Bhagavad Gita Ch18 part 03 on 25 December 2021

Full Transcript(Not Corrected)

Om Jananim Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Shritva Pranamami Muhur Muhu Vasudevasutam Devam Kamsa Chanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadogavo Dogda Gopalanandana Partho Vatsa Sudhir Bhokta Dugdham Geetam Ritam Mahat Mukham Karoti Vachalam Pangum Langhayate Girim Yath Kripathamaham Vande Paramanandamadham We have entered into the 18th and the last chapter of the Bhagavad Gita, all by God's grace. This chapter has 17 eight shlokas and this chapter is considered as the summation by Bhagavan Krishna of all the previous chapters and this chapter is known as Moksha Sanyasa Yogaha. Renounce everything if you want Moksha, whatever is Anatma that has to be renounced and in brief the Lord is again whatever He said with a slight addition He is going to reiterate the same thing. Now this chapter starts with a question from Arjuna. Throughout the past 17 or almost 16 chapters I have been hearing about two words. I am not yet clear about the meaning of these two words. One is called Tyaga, another is called Sanyasa. What is the big deal of difference between these two so that I can follow whatever is most important. I have summed up this in my last class but still I am doing it again. There are three types of people having three lifestyles in this entire world whether it was in the past, at the present or in the coming future. Who are these three types of people, three classes of people? The lowest type of persons we can probably call them Tamasika people who have no faith in God, whose vision doesn't extend beyond that of the stomach and body and their desires are confined only to the gratification of the sense organs to the body and such people's lifestyle. This Gita teaching is certainly not to them. Then there are two classes of people and the lower of these two classes of people they have faith in God, they do everything but their desire for liberation, spiritual life is very little but they do understand that if I want to go to the Lord, become one with Him, I need to do spiritual practice. So with faith in the scriptures, in the Guru, this person he has pronounced practically all the worldly desires but he has this desire, he goes on performing all his enjoined duties but in the spirit of Karma Yoga. This has been beautifully explained to us So the person who wants to progress in the path of Yoga, Karma means Karma Yoga is the only means. When a person attained to certain stage of spiritual development, remember this second type of person has not yet reached God, has not attained realization, has not attained Moksha but he doesn't need to do any more of those Karmas. He can straight away focus upon what is most essential, spiritual practice. So two classes of people, let us be clear, the person whose heart is not pure, still he has got worldly desires but he understands the goal of life is liberation and he is struggling to overcome, for such person Karma Yoga is prescribed. Do everything in the correct way, in the dharmic way, in the righteous way but do it for pleasing the Lord not for any anything. Through this his heart will be purified but once the heart has been purified to some great extent then a tremendous desire for liberation, Mumuksha takes possession of the aspirant and thereafter he cannot give up work that means he has to do sadhana but there are particular types of activities like meditation, japa, etc. So that is the highest lifestyle called Sannyasa. Whether a person is in the householder's life or he formally renounces the world that is secondary issue. Primary issue is when a person reaches this state where he wants nothing but God then his very desire gives him that power of discrimination, this is time waste, I don't want to waste even a single millisecond. On the other hand this is what I need to do to intensify my spiritual life and he practices those things. This is called a monk's, a nun's, a sannyasin's lifestyle. So that is the meaning of Sannyasa but what we need to take note for both of them the platform is Thyaga. Thyaga means I don't want, I will do everything but I don't want the normal results, regular results. I want only purification of my heart, I want the intensification of the desire for liberation and I want the grace of God and I will do everything for pleasing the Lord and by His grace I am going to realize Him, become one with Him. That is called the lifestyle of the Karma Yogi but this Karma Yogi progresses when he attains to a particular stage before realization he discards every other type of even Karma Yogic activities but specially focuses upon certain prescribed spiritual duties which in the Gnana Yoga terms we call it Shravanamana and Nidhidhyasana. So this is the, for our understanding I have given these things. So the Lord is now going to answer this question and what was the question that I have heard many times, your usage of the word Thyaga and Sannyasa. Sometimes you use it in the same meaning, sometimes in the contradictory meaning, sometimes you praise Sannyasa is higher, sometimes you praise Thyaga is higher. Naturally my mind is a little bit befuddled, understanding is not clear. Please clarify me. So with this background let us go into this. So though nothing new is said in this particular chapter, there is slight elaboration of various topics. So summing up, introducing this 18th chapter, the great Shankaracharya says, these are his words, summing up the meaning of the whole Gita Shastra in this chapter, the meaning of the Veda has to be told. Only for this purpose this chapter is begun and what might be the meaning of the Veda, only one. Oh man, you are potentially divine, life is an opportunity given to you to manifest this, your potential divinity and there are so many paths, so you take any path that suits you but with the help of the other faculties, other yogas, that is the specific world, you try to practice, progress and reach God and become one with Him. This is the entire essence. You are potentially divine, you have forgotten your potential divinity, you think you are somebody else. Now have faith in the statement of the scripture that you are a child of God. Hear ye, children of immortal bliss and keep it in mind, pray to God and slowly have faith in that and manifest your divinity and there are infinite ways to manifest to this divinity and all of them fall into these four special categories called Karma Yoga, Bhakti Yoga, Raja Yoga and Gnana Yoga and they cannot be separated but one can be more dominating than the other depending upon the mental makeup of the sadhaka. So this is the meaning of the essence of the Vedas, Upanishads. This is the meaning of the Gita also which is nothing but the essence of the Upanishads. Bringing together the entire summation of all the other scriptures, chapters of the Bhagavad Gita, Vedarthah, the essence of entire Vedanta, Vagtavyah, must be conveyed it yevam arthah, with this purpose, I am Adhyayah Aravhyate. This chapter is Vighna. And Shankaracharya makes a beautiful statement, suppose somebody has not read the other chapters in the Bhagavad Gita, 17 chapters, but whatever has been elaborated in the 17 chapters, Sarveshi, Atitesh, all those past chapters and what has been expounded there, Uktah, Arthah. If somebody studies Asmin Adhyayah, this particular chapter, it expounds simply, beautifully, clearly without giving opportunity for any doubt to arise. But still, this is the Shankaracharya's introduction. So, Arjuna has heard specially these words Sanyasa, Tyaga, Tyaga, Sanyasa, Sanyasa, Tyaga, Tyaga, Sanyasa. So, Sanyasa, Tyaga, Shabdarthayoh, Isesham, Bubutsu, wishing to ascertain the distinction between the implication of the two words Sanyasa and Tyaga, he asks, so what is the essence of the Vedas, which is the essence of the Upanishads, which is the very essence of the Bhagavad Gita, which is the essence of the entire Gospel of Sri Ramakrishna, the Gospel of Holy Mother and the complete works of Swamiji and the teachings of all the direct disciples and of every religion, of every saint. What is it? Two-fold. What is the two-fold? Brahma Vidya, the knowledge of Brahman, the understanding that I am potentially divine, the Guru comes and tells, confirms it by his experience, by his authority, Tat Tvam Asi, you are that divine, that divine means God and that is the goal, Purushartha, Parama Purushartha. But there must be a means. What is the means? Second, yoga is the means of preparing the individual for the knowledge of Brahman and this includes any karma that is in keeping with the Dharma and done with the proper attitude, with devotion, with concentration, also with renunciation, Sanyasa. So I have already mentioned two lifestyles. We need not count the lowest lifestyle of the amasic person whose eyes, who has not grown, who is still a child, a savage child. So Bhagawan Krishna takes this opportunity to sum up his entire Gita teaching which has been spread over the last 17 chapters. So the chapