21 JUN 2024 · Title: Intellect With Spiritual Wisdom 18th Chapter: verse 45, 47, 51, 52, 53 45th verse: “By engaging in one’s own swadharma, man attains perfection and the highest inner fulfillment.” Swadharma, is work that naturally comes to us “unasked” due to our samskaras and natural traits. It is work that we are supposed to do, that we are qualified to do and that the society expects us to do. We can listen to our inner voice to determine whether we are doing our swadharma. When we do our swadharma, we feel inner contentment. When we do not do our swadharma, we face inner conflict. Swakarma refers to one’s actions. Swadharma is swakarma combined with one’s chosen ideal, something that gives him contentment. For example, when a soldier fights a war for a higher ideal such as removal of a greater injustice, he follows his swadharma. According to Gita, our spiritual progress should reflect in our actions. We can convert our everyday activities as a tool for spiritual development. Whatever we do, if we do with total dedication and with a sense of sanctity and sacredness, we get a sense of fulfillment and inner conflicts are resolved. If we cannot do our duty as an offering to God, we can do it for the good of others. Swadharma is a conflict free way of doing our everyday duty. 47th verse: “Even if doing one’s own swadharma is filled with difficulties or imperfection, one should stick to that. One should avoid the temptation to do other people’s duty.” Society expects us to do our role even if it is imperfect. When we do our swadharma, it loosens our karmic blocks. A beginner’s mind may not cooperate when he starts spiritual practices. This is due to karmic blocks which creates conflict between the mind and the intellect. When we do our swadharma, it generates spiritual energy and loosens the karmic blocks. When we do our Swadharma, we feel inner contentment. We feel: “I have done what I ought to have done” and “I have attained what I ought to have attained.” 51st verse: “One becomes fit to attain the highest spiritual truth when he has (1) a pure intellect (2) the ability to restrain his senses (3) the ability to control his mind and emotional forces with a strong determination to practice his ideal and (4) attained freedom from raga (obsessive attachment) and dwesha (obsessive aversion).” Intellect that acts just as intellect is not necessarily pure. Intellect that acts as wisdom, which has the higher faculty of wisdom to use the intellectual resources for good, higher purpose is a pure intellect. A Rajarshi has the ability to use his intellectual resources for higher purpose. He attains Rajatvam (kingly qualities) with his intellectual resources. He attains Rishitvam (saintly qualities) with his wisdom. As a king, he has great prosperity, dynamism and efficiency. As a saint, he has a calm attitude, can see far into things, and understands the limitations and impermanence of his wealth and powers. Knowledge without wisdom becomes a liability. Knowledge with wisdom becomes a creative force. Betrand Russell said: “Unless we develop wisdom as much as intellect, the development of the intellect will only lead to downfall.” Vedic literature talks of a deity called Medha. Medha has two meanings: (1) The ability to retain higher ideas in the mind (2) Higher faculty to make proper use of what we know and avoid the temptation to use it for a bad purpose. In the 51st verse, Yukta means self-restrained, one who is the master of the senses. Kathopanishad compares human life to a journey on a chariot. Atman is the traveler on the chariot, body is the chariot, intellect is the driver, mind is the reins, senses are the horses, and the sense objects represent the path. Just as horses should not dictate terms to the rider, so also, sense organs should not dictate the terms to the mind. Shankaracharya uses examples from the animal kingdom to explain how one reaches destruction when guided by the senses - Deer (sense of hearing), Elephant (sense of touch). Moth (sense of seeing), Fish (sense of taste), Bee (sense of smell). Each of these creatures reaches death as they are guided by one of their senses. What to speak of humans who have five senses active all the time. If the intellect is pure, then we become free from raga (obsessive attachment) and dwesha (obsessive aversion). A pure intellect enables us to perform our actions as Swadharma – with a sense of sanctity and sacredness and with a sense of detachment. This, in turn, gives us mental equilibrium, and frees us from raga and dwesha. 52nd verse: “Such people with higher faculties like to spend their time in solitude. They practice moderation in food and exercise of the senses. Their words, activity and thought are properly restrained. They practice meditation. They develop a sense of detachment from extreme likes and dislikes. They develop mental equilibrium.” Solitude is a spiritual quality and different from loneliness. Solitude is not just the physical absence of anyone else. It is the mental and emotional state of being with oneself. When the mind and intellect start functioning with inner peace, the person wants to spend time in solitude. Such a person can practice solitude even within a crowd. As we grow in spiritual life, our eating habits, thoughts and senses are naturally disciplined. 53rd verse: ”In such people, egoism, thirst for power, inner pride, lust, tendency to possess material things, selfishness – they slowly disappear. They naturally become calm and quiet. This leads them to the highest spiritual wisdom.” In Gita, there is an evolution of Arjuna’s mind. In the first chapter, he wants to run away from an unpleasant duty. By the 18th chapter, all his doubts are gone.

