to a chosen deity or ideal, engaging in practices like prayer, chanting, and ritual worship.
      • As devotion deepens, the mind becomes single-pointed, and the devotee begins to experience the presence of the divine in all aspects of life. This intense devotion eventually leads to self-inquiry, where the devotee realizes that their own essence is none other than the divine Self.
   2. Jnana-Yoga (The Path of Knowledge):
      • Suited for those with a predominantly intellectual temperament, where the intellect is more developed than the heart.
      • The seeker engages in deep study, reflection, and contemplation of the Upanishadic teachings, using reasoning and discrimination to discern the Real from the unreal, the Permanent from the impermanent.
      • This path involves intense contemplation and meditation, leading to the direct realization of the Self as the ultimate reality. It is important to note that this realization is not an extraordinary experience but a natural and effortless recognition of one's true nature, akin to the seamless skill of driving a car where the driver and the act of driving become one.
   3. Karma-Yoga (The Path of Action):
      • Suited for those with an active temperament, where both the head and heart are moderately developed.
      • This path involves performing one's duties and actions selflessly, without attachment to specific results, and dedicating all actions to a higher ideal or the divine.
      • Karma-Yoga is a blend of the emotional devotion of Bhakti-Yoga and the intellectual clarity of Jnana-Yoga. It purifies the mind and prepares the seeker for higher knowledge by reducing ego and desires.
   4. Rāja-Yoga (The Path of Mysticism or Meditation):
      • This path involves a systematic approach to controlling the mind and body through practices like āsana (postures) and prāṇāyāma (breath control).
      • The goal is to achieve mental purification, regulation of desires, and integration of thoughts, leading to a state of inner stillness and concentration.
      • Rāja-Yoga is often associated with the eightfold path of Patanjali‘s Yoga Sutras, which culminates in samādhi (absorption in the Self).

The Integration of the Four Paths

Human beings are complex and multifaceted, with varying degrees of emotional, intellectual, and active temperaments. Therefore, it is beneficial for a seeker to integrate elements from all four paths of yoga, in proportions that suit their individual nature.

• 1. Bhakti-Yoga helps in cultivating love and devotion, softening the heart, and reducing ego.
  2. Jnana-Yoga sharpens the intellect, enabling the seeker to discern the truth and overcome ignorance.
  3. Karma-Yoga purifies the mind by reducing attachment and ego, making it more receptive to higher knowledge.
  4. Rāja-Yoga disciplines the body and mind, creating a stable foundation for meditation and self-realization.

The practice of these yogas leads to uparati—a state of mental withdrawal from the distractions of the external world. When the mind achieves uparati, it becomes fit for the final stages of spiritual practice, which involve dhāraṇa (concentration) and dhyāna (meditation).

The Final Gateway: Meditation and Self-Knowledge

On the path of spiritual evolution, contemplation or discriminative enquiry is the final gateway through which every seeker must pass to firmly establish Self-Knowledge as the Ātman (the true Self). This means recognizing the invariable (the Self) amidst the variable (the changing phenomena of the world). When this recognition becomes firm, the seeker attains liberation (mokṣa), realizing their oneness with the infinite, non-dual reality.

 

2) Why it's impossible to avoid action. (No point running away from world)

Because (1) 3 gunas are causing all body-minds, entire universe to be in motion (2) Even “avoiding action” is another action. 

Thus continue acting, in light of Karma Yoga spirit. One can start with the simple question, “What can I GIVE?”, instead of “What can I GET?”.

 

3) Revision: What is our motivation for chasing objects?

At the core, our motivation for chasing objects is the desire to be free from the longing for those objects.

Consider this: What drives a man to court a woman? It is his desire for her. But why? Because once he attains her, the desire for her will dissipate. Thus, the man doesn't truly want the woman; he wants freedom from his desire for her. (This is not universally applicable, but it illustrates the point.)

The root cause of this behavior is ignorance. The Jīva (individual being) mistakenly believes that objects are sources of happiness. This is why we often hear the ignorant advice, “Just do what makes you happy!”

In reality, the Self (Brahman) is inherently free of desire. Everyone is already the Self—perfect, complete, and free—but due to ignorance, we don't recognize this. Instead, we identify with the body-mind complex and mistakenly try to project the Self's inherent perfection, love, and freedom onto the body-mind.

As a result, the Jīva chases objects to satisfy the body-mind. However, since the body-mind is constantly changing, its desires are fleeting. The object that once seemed desirable eventually loses its appeal, leading to dissatisfaction.

When this happens, the Jīva typically resorts to one of three options:

1. 1. Escaping the situation (seeking a new object),
   2. Changing the object (modifying the current situation, or manipulating the environment),
   3. Accepting the object in its annoying, less-than-desired-state (often leading to suffering).

In essence, the pursuit of objects is a misguided attempt to attain the freedom that is already our true nature.

 

4) Sacrifice: Live it OR die a wasted human life.

Everything born into this world has a purpose, and that purpose is rooted in sacrifice. In the context of Dharma, sacrifice means offering your unique talent or skill to the world.

The Universal Principle of Sacrifice

• • Trees: Their “sacrifice” is converting carbon dioxide into oxygen, sustaining life on Earth.
  • Bees: Their “sacrifice” is pollinating flowers, enabling the reproduction of plants.
  • The Sun: Its “sacrifice” is shining, providing light and energy to all living beings.

In nature, every being fulfills its purpose through this inherent spirit of sacrifice. However, humans are unique in that we possess the freedom to choose whether or not to live in alignment with this principle.

