Summary:

Lesson 25 wraps up a summary of Bhagavad Gita CH3 on Karma Yoga – as means of purifying the Mind of destructive thoughts and emotions. 

TOPICS COVERED:

1) Who is a “thief”?

iṣṭān bhogān hi vaḥ devāḥ dāsyante yajña-bhāvitāḥ
taiḥ dattān apradāya ebhyaḥ yaḥ bhuṅkte stenaḥ eva saḥ

“The devas, nourished by sacrifice, will give you the desired objects”. Indeed, he who enjoys objects given by the devas without making offerings (in return) to them, is verily a  thief. (3.12)

In Bhagavad Gita 3.12, Lord Krishna describes a “thief” as one who enjoys the fruits of life without recognizing or reciprocating the cosmic order that sustains them.

The Role of Devas in the Cosmic Order

The Devas, representing the natural forces, provide for us through the principle of yajña, which symbolizes selfless action and the interconnectedness of all beings.

Devas as Personifications of Natural Forces

The Devas in the Vedic tradition are not merely mythological beings but personifications (for sake of relating to them in some tangible way, rather then in abstract way that mind can't grasp) of the natural forces and cosmic principles that govern the universe.

Examples of Devas and Their Significance

For example:

1. 1. Agni – The god of fire, who represents transformation, purification, and speech (Vāk). Agni is a messenger who carries offerings to the gods during Vedic rituals. He is central to every sacrificial ceremony and is seen as the mouth of the gods, the link between the earthly and celestial realms. Agni-devata is also associated with speech — because words can burn (cause harm) or throw light on realities.
   2. Vāyu – Vāyu-devata, in Vedantic thought, is the personification of prāṇa, the cosmic life force that animates all beings. As a deva, Vāyu represents the intelligent principle governing vital energy. The Praśna Upaniṣad (II.3) describes prāṇa as that which “shines in all forms,” highlighting its pervasive nature. Within the body, Vāyu manifests as the five vital functions (pañca-prāṇas): inhalation, exhalation, circulation, upward energy, and digestion. This connection between the cosmic Vāyu and individual prāṇa makes Vāyu-devata a powerful and relatable deity, embodying the very essence of life and movement in the universe.
   3. Sūrya – The god of the sun, who symbolizes illumination, life, health, and vision. Sūrya is the source of all energy and the dispeller of darkness, both physical and metaphorical. He is revered as the giver of life, light, and sight. In Vedantic thought, Sūrya is intimately connected with the faculty of vision, both outer and inner. The Chāndogya Upaniṣad (I.6.6) states, “atha yadidam asmin puruṣe tejo rasaḥ sa ādityaḥ“, meaning “That which is the essence of a person's vital energy, that is identical with the sun.” This essence is often interpreted as the power of sight. Sūrya guides the daily journey of the sun across the sky, crucial for the rhythm of time and the sustenance of the world. In spiritual practice, meditation on Sūrya is believed to enhance not only physical eyesight but also inner vision or spiritual insight.
   4. Indra – Indra, king of the Devas, embodies cosmic power and natural forces in Vedantic thought. Beyond his mythological role as god of rain and storms, Indra represents the intellect (buddhi) and righteous action (Dharma). The Kena Upaniṣad portrays Indra‘s persistent inquiry into Brahman, symbolizing the seeker's determination. The Aitareya Upaniṣad (I.3.14) equates Indra with prāṇa and consciousness, elevating his significance to a cosmic life principle. In practice, contemplating Indra can strengthen one's intellect and adherence to Dharma, while ultimately guiding the seeker to transcend these faculties and realize the non-dual Brahman. Indra thus serves as a powerful symbol for the spiritual aspirant, representing both the strength needed for the journey and the limitations to be overcome.
   5. Varuṇa – Varuṇa, in Vedantic thought, is a profound representation of cosmic order and moral law. As the deity of waters, Varuṇa embodies both the vast oceans and the subtle fluidity of universal law (Ṛta). The Ṛg Veda (VII.86.1) describes him as the upholder of order, saying “dhṛtavratāya namaḥ“, meaning “Salutations to the upholder of cosmic law.” Varuṇa‘s domain extends beyond physical waters to the ethical realm, overseeing truth, justice, and righteous conduct. In the Taittirīya Saṁhitā (III.1.1), he's called “ṛtasya gopā“, “the guardian of cosmic order.” For the spiritual seeker, contemplation on Varuṇa can deepen understanding of dharma and one's moral responsibilities, while also cultivating inner purity and truth-seeking, essential qualities on the path to self-realization.
   6. Soma – Soma in Vedic tradition has multiple facets:
      • Sacred drink: The Ṛg Veda (IX.113.11) refers to Soma as “amṛtatvasya nābhiḥ“, “the navel of immortality,” highlighting its significance in rituals and its association with transcendental experiences, for sake of rishies gaining higher perception to reality. NOTE: There's no direct proof soma a sacred drink (for example similar to Ayahuasca). It's only based on inference based on vedic descriptions.
      • Deity: Soma is also personified as a deity in the Vedic pantheon. The Atharva Veda (XI.6.7) proclaims “somo rājā,” meaning “Soma is king,” underscoring Soma’s divine status. As a deity, Soma is associated with the moon, reflecting the cyclical nature of existence and the waxing and waning of one's mental states. The moon, with its phases, symbolizes the cyclical rhythms of life, death, and rebirth, and Soma, as the deity of the moon, is thus intimately linked with these cosmic processes.
   7. Yama – Yama, the god of death and the ruler of the afterlife, holds a crucial role in Hindu cosmology as the enforcer of cosmic justice. He oversees the moral consequences of actions, or karma, ensuring that each jiva receives its due based on its deeds in life. Yama is often depicted as a stern but fair judge who presides over the jiva's journey after death, determining its fate in the afterlife. His role underscores the importance of ethical living, as he administers both rewards and punishments, guiding jivas either toward rebirth or to higher planes of existence, depending on their accumulated karma.
   8. Mitra – Associated with friendship, contracts, and harmony. Mitra is often paired with Varuṇa in Vedic hymns and represents social order and agreements.
   9. Rudra / Shiva – Shiva, is a powerful deity who embodies both the destructive and healing forces essential for spiritual transformation. For devotees on the spiritual path, Rudra represents the inner force that helps in breaking down old mental habits and patterns that hinder growth. Just as Rudra is known to destroy, he also heals, clearing away the obstacles in the mind and heart to make way for renewal and spiritual evolution. By invoking Rudra, devotees seek his fierce energy to dissolve negative tendencies and his benevolent grace to cultivate inner peace and self-awareness, guiding them toward a higher state of consciousness.
   10. Pūṣan – Pūṣan is the Vedic god associated with prosperity, cattle, and the protection of travelers. As a benevolent deity, Pūṣan ensures the safety of those on journeys, whether they are physical travels or the spiritual journey of life. In addition to his role in securing material well-being and guiding travelers, Pūṣan is also revered as a guide for jivas  in the afterlife, leading them safely to their destined realms. His dual role as both a provider of earthly prosperity and a protector in both this life and beyond makes him a key figure for those seeking both material and spiritual security.
   11. Aśvins – The Aśvins, the twin gods of medicine and healing, are revered in Vedic tradition for their ability to bring miraculous cures and restore health. Associated with the dawn, the Aśvins symbolize the renewal and rejuvenation that comes with each new day. They are often invoked by devotees seeking physical and spiritual well-being, as the Aśvins are believed to possess the power to heal ailments, remove suffering, and bring harmony to both body and mind. Their dual nature as twins also represents the balance and harmony necessary for health, making them compassionate protectors and restorers of life’s vitality.
   12. Bṛhaspati – The god of wisdom, eloquence, and the priest of the gods. Bṛhaspati is also the personification of divine knowledge and the teacher of the Devas.
   13. Uṣas – The goddess of dawn, who ushers in the daylight and dispels darkness. Uṣas is associated with renewal, awakening, and the beginnings of new endeavors.
   14. Ganesha / Ganapati –
       1. Religous / General: Ganesha, also known as Ganapati, is one of the most widely revered deities in Hinduism, symbolizing wisdom, intellect, and the removal of obstacles. He is often invoked at the beginning of new ventures, spiritual practices, or important undertakings to ensure success and smooth progress. Ganesha’s elephant head represents the power of the intellect, while his large ears signify the importance of listening and discernment.
       2. Deeper: In Advaita Vedanta, Ganesha is symbolically regarded as the embodiment of the Supreme Consciousness (Brahman) that is nirguna (without attributes) and nirakara (formless), but is worshipped in a form to help devotees focus. Ganesha's large head represents the wisdom and discrimination (viveka) needed to realize the Self. His removal of obstacles is symbolic of clearing the ignorance (avidya) that obstructs the vision of one's true nature. The Chaturthi festival represents the removal of the four-fold obstacles: ego, attachment, delusion, and ignorance—essential for Self-realization.
          