14 JUN 2024 · 18th Chapter: verse 45, 46, 47, 48, 49 45th verse: “By engaging in one’s own swadharma, man attains perfection and the highest inner fulfillment.” Swadharma, is work that naturally comes to us “unasked”, by virtue of our samskaras and natural traits. We feel such work is our calling/duty. When we do our Swadharma, we find contentment and a sense of fulfillment. Sometimes the work that we are trained for is the same as our swadharma. But sometimes it is not. It is important to engage our mind in some activity that gives us a sense of fulfillment – by doing so, we engage in our swadharma, which helps cultivate a friendly mind. Mind is our friend when it instinctively guides us on the spiritual path and gives us warning signals when undesirable thoughts emerge. The mind which has moved us away from our natural tendency to do what is good for us, and which creates stumbling blocks when we want to implement a change for the good – such a mind is our enemy. Whatever we do, if we do with total dedication and with a sense of sanctity and sacredness, we get a sense of fulfillment. This way we can spiritualize all secular activities. A verse in Mahabharata says: “Our body, mind, intellect – all can be used to attain something immortal. These are non-eternal, but they can be used as resources to attain spiritually everlasting fulfillment.” The 46th verse refers to the highest concept of Truth and how we can attain that highest Truth by doing our Swadharma. This highest concept is a spiritual reality that is all-pervading, immanent and transcendental. As we evolve in spiritual life, our idea of God evolves. In the beginning, we think of a creator God, confined to a place of worship and a book. At the highest level, we see it as the spiritual reality that is all-pervading, immanent and transcendental. In the beginning, there is a line of demarcation between the secular and spiritual. At the highest level, every secular activity is given a spiritual orientation – the line of demarcation between secular and spiritual disappears. We look upon every act as an act of worship. We look upon every living being and the whole phenomenal world as an expression of the divine. Such a person attains the highest inner fulfillment. 47th verse: “There are certain types of work that are determined by our samskaras, that we want to do and that gives us contentment. That alone is our chosen role (swadharma). Even if doing one’s own chosen role is filled with difficulties or imperfection, one should stick to that. One should avoid the temptation to do other people’s duty.” Vedanta believes in the law of karma and the doctrine of reincarnation. Every action that we do is determined by our swabhava and samskaras. Swabhava is our inherent nature that determines our outlook to life and our actions. Swabhava is based on our samskaras.  Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. Samskaras express through our determination to act in a certain manner, called Sankalpa. Sankalpa leads to further actions. This wheel continues, and it shapes our Swabhava. In spiritual life, we are all individual travelers gathering samskaras in each life and shaping our Swabhava. Our journey comes to an end when we experience and realize our true identity as the Atman. 48th verse: “Fire is invariably mixed with smoke. Similarly, every kind of work is invariably mixed with some imperfection and inconvenience. Sometimes the results of the activity are favorable and sometimes not. Therefore, one should never give up one’s swadharma despite the challenges.” Rajarshi is a person who has the dual qualities of a king (Rajatvam) and a saint (Rishitvam). As a king, he has great prosperity, dynamism and efficiency. As a saint, he has a calm attitude, can see far into things, and understands the limitations and impermanence of his wealth and powers. In a rajarshi, the philosophical aspect comes from sattva guna and the kingly aspect comes from rajo guna. His rajo guna is dominated and regulated by sattva guna. One has to understand where he stands and start climbing the ladder from tamo guna to rajo guna to sattva guna. 49th verse: “One should do his actions without obsessive attachment to material things. One should practice self-restraint through control of the mind and the five senses. One should keep in mind the impermanence of the empirical world. Once this impermanence is kept in mind, it helps us develop a unique spiritual common sense which is the most important characteristic of a Rajarshi. This spiritual common sense ultimately helps us get freedom from desires for undesirable things.” Advaita is not an intellectual concept – it is a matter of experience. One has to travel a long distance from concept to experience. We evolve from life to life. When we do our work without attachment, our mind becomes pure, and advaitic experience will ultimately be the result. Anyone can start the journey at any moment by beginning to do their secular activities with a spiritual attitude.

7 JUN 2024 · 18th Chapter: verse 40, 41, 42, 43, 44 40th verse: “Everyone in this world is dictated by these three gunas.” Lord Krishna divides human traits in three areas – sattvic, rajasik and tamasik. A sattvic person is calm and serene even in difficult situations. A rajasik person is swayed by his circumstances. A tamasik person is lazy, confused and deluded. The sattvic person has emotional equanimity. He is not elated in success and he is not devastated in failure. The rajasic person is swayed by success and failure. Lord Krishna discusses these traits because he wants us to combine action with mental equilibrium. Understanding that everything in this world is transient – success, failure, heath and so on – we should develop an attitude that helps us remain in perfect equanimity of mind even in difficult situations. The 41st verse onwards, Lord Krishna discusses four groups of people based on people’s innate spiritual qualities (gunas). These four groups are: (1) Brahmana (2) Kshatriya (3) Vaishya (4) Sudra. In Hindu tradition, there were also four stages of human life and four values which guide human life. The four stages of human life are Brahmacharya (student), Grhastha (householder), Vanaprastha (forest hermitage) and Sannyasa (renunciate). Manu Smriti says that when one sees the face of his grandchild, when his face begins to wrinkle and when his hair begins to turn grey, he should retire to a life of hermitage. The four values that guide human life are dharma, artha, kama, and moksha. Kama represents our desires, what we want to achieve. Artha represents the means to achieve those goals. Dharma represents a set of moral disciplines that guide and regulate our pursuit of artha and kama. Moksha represents the highest value in human existence and means liberation from the bondage of samsara. 42nd verse: “Who is a brahmana? Lord Krishna lists the following qualities: Shama (control of mind), dama (control of the senses), Tapah (austerities for a higher purpose), saucha (mental and physical purity), kshantih (forbearance), uprightness, jnanam (natural inclination for knowledge), vijnanam (realization), astikyam (belief in the law of karma and doctrine of reincarnation). 43rd verse: “Who is a Kshatriya? Lord Krishna lists the following qualities: ambition for power, boldness, fortitude, dexterity, not running away from battle, generosity, assertion of freedom.” 44th verse: “Who is a Vaishya? Lord Krishna lists the following duties: agriculture, cattle rearing and trade – an inclination to do business and acquire wealth.” In the midst of earning wealth, the Vaishya may engage in higher duties such as charity. These duties are based on the social circumstances that prevailed when Gita was written. 44th verse: “Who is a Sudra? Lord Krishna lists the following duties: not interested in higher values, want to do simple service.” Lord Krishna lists these four groups to represent four levels of human evolution. We can always climb up the ladder, acquire sattvic qualities, and become a Brahmana. Shankaracharya defines Brahmana as one who has a dominance of Sattva-guna and in whom Rajo guna is secondary. Shankaracharya defines Kshatriya as one who has a dominance of Rajo-guna, and in whom sattva-guna is secondary. Shankaracharya defines Vaishya as one who has a dominance of Rajo-guna, and in whom tamo-guna is secondary. Shankaracharya defines Sudra as one who has a dominance of Tamo-guna, and in whom Rajo-guna is secondary. Highest spiritual evolution happens when we transcend the three gunas. Such a person is called Guṇātita. One has to be fully established in sattva guna to transcend the three gunas. In spiritual life, we are all individual travelers. Just like someone traveling in a train meets other travelers – similarly, it is an accidental meeting with our near and dear ones in this life. Our journey comes to an end when we experience and realize our true identity as the Atman.

11 MAY 2024 · Title: The Three Levels of Intellect and Happiness 18th Chapter: verse 26, 27, 28, 30, 31, 32, 37, 38, 39 Lord Krishna divides human traits in three areas – sattvic, rajasik and tamasik. Jnanam (knowledge), karta (doer), karma (action), buddhi (intellect) and sukham (happiness) – all can be divided into these three traits. We can infer which trait is predominant in a person by observing his external temperament. A sattvik person is calm and serene even in difficult situations. A rajasik person is swayed by his circumstances. A tamasik person is dull and non-responsive., not understanding what is happening around him. The 26th, 27th and 28th verses discuss the three levels of refinement of karta (doer) - sattvik, rajasik and tamasik. 26th verse: “Who is a sattvik karta? He is totally devoid of any attachment. He does a lot of good things but does not identify himself as the doer.” If we engage in a lot of work without sense of doer ship, we are not fatigued. The body may take a toll, but the mind stays fresh. 27th verse: “Who is rajasik karta? His mind moves from one polar opposite to another, from extreme joy to depression. When he gets expected results, he is overjoyed (harsha). When he does not get expected results, he is depressed (shoka). Obsessed by what he is doing, he is mentally fatigued.” 28th verse: “Who is tamasik karta? He is totally disturbed, crude, without politeness, dishonest, malicious, indolent, never in a happy mood, arrogant and perpetually procrastinating.” The tamasik karta is always unhappy seeing the whole world as his enemy and seeing the whole world as doing injustice to him. The 30th, 31st and 32nd verses discuss the three levels of refinement of buddhi (intellect) - sattvik, rajasik and tamasik. 30th verse: “What is an example of sattvik, most refined intellect? That intellect by which one knows what ought to be done, how it ought to be done, what ought not to be done, how to begin and retire from work, and how to combine action and contemplation, how to avoid actions that create bondage, is sattvik.” Work can bring desires and ambitions that are not helpful. One should do his duty properly but have the ability to say “NO” to his own mind. According to Patanjali Yoga Sutras, a spiritual seeker should practice friendliness (Maitri) towards fellow spiritual seekers, practice compassion (Karuna) towards those who are less evolved, practice happiness (Mudita) towards those who are more evolved and practice a filtering attitude (Upeksha) towards those who may shake his faith. 31st verse: “What is an example of rajasik intellect? That intellect by which one mixes up dharma (righteousness) and adharma (unrighteousness),  by which one does not have the discerning wisdom to choose what is to be done and what is to be avoided, is rajasik.” 32nd verse: “What is an example of tamasik intellect? That intellect which enveloped in ignorance and delusion covers the truth and sees everything in an inverted way, which considers dharma as adharma and adharma as dharma, which deliberately thinks that doing something wrong is the best thing for the world, is tamasik.” In the Mahabharata, Duryodhana says: “I know what the right thing is to do, but I cannot do that. I know what the wrong thing is to do, but I cannot resist from doing it.” People with tamasik intellect have an obsession to do something which eventually brings their own downfall. How do we know that we are following the path of dharma? We feel inner tranquility and contentment. We feel – “I have done what I ought to have done and I have attained what I ought to have attained.” The 37th, 38th and 39th verses discuss the three levels of refinement of sukham (happiness) - sattvik, rajasik and tamasik. 37th verse: “What is the nature of sattvik happiness? Certain activities appear in the beginning to be like poison (difficult and painful), but eventually is like nectar (brings greatness, joy and contentment) – such happiness is sattvik. 38th verse: “What is the nature of rajasik happiness? Certain activities which are like nectar in the beginning (which appear to be very pleasant because they are the result of senses and mind coming in contact with objects of enjoyment), but which are like poison in the end (which inevitably lead to unpleasant outcomes) – such happiness is rajasik. 39th verse: “What is the nature of tamasik happiness? The happiness which is delusive and unpleasant both in the beginning and in the end, which is the result of laziness, delusion, ignorance, which is the result of understanding dharma as adharma, is tamasik.” To develop bhakti, one should have a strong desire to get out of the cycle of happiness and unhappiness. Second, one should pray to God or engage in karma yoga. Third, one should read about the life and teachings of great spiritual personalities. While the condition of the mind affects our actions, our actions also affect the mind. Good. Noble actions done without a selfish motive generate spiritual energy and create more sattvik qualities in the mind. We always function at the emotional level, not intellectual level. Through spiritual practices, what we know intellectually, we should strive to become our emotional state. 