The Consequence of Ignoring Sacrifice

When a human being neglects to live out their unique talent or skill—when they violate this inbuilt spirit of sacrifice—it manifests as mental or physical discomfort. This discomfort often takes the form of a vague sense of unease, a feeling that “something is not right, but I don't know what it is.”

This is why the Bible says, “It is easier for a rope to pass through the eye of a needle than for a rich man to enter the kingdom of heaven.” The rich man, focused on profit, may neglect his true purpose—his unique talent or skill—in favor of material gain. We're not saying all rich people are neglecting their true purpose, only giving an example.

The Modern Dilemma

As society becomes wealthier, there is a growing tendency to prioritize easy profit over the honest, hard work of living out one's true purpose. This is a dangerous path, as it leads to a life disconnected from Dharma, resulting in a wasted human existence.

See here movie clip of HARD/HONEST skill in action. Man is bribed, yet follows what's right (hard) over what's easy (profit).

 

5) Introduction to managing 3 Gunas for clarity and energy.

In Vedanta, the three Gunas—Tamas, Rajas, and Sattva—are the fundamental qualities or energies that govern the mind, body, and the entire universe. Understanding how to manage these Gunas is essential for achieving clarity, balance, and vitality in life.

• 1. Tamas represents inertia, dullness, and lethargy.
  2. Rajas represents activity, passion, and restlessness.
  3. Sattva represents purity, calmness, and harmony.

The key to a balanced life lies in skillfully converting excess Tamas into Rajas, and excess Rajas into Sattva.

Converting Excess Tamas into Rajas

When Tamas is dominant, one feels dull, lethargic, and apathetic. To “snap out” of this heavy, gloomy state and move into the energizing, dynamic quality of Rajas, consider the following:

1. 1. 1. Physical Activity:
         • Engage in some form of physical exercise, such as brisk walking, jogging, or yoga. Physical movement stimulates the body and mind, breaking the inertia of Tamas and infusing you with energy and vitality.
         • Even simple actions like cleaning your space, organizing your environment, or taking a cold shower can help shake off the lethargy and bring about a sense of aliveness.
      2. Exposure to Light and Fresh Air:
         • Spend time outdoors in natural sunlight and fresh air. Sunlight is a natural energizer that can help lift the veil of Tamas, while fresh air invigorates the senses and promotes a sense of dynamism.
         • If going outside isn't an option, simply opening the windows to let in natural light and air can have a similar effect.

Converting Excess Rajas into Sattva

When Rajas is dominant, one may feel overly active, restless, and driven by overpowering desires and emotions. To “snap out” of this agitated state and move into the peaceful, balanced quality of Sattva, consider the following:

1. 1. 1. Mindful Breathing and Meditation:
         • Practice deep, mindful breathing exercises like Prāṇāyāma (e.g., Nadi Shodhana or alternate nostril breathing) to calm the mind and reduce the intensity of Rajas.
         • Engage in meditation, focusing on stillness and inner peace. This helps to quiet the restless mind and brings about a state of tranquility and clarity.
      2. Sattvic Diet and Environment:
         • Consume a Sattvic diet, which includes fresh fruits, vegetables, whole grains, and nuts. Avoid overly stimulating foods like spicy, oily, or processed items, which can exacerbate Rajas.
         • Create a serene environment by reducing noise, clutter, and distractions. Surround yourself with calming influences, such as soft music, nature sounds, or a peaceful setting, to help transition from Rajas to Sattva.

The 3 Gunas: A Model for Understanding the Macrocosm and Microcosm

The concept of the 3 Gunas is not just a tool for personal development; it is a comprehensive model that explains the very fabric of the universe. This model can be applied both to the macrocosm (the world at large) and the microcosm (the individual mind).

The Macrocosm: The World as a Manifestation of the 3 Gunas

According to Vedantic texts like Tattva Bodha, the entire universe is a manifestation of the three Gunas:

• • • 1. Sattva: Represents knowledge and clarity. For example, from the Sattva aspect of the element Fire, we get the capacity to perceive color and form through the eyes.
      2. Rajas: Represents action and movement. From the Rajas aspect of Fire, we derive the capacity for locomotion.
      3. Tamas: Represents materiality and inertia. From the Tamas aspect of Fire, we get the physical eyes themselves.

These three Gunas combine in various proportions to form the five elements (Earth, Water, Fire, Air, and Space), which in turn constitute the entire physical universe. The Sattva aspect of all five elements combined forms the Antahkarana (the inner instrument, which includes the mind, intellect, ego, and memory).

The Microcosm: The Mind and the 3 Gunas

In the Bhagavad Gita (Chapter 14), the Gunas are discussed in the context of the mind:

• • • 1. Sattva: Leads to clarity, wisdom, and harmony. A Sattva-dominant mind processes incoming data with discernment and equanimity.
      2. Rajas: Leads to restlessness, desire, and agitation. A Rajas-dominant mind is driven by constant activity and overpowering emotions.
      3. Tamas: Leads to confusion, ignorance, and lethargy. A Tamas-dominant mind is clouded and unable to perceive reality clearly.

The dominance of a particular Guna in the mind is also influenced by Samskaras (mental impressions or tendencies), which dictate what one is naturally attracted to or repelled by.

Using the Guna Model for Self-Understanding

The Guna model is a powerful tool for understanding human behavior, both in oneself and in others. It helps us to see beyond superficial actions and recognize the underlying qualities at play. This understanding allows us to approach situations with greater compassion and wisdom, rather than falling into the traps of condemnation or ego-boosting.

For example, a person may be Tamas-dominant when driving, leading to sluggishness and lack of focus, but Sattva-dominant when cooking, bringing mindfulness and care to the task. Recognizing these variations helps us to manage our own tendencies and interact more harmoniously with others.

 

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18 Sept