          What to do on this day:

          1. Meditate and appreciate Self (Atman) as your ordinary self-evident “I am”.
          2. Offer prayers to Ganesha, seeking removal of inner obstacles to self-knowledge.
          3. Practice introspection and cultivate detachment (vairagya) from false identifications.
          4. Chant mantras like “Om Gam Ganapataye Namaḥ” for inner clarity and wisdom.
   15. Saraswati – Saraswati, the goddess of knowledge, wisdom, music, and the arts, embodies the creative and intellectual forces of the universe. She is often depicted with a veena (a musical instrument), symbolizing the harmony of knowledge and the arts. Saraswati is the divine source of all learning and eloquence, guiding the mind and intellect toward higher understanding. She is revered by students, scholars, artists, and seekers of wisdom for her blessings in education, creativity, and eloquence. In spiritual practice, Saraswati is invoked to gain insight, clarity, and the ability to express the divine knowledge that permeates the universe. Her presence inspires the pursuit of truth and the refinement of both thought and speech.
   16. Durga – Durga is the powerful and protective goddess who embodies the divine feminine energy (Shakti) in its most fierce and compassionate form. She is revered as the destroyer of evil and the protector of righteousness. Durga‘s many arms, each holding a weapon, symbolize her ability to combat and overcome the forces of ignorance, ego, and negativity that threaten spiritual progress. She rides a lion or tiger, representing her mastery over power and fearlessness. For devotees, Durga is both a motherly figure who provides protection and a warrior goddess who empowers them to face life's challenges with courage and strength. Invoking Durga in spiritual practice helps to cultivate inner strength, resilience, and the determination to overcome obstacles on the path to self-realization.

Deva, Devi, or Devata?

These terms differ mainly in grammatical gender, with Deva being masculine, Devi being feminine, and Devata being a term that can apply to either, depending on context.

The Cosmic Role of Devas

These Devas are understood as the underlying intelligences or energies that make natural phenomena possible. When we speak of the Devas providing for us through the principle of yajña, we are acknowledging that these natural forces sustain life by maintaining the balance and order of the cosmos.

The Importance of Reciprocation

When one consumes these gifts without offering anything in return—whether through gratitude, service, or acknowledgment—they act out of ignorance (avidyā) and egoism (ahaṅkāra), mistakenly believing themselves to be independent and separate from the whole.

Yajña: More Than Just Sacrifice

Yajña, often translated as “sacrifice,” is not merely a ritual or prayer but a broader concept that encompasses any selfless action performed with the intention of contributing to the greater good.

Yajña vs. Prayer

Unlike prayer, which is typically a personal communication with the divine, yajña is an act of giving back to the world, recognizing that our well-being is intertwined with the well-being of others and the environment.

The Purpose of Yajña

One should engage in yajña because it aligns individual actions with the cosmic order, fostering a sense of unity and purpose that transcends personal gain.

The Principle of “Adhikasya Adhikam Phalam”

The principle of “adhikasya adhikam phalam“ (the greater the effort, the higher the reward), which is rooted in the teachings of the Manusmriti (Chapter 8, Verse 20), applies here, as yajña requires more effort and selflessness than prayer alone, leading to greater spiritual growth and fulfillment.