10 MAY 2024 · Title: The Three Traits of Karta 18th Chapter: verse 20, 21, 22, 23, 24, 25, 26, 27 Gita is a condensation of the entire vedic literature. The 18th chapter is a condensation of entire Gita. Lord Krishna divides human traits in three areas – sattvic, rajasik and tamasik. Jnanam (knowledge), karta (doer), karma (action) and buddhi (intellect) – all can be divided into these three traits. Jnanam refers to our perception of life, how we interpret life. Karma is any kind of activity that we engage in. Karta is how we act and define ourselves in terms of what we do. Buddhi refers to the workings of our emotional system. If we understand our traits in all of these four areas, we can transform and improve ourselves. We can infer which trait is predominant in a person by observing his external temperament. A sattvik person is calm and serene even in difficult situations. A rajasik person is swayed by his circumstances. A tamasik person is dull and non-responsive., not understanding what is happening around him. These traits can also be applied to food. Sattvik food keeps us serene. Rajasik food creates excitement. Tamasik food makes us sleepy, confused and deluded. The 20th, 21st and 22nd verses discuss the three levels of refinement of knowledge - sattvik, rajasik and tamasik. They discuss how people with these three gunas comprehend different situations. The 20th verse describes the sattvik nature of knowledge. “That knowledge by which one sees the one supreme reality which is immanent, which is all-pervading, which remains the same without division, which is the indweller in every being, is Sattvik knowledge.” Even when perceiving the differences in the world, he keeps in mind the presence of the divine as the unifying factor everywhere. 21st verse: “That knowledge by which one sees everything as different from everything else, by which one sees certain people as eternally good and certain people as eternally bad, is rajasik knowledge.” 22nd verse: “There are people who may have a small, petty idea, which may be irrational, but still, they think that their perception alone is correct. Everything else is false. The knowledge of such people is tamasik.” The 23rd, 24th and 25th verses discuss the three levels of refinement of actions - sattvik, rajasik and tamasik. The way we act and perform our responsibilities is also a sign of spiritual growth. 23rd verse: “When we do our actions considering it as our sacred duty, without extreme attachment, without aversion to anyone, without any selfish expectations of benefits – such action is sattvik.” 24th verse: “Actions that are done with selfish desire, and which are done with strain to the mental system, are rajasik.” Actions done without selfish motives and attachment keeps the mind tranquil. Actions done with selfish motives and attachment unsettles our mind and emotional system. 25th verse: “People who are reckless and ruthless, who do not worry about consequences, who are slaves of their impulses, who do not worry about loss of money or resources, who do not worry about whether their actions bring harm to others, who want to finish the action at any cost – their actions are tamasik.” Lord Krishna describes Karma Yoga as a method by which we can make ourselves sattvik. At a mental level, we do not have control over what thought comes next. At a physical level, we have more freedom. By doing noble activities without selfish motives, in the midst of our normal professional duties, we generate spiritual energy and deposit more sattvik properties in the mental system. The 26th, 27th and 28th verses discuss the three levels of refinement of karta (doer) - sattvik, rajasik and tamasik. 26th verse: “Who is a sattvik karta? He is totally devoid of any attachment. He does a lot of good things but does not identify himself as the doer.” If we engage in a lot of work without sense of doer ship, we are not fatigued. The body may take a toll, but the mind stays fresh. Shankaracharya says: “The kindergarten of spiritual life is to engage in some good noble activity.” That approach is described in the 26th verse. It turns the mind sattvik. At the age of seven,  Shankaracharya  became a monk. By the age of eight, he had read the scriptures. By the age of sixteen, he had mastered the scriptures and written philosophical discourses. We read the Gita today because of his commentaries. He walked the Indian subcontinent four times and left by the age of thirty-two. Sister Nivedita says on Shankaracharya’s greatness: “This is greatness that we can only appreciate from a distance but can never understand.” 27th verse: “Who is rajasik karta? His mind moves from one polar opposite to another, from extreme joy to depression. When he gets expected results, he is overjoyed (harsha). When he does not get expected results, he is depressed (shoka). Obsessed by what he is doing, he is mentally fatigued.” The secret to happiness is to stop looking for happiness all the time. The way to get rid of obsessive attachment is to feed the mind with great spiritual ideas, give it good mental food.