2) What prompted Arjuna to ask the following question in the beginning of the third chapter?

jyāyasī cetkarmaṇaste matā, buddhirjanārdana
tatkiṁ karmani ghore māṁ niyojayasi keśava

If it be thought by you that ‘Knowledge' is superior to ‘action', O Janārdana, why then, do you, O Keśava, engage me in this terrible action? (3.1)

In the second chapter of the Bhagavad Gītā, Śrī Kṛṣṇa presents Arjuna with two key teachings: the path of knowledge (jñāna) and the path of selfless action (karma). Kṛṣṇa explains that self-knowledge—understanding the true nature of the Self as limitless, non-dual, and ever-free—is the direct means to liberation (mokṣa). However, He also emphasizes that action (karma) is unavoidable due to one's role in the world (svadharma) and must be performed with an attitude of karma yoga—acting without attachment to the results (phala).

This dual emphasis creates confusion for Arjuna. If knowledge is the direct means to liberation, why should he engage in the violent action of battle, which seems contrary to the tranquility associated with knowledge?

Arjuna's question stems from this apparent contradiction: Should he renounce action in favor of pursuing knowledge, or is there a way to integrate the two? Kṛṣṇa‘s teachings clarify that karma yoga (action) is not opposed to jñāna yoga but is a preparatory discipline. By performing one's duties with the right attitude—offering the results to Īśvara (the Lord) and accepting whatever comes as prasāda (grace)—the mind becomes purified (antahkaraṇa-śuddhi). This purified mind is then qualified to assimilate self-knowledge, leading to liberation.

3) Why does the Bhagavad Gītā advise a man to act vigorously?

Man is ever agitated under the influence of the triple tendencies of sattva, rajas and tamas.

Even for a single moment he cannot remain totally inactive. Total inactivity is the character of utterly insentient matter.

Even if we are physically at rest, mentally and intellectually we are active all the time, except during the state of deep sleep. So long as we are under the influence of these three mental tendencies (guṇas), we are helplessly prompted to labour and to act.

Therefore, not to act at all is to disobey the laws of nature, which will bring about a cultural deterioration within us. A person who remains inactive physically will get dissipated in his thoughts. Therefore, the Gita advises him to act with the right attitude (3.5).

4) How does Karma Yoga become a technique of Self-Liberation?

Karma Yoga is the practice of performing one's duties with the right attitude—acting without attachment to the results and dedicating all actions to Īśvara (the Lord). This approach transforms ordinary actions into a means of spiritual growth and self-purification.

Key Points:

1. 1. Withdrawal from Unprofitable Activities: By consciously withdrawing the organs of perception (indriyas) from unproductive or distracting activities, we conserve our mental and physical energy. This energy, which would otherwise be dissipated, is now available for more meaningful pursuits, such as self-inquiry and spiritual practice.
   2. Better quality Work:  When we act without the anxiety of success or failure, we're more clear to give our best. 
   3. Karma Yoga as a Preparation for Jñāna Yoga: Karma Yoga is not an end in itself but a preparatory discipline. It helps in cultivating a pure, focused, and tranquil mind, which is essential for the pursuit of self-knowledge. Once the mind is purified, it can better grasp the teachings of Vedānta.

5) How should a ‘wise man' guide his generation?

na buddhibhedaṁ janayedajñānāṁ karmasaṅginām
joṣayetsarvakarmāṇi vidvānyuktaḥ samācaran

Let no ‘wise man' unsettle the minds of ignorant people, who are attached to action; he should engage them in all actions (I am doer/enjoy. ahaṅkara – ego), himself fulfilling his duties with devotion.  – 3.26

A ‘wise man' (vidvān), who has realized the Self and understands the non-dual nature of reality, should guide his generation with sensitivity and discernment. According to Bhagavad Gītā 3.26, he should not unsettle the minds of those who are still attached to action and identify with the ego (ahaṅkāra) as the doer and enjoyer. Most people are not yet ready to grasp the higher knowledge of the Self and are deeply engaged in their roles and duties. Therefore, rather than disrupting their understanding or creating confusion, the wise man should lead by example. He should diligently perform his own duties with devotion and understanding, embodying the principles of Karma Yoga—acting without attachment to the results and dedicating all actions to Īśvara (the Lord).

6) Even a ‘man of knowledge' acts in accordance with his own nature.” Explain.