3 MAY 2024 · Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion. Gunas are not visible and cannot be physically verified. We can infer which guna is predominant in a person by observing his external temperament. A sattvic person is calm and serene even in difficult situations. A rajasic person is swayed by his circumstances. A tamasic person is dull and non-responsive., not understanding what is happening around him. The 20th, 21st and 22nd verses discuss the three levels of refinement of knowledge - sattvik, rajasik and tamasic. They discuss how people with these three gunas comprehend different situations. The 20th verse describes the Sattvik nature of knowledge. “That knowledge by which one sees the one supreme reality which is immanent, which is all-pervading, which remains the same without division, which is the indweller in every being, is Sattvik knowledge.” The person endowed with sattvik knowledge sees unity and oneness behind diversity. He sees humanity as one spiritual family. Even when perceiving the differences in the world, he keeps in mind the presence of the divine as the unifying factor everywhere. This was the central theme of Swami Vivekananda’s talk in Chicago in 1983 at the Parliament of  Religions. He emphasized the spiritual unity and oneness of creation. 21st verse: “That knowledge by which one sees everything as different from everything else, by which one sees certain people as eternally good and certain people as eternally bad, is Rajasik knowledge.” The sattvik person also sees the differences, but he understands that the differences are not eternal. They are due to different temperaments driven by the three gunas. Behind them, he sees the unifying divine reality. The rajasik person sees the differences as eternal. Sri Ramakrishna and Jesus Christ were born in two different cultures, spoke different languages, wore different types of dresses and used different parables. But behind these differences, there was unity at the spiritual level. The rajasic person overlooks the unifying principle and focuses on the differences. The sattvik person focuses on the unity. It is a matter of our spiritual evolution., 22nd verse: “There are people who may have a small, petty idea, which may be irrational, but still they believe in that idea as being very great and are attached to it, and they think everyone should accept that idea, even though the idea is tribalistic and not humanistic – the knowledge of such people is Tamasik.” The 23rd, 24th and 25th verses discuss the three levels of refinement of actions - sattvik, rajasik and tamasic. The way we act and perform our responsibilities is also a sign of spiritual growth. Shankaracharya says in his commentaries: “The same divine principle is present in all living beings. It is called Atman. The way the Atman functions could be different from person to person, but the same Atman is present in all, as it is all-pervading. The differences in human emotions and feelings reflects in the way we deal with others.” For example, in the 20th verse of the 17th chapter, Lord Krishna describes the sattvik level of charity. “Charity done with the attitude “It is my duty to help this person”, done in the right manner without any expectation of return, given to someone who is in need of it, who will use it for constructive purpose, and done at the right place and time – such charity is Sattvik.” In the 22nd verse of the 17th chapter, Lord Krishna says: “Charity done at the wrong place, at the wrong time, or to unworthy person or without regard for rules and etiquette – such charity is Tamasik.” 23rd verse of 18th chapter: “When we do our actions considering it as our sacred duty, without extreme attachment, without aversion to anyone, without any selfish expectations of benefits – such action is Sattvik.” Actions done without selfish motives and attachment keeps the mind tranquil and become a steppingstone and great help in our spiritual life. Actions done with selfish motives and attachment unsettles our mind and emotional system and take us backward in spiritual life. 24th verse: “Actions that are done with selfish desire, and which are done with strain to the mental system, are Rajasik.” Such actions may give us empirical success, but they are accompanied by agony and anxiety. Workaholics are an example as they perform their actions with lot of calculations and expectations. 25th verse: “People who are reckless and ruthless, who do not worry about consequences, who are slaves of their impulses, who do not worry about loss of money or resources, who do not worry about whether their actions bring harm to others, who want to finish the action at any cost – their actions are tamasik.”  

16 FEB 2024 · The 13th, 14th and 15th verses discuss the five factors involved in any kind of activity. 14th verse: “In any activity, there are five factors involved. (1) adhiṣhṭhānam – The body-mind-complex, which is the basis of all actions. (2) kartā – the agent of action, which is the jivatma. (3) karaṇam – Different instruments of action, such as the senses of perception and action. (4) pṛithak cheṣhṭāḥ - Different gestures and body movement. (5) daivam – the unknown factor in all activity, which is beyond human grasp. In laboratory science experiments, we can predict the result. But life is beyond human calculations. In life, there is Daivam - an unknown, unpredictable factor that makes life beautiful and worth living. Take the example of aa very successful entrepreneur. In the beginning itself, if he is aware of all the difficulties he has to face in the journey, he may never embark on the journey. The unknown factor and the optimism that the next step may be easier keeps him going. The basis of Daivam is in the law of karma and the doctrine of reincarnation. Daivam is constituted by our own karmas over many life cycles. Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. These Samskaras form our character and determine further actions and influence Daivam (the unknown factor). Positive daivam can be generated by doing unselfish, noble activities, reading of scriptures and through holy associations. 15th verse: “Whatever action we perform with our body, speech and mind – whether it be a right or wrong action, these five factors are involved in those action.” An action is good if it produces positive daivam. Its opposite is bad action. The 42nd verse of the 18th chapter describe the characteristics of a person who is inclined to do the right action – withdrawing the mind from temptations, sense control, focused on noble causes, internal and external purity, straightforwardness, learn what is worth learning form the empirical world, strong belief that wrong actions do not help in the future. 