The statement “Even a ‘man of knowledge' acts in accordance with his own nature” highlights the powerful influence of one's inherent tendencies (vāsanās) and mental conditioning on behavior, even for those who have intellectually grasped spiritual teachings. A ‘man of knowledge' in this context refers to someone who has studied and understood the principles of Karma Yoga and the nature of the Self as taught in the Bhagavad Gītā. However, mere intellectual understanding is not sufficient to override the deep-seated patterns of thought and behavior that have been ingrained over time.

Each individual's nature is shaped by their past thoughts, actions, and experiences, which create specific mental impressions or vāsanās. These impressions form habitual channels of thinking and acting, often driven by ego-centric desires and attachments. Even when a person knows the correct way to act—performing duties selflessly without attachment to results—their mind may still be influenced by these ingrained tendencies, making it difficult to consistently apply this knowledge in practice. Thus you need to catch yourself and return your mind actively to a new way of thinking, over and over again, until a healthy vasana is developed, that's stronger than the unhealthy vasana.

7) What are internal foes that prevent you from right living?

indriyasyendriyasyārthe rāgadveṣau vyavasthitau
tayorna vaśamāgocchettau hyasya paripanthinau

Attachment (likes) and aversion (dislikes) for the objects of the senses abide in the senses; let none come under their sway; for they are his foes. (3.34)

The internal foes that prevent right living, as highlighted in Bhagavad Gītā 3.34, are attachment (rāga) and aversion (dveṣa) towards the objects of the senses. These forces reside within the senses themselves and influence our interactions with the world. When we allow ourselves to be swayed by these likes and dislikes, they become powerful obstacles to living a balanced and dharmic life.

Attachment arises when we develop a strong preference or craving for certain sensory experiences, leading us to pursue them excessively. For example, a person may develop a strong attachment to tasty food, leading to overeating. While the immediate gratification may seem harmless, the long-term consequences—such as weight gain, health issues, and a negative self-image—can be detrimental. This attachment clouds judgment and disrupts the harmony of the body and mind, making it difficult to live a life of moderation and self-control.

Aversion, on the other hand, is the strong dislike or repulsion we feel towards certain experiences or objects. This can lead to avoidance or negative reactions that are equally disruptive. Both attachment and aversion pull the mind away from equanimity, causing it to oscillate between extremes of desire and repulsion.

These internal foes of rāga and dveṣa, “loot away the joys of right living” by creating mental agitation, leading to actions that are not aligned with one's higher goals.

8) How is unhealthy desire conquered or managed?

Desire is conquered by the Knowledge of the Self. This is made clear in the following verse:

evaṁ buddheḥ paraṁ buddhvā saṁstabhyātmānamātmanā
jahi śatruṁ mahābāho kāmarūpaṁ durāsadam

Thus knowing Him, who is superior to intellect, and restraining the self by the Self, slay you, O mighty-armed, the enemy in the form of ‘desire', no doubt hard indeed to conquer. (3.43)

To truly understand this conquest of desire, we must delve deeper:

1. 1. Nature of Desire: In Advaita Vedanta, desire is seen as a modification of the mind (antaḥkaraṇa vṛtti) arising from a sense of incompleteness or lack. It's rooted in avidyā (ignorance) of our true nature as the limitless Brahman.
   2. Buddheḥ Param (Beyond the Intellect): The Self (Ātman) is beyond the grasp of the intellect. It is the witness-consciousness (sākṣī) that illumines all desires (which are nothing but modifications of the mind). 
   3. Saṁstabhya Ātmānam Ātmanā (Restraining the self by the Self): This implies using viveka (discrimination) and vairāgya (dispassion) to align the mind with the higher knowledge of the Self. It's not suppression, but a natural falling away of desires as one recognizes their ephemeral nature.
   4. Īśvara Arpaṇa Buddhi: Cultivating an attitude of offering all actions and their results to the Divine helps in reducing the binding nature of desires. 
   5. Understanding Vāsanās: Recognizing that desires are often manifestations of deep-seated vāsanās (latent tendencies) helps in not identifying with them.
   6. Pratipakṣa Bhāvana: When faced with strong desires, cultivating the opposite thought can be helpful. For instance, seeing the transient nature of objects of desire.

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The Bhagavad Gītā reference guide used is found here.

23 Oct 2018