16th verse: “Those who are with an unrefined intellect and mind identify with the body and have a strong sense of doer ship. They think: “My atma is my body. I should give as much pleasure to this body. They do not understand the daivam aspect.” This verse is a reference to Charvakas, the school of Indian materialism. They taught: “Might is right. We should not believe what we cannot see with our own eyes. Live in the present - don’t think of yesterday or tomorrow. Don’t think of anything other than giving pleasure to this body.” The true interpretation of “Living in the present” is grounded in the fundamental impermanence of the empirical world. Due to this impermanence, we should focus on the right actions in the present but with a sense of detachment. 17th verse: “Those whose mind, body, thoughts are refined by listening to spiritual instructions, they are free from the sense of doer ship. They think: “I am not this body. There is a divine element within me.” 18th verse: “Knowledge, the known and the knower – these are the three factors that prompt action. The instrument of action, the action itself and the doer – these are the three constituents of action.” Any activity is prompted by three factors – the knower, what is to be known and the act of knowing. For example, when one meditates, there are three factors: (1) Dhyata – the one who meditates (2) Dhyeya – the object of meditation and (3) Dhyanam – the act of meditation. In the 19th verse, Lord Krishna states that knowledge, action and doer have three levels of refinement – sattvik, rajasik and tamasik. The 20th verse describes the Sattvik nature of knowledge. “That knowledge by which one sees the one supreme reality which is immanent, which is all-pervading, which remains the same without division, which is the indweller in every being, is Sattvik knowledge.” Whatever divides is inferior. Whatever harmonizes is superior. In spiritual path, one progresses from many to one, from plurality to oneness. Vedanta accepts plurality. Behind everything, there is one reality. Diversity is the penultimate stage. Beyond that, at the experience level, there is oneness and unity. Bhakti is a preparatory stage towards the highest advaitic experience.

3 FEB 2024 · 5th verse: “The three virtues of Yajna, dana and tapah should not be given up. These three virtues become natural to the enlightened and become the means to those aspiring to be enlightened.” 6th verse: “Yajna, dana and tapah should be performed giving up our attachment to the results and our selfish desire to enjoy the results of the work.” Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness, for the good of others, and as an offering to God. Dana refers to any act of compassion, kindness and charity meant to help others. Tapah means austerity, activities that we do with the mind and senses focused on a single purpose. The panchamahayajna should be performed by everyone. These five yajnas are: Brahma Yajna – We perform this yajna when we discuss great ideas and spread the noble idea of spiritual universalism. This is the way we pay back to ancient sages. Pitri Yajna – We perform this yajna when we do rituals to preserve the sacred memory of our ancestors. When we are grateful to our ancestors, we will be able to transmit their values to the next generation. This is the way we pay back to our ancestors. Deva yajna – We perform this yajna when we preserve the memory of divine beings (devas). Bhuta yajna – We perform this yajna when we take care of other living beings (such as animals), nature and earth. We should look upon ourselves as guests of earth, not masters of earth. We should be kind and compassionate to other beings. Nara Yajna - We perform this yajna when we show hospitality to fellow human beings. The panchamahayajna should be practiced by everyone. They are natural to the enlightened. For others, it is a means to get enlightenment. The 4th, 7th, 8th, and 9th verses describe the three forms of tyagas. Of these three, only one is ideal (verse 9) – the other two are not desirable. 4th verse: “Relinquishment is of three types – sattvik, rajasik and tamasik.” The 8th verse describes the worst form of tyaga, which is rajasik. “There are a set of people who find work difficult or painful. They provide false justifications for not taking up the tasks that they are expected to do. Then they boast in front of others that they have relinquished.” The 7th verse explains tamasik tyaga. “Those who give up because they are under the wrong notion, who imagine that they can live in peace and meditative mood by running away from their duties and obligations, their relinquishment is tamasik.” The 9th verse describes the ideal way of tyaga. “Those who do not give up work, who perform the actions enjoined by the scriptures, but who mentally renounce the fruits of the work, their tyaga is sattvik.” Our focus should not be on karma-tyaga. Instead, it should be on karma-phala-tyaga. We do not give up work; we transcend work. Giving up work is easy – a lazy person can do it. It is more difficult to do all our duties with full efficiency but without any selfish desire and attachment to the results. Selfish attachment is the most difficult to renounce. Mystics and great spiritual men were always active but had no selfish attachment to results. We can never run away from our core duties and responsibilities. They will follow us. Even if we are physically lazy, the mind will not stay inactive. In fact, people may feel more tired sitting quiet. The best way is to change our perspective towards work, as a sattvik person does. Then work won’t bother us. There is an earlier verse in the Gita which compares two brothers. Both work with equal efficiency and are successful. However, one is not attached to success while the other is attached. The former practices the ideal of renunciation and is contented. The other sways between happiness and unhappiness. When we carry a heavy weight on our head, we feel it. However, if a one-millimeter gap is created between the head and the weight, we do not feel it at all. When we are detached from results of actions, it is like creating the one-millimeter gap. 10th verse: “A spiritual person endowed with sattva guna is even minded in all forms of action as he has renounced selfish attachment to results. He is free from doubts. He does not blame or praise any form of work, irrespective of whether it leads to temporary happiness or not.” If we do not practice detachment, we may get temporary happiness but not contentment or everlasting happiness. The happiness that we normally experience is only a temporary absence of unhappiness. They are two sides of the same coin. To get to contentment, we have to stop the pursuit of temporary happiness and detach ourselves from the results of action. 11th verse: “It is impossible for anyone with body consciousness to remain in total inaction at mental and physical level. One should renounce the fruits of action. He should transcend action by being active at the physical and mental level but identifying with the Atman, knowing that the body and senses are in the hands of a higher power.” In spiritual life, there is a gradual ascent towards transcending action. If someone is lazy, the first stage is to become active with selfish desires. In the next stage, the person can mentally offer the results to God or for the welfare of humanity. This has a healing effect on his mind. The 18th verse of the 4th chapter says: “One who sees inaction in action, and action in inaction, is a Yogi.” He is (1) Buddhiman – wise person, who understands Swadharma (2) Yuktaha – a Yogi (3) Krtsna-Karmakrt – does everything with a smile, unattached. If one identifies himself with Atman, he can remain as if he is inactive, seeing inaction in action. He identifies himself beyond action and inaction. What does action in inaction mean? Inaction in Gita implies withdrawal from action. There is no action for Atman, so there is nothing to withdraw from. One cannot withdraw from action, unless there is action. 12th verse: “For those who have not renounced the results of action, they experience results that are threefold: sometimes agreeable, sometimes disagreeable, and sometimes mixed. Those who have renounced the fruits of action, experience no effect on their mental system from their actions.” Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. These Samskaras form our character and determine further actions. The existing storehouse of negative samskaras can be nullified with a new storehouse of positive samskaras. Positive samskaras are generated by doing unselfish, noble activities, reading of scriptures and through holy associations. When we practice attachment towards a higher goal, it helps us practice non-attachment towards the results of our day-to-day actions.

26 JAN 2024 · Title: Yajna, Dana and Tapah Should Not be Given Up 18th Chapter: verse 3, 4, 5, 6, 7 3rd verse: “According to Samkhya philosophy, all actions should be given up. According to Mimamsa philosophy, performance of Yajna, dana and tapah should not be given up.” According to Kapila and Samkhya philosophy, every action is mixed with some imperfection and, therefore, it should be given up. Mimamsa philosophy upholds the views of the vedas and says that Yajna, dana and tapah – activities which serve the good of others – should not be given up. Yajna refers to any noble, unselfish deed that is done with a sense of sanctity and sacredness, for the good of others, and as an offering to God. Dana refers to any act of compassion, kindness and charity meant to help others. Tapah means austerity, activities that we do with the mind and senses focused on a single purpose. The 4th verse is a response from Lord Krishna to a request that Arjuna makes in the 7th verse of the 2nd chapter. There Arjuna expresses his helplessness and asks Lord Krishna to tell him what he should do. He surrenders himself to the will of the Lord (prapannam). If a glass is half full of water and we pour milk in it, it will only have 50% milk. However, if we empty the glass and then pour milk, it will have 100% milk. Similarly, when we empty our mind and surrender to God, the mind can then be filled with the pure milk of God’s grace. Those who have completely surrendered to God or who have reached the highest spiritual enlightenment, they live in constant communion with God and do not have to worry about dos and don’ts. It is impossible for them to do anything wrong. They are like a pencil which does not assert its independence and only operates as a tool in the master’s hands. Those who have not reached the highest level have to be reminded of moral values such as truthfulness, non-stealing, practicing unselfishness, and so on. According to Shankaracharya, whenever scriptures describe characteristics of an enlightened person, these characteristics constitute the road by which we should travel to reach the goal that the enlightened person has reached. 5th verse: “The three virtues of Yajna, dana and tapah should not be given up. These three virtues become natural to the enlightened and become the means to those aspiring to be enlightened.” The panchamahayajna should be performed by everyone. These five yajnas are: Brahma Yajna – We perform this yajna when we discuss great ideas and spread the noble idea of spiritual universalism. This is the way we pay back to ancient sages. Pitri Yajna – We perform this yajna when we do rituals to preserve the sacred memory of our ancestors. When we are grateful to our ancestors, we will be able to transmit their values to the next generation. This is the way we pay back to our ancestors. Deva yajna – We perform this yajna when we preserve the memory of divine beings (devas). Bhuta yajna – We perform this yajna when we take care of other living beings (such as animals), nature and earth. We should look upon ourselves as guests of earth, not masters of earth. We should be kind and compassionate to other beings. Nara Yajna - We perform this yajna when we show hospitality to fellow human beings. The panchamahayajna should be practiced by everyone. They are natural to the enlightened. For others, it is a means to get enlightenment. In the Vishnu Purana, there is a verse, which says: “Those who give up their own Swakarma and Swadharma, who do not take care of their parents and elders, who are cruel to other beings, who treat ancient tradition with a sense of indifference, who break the principles of panchamahayajna, such people are fools as their prayers won’t be taken seriously by God.” 6th verse: “Yajna, dana and tapah should be performed giving up our attachment to the results and our selfish desire to enjoy the results of the work.” Those who cannot practice total detachment, they should start by performing these activities with attachment. Slowly, they will evolve to naturally be good human beings and will be able to perform these activities without selfish motives. 4th and 7th verse: “4th verse: Relinquishment is of three types – sattvik, rajasik and tamasik.” The 7th verse explains tamasik relinquishment. “Those who imagine that they can live in peace and meditative mood by running away from their duties and obligations, they are deluded. Their relinquishment is tamasik.” We can never run away from our core duties and responsibilities. They will follow us. Even if we are physically lazy, the mind will not stay inactive. In fact, people may feel more tired sitting quiet. The best way is to change our perspective towards work, as a sattvik person does. Then work won’t bother us.

19 JAN 2024 · The 18th chapter is the longest and is about moksha-sannyasa-yoga. It is also considered as a condensation of the previous 17 chapters. Moksha represents the highest value in human existence and means liberation from the bondage of samsara. Sannyasa means giving up the feeling up doer-ship and the renouncement of ego. According to Hindu tradition, four values guide human life – dharma, artha, kama, and moksha. Kama represents our desires, what we want to achieve. Artha represents the means to achieve those goals. Dharma represents a set of moral disciplines that guide and regulate our pursuit of artha and kama. When we do not violate the path of dharma, then we can focus on something higher than artha and kama. That gives a new meaning to life. Life becomes more livable and enjoyable. The realization of the imperfections of worldly enjoyments brings about the pursuit of something higher and transcendental. This divine discontent is called Parinama Dukha, and it is the springboard of spiritual wisdom. These are two stages in our pursuit of the transcendental. First stage is one where we use the higher transcendental value to guide our daily life. At a higher stage, we attain the higher transcendental value and become a mendicant. It is important to understand that in Gita, the principles of dharma, artha, kama, and moksha are primarily meant to be applied at an individual level (not at a macro, society level), for one’s own spiritual development in everyday life. In Hindu tradition, there is a method of understanding the central theme of a book, which is comprised of six elements: Upakrama-Upasamhara (commencement, conclusion), Abhyasa (practice or reiteration), Apurvata (novelty), Phalam (practical utility), Arthavada (glorifying statement) and Upapatti (logical analysis). Upakrama-Upasamhara – Normally, the beginning and conclusion should be the same. Gita does not begin with a focus on action It starts with Arjuna’s dilemma, which was due to ignorance. When this ignorance was removed through knowledge, he became a man of action. Arjuna’s last statement in the Gita is: “I am now free of all doubts. I shall act according to your instructions.” Abhyasa – Gita repeatedly talks about efficiency, detachment, bhakti, and karma yoga. It emphasizes that jnanam is necessary to be active in an intelligent manner. Apurvata – If something is stated in Gita but is not stated elsewhere, then it must be the central theme of Gita. Arthavada - Gita ends with the glorifying verse: “Wherever the ideals of action and contemplation are present, there will be victory, prosperity, justice and stability of life.” This verse is a condensation of the 18th chapter. Upapatti – Gita gives a logical analysis to drive the idea: “Live in this world, work for prosperity, but know that this alone will not bring lasting peace and happiness.” The central theme of Gita combines the four values of dharma, artha, kama and moksha. Based on dharma, we should live in this world. Over time, we realize the true status we should give to worldly life and start thinking of higher transcendental values. 3rd verse: “According to scholars and sages, performance of Yajna, dana and tapah should not be given up.” Sannyasa does not mean being physically inactive. Lord Krishna states in the 3rd chapter: “A person who thinks who is active without the idea of yajna, that person gets bound to this world.” Yajna refers to any noble, unselfish activity done for the good of others and as an offering to God – activities done as yajna don’t lead to bondage. In the same chapter, Lord Krishna gives a warning: “A person who deliberately gives up his duties and imagines that he is going towards moksha, he is a hypocrite.” All great spiritual men of the word, such as Shankaracharya, were active. The status of householder is supreme in Hindu tradition. It should be understood before we discuss sannyasa. Jainism and Buddhism are oriented towards sannyasa. Hinduism is not a negation of life. Rather it is a balanced approach towards life. Hinduism emphasizes that we should follow the four values: dharma, artha, kama, and moksha. Hinduism gives a very high stature to mother and wife. One of Panini’s verses says: “If a husband performs a vedic ritual without his wife, it is considered incomplete.” Another verse says: “A house without a mother and wife is like a forest.” There are two levels of Sannyasa. The primary is Mukhya sannyasa, where one takes to sannyasa because of one’s natural evolution. Buddha’s renunciation and Yajnavalkya’s renunciation in the Brihadaranyaka Upanishad are examples of such sannyasa. The secondary is Gauna sannyasa, where one is ordained into sannyasa by an institution. Sannyasa does not mean physically giving up wealth and resources. One must give up one’s selfish sense of ownership. Without the ideal of renunciation, one won’t be able to use his resources for the good of others. The richest man can be a man of renunciation – King Janaka was one such example. On the other hand, the poorest man can be a man of tremendous attachment. Besides Bhagavad Gita, there are other gems in the Mahabharata. One example is Vyadha Gita. Vyadha became a jivan mukta through his spiritual practices. Upon attaining the highest realization, he did not give up his profession as a butcher. He continued his secular activities, fully established in his true spiritual identity. His dialogue with another saint constitutes Vyadha Gita. In the 11th chapter, Arjuna experiences the vision of the universal form of the divine. Lord Krishna shows that all the different creatures, animals, suns, moons, stars, galaxies, human beings, celestial beings – they all originate, exist, dissolve and re-emerge within that cosmic divine form. When Arjuna gets this vision, he is freed from all doubts. He understood that he is not just a body-mind complex with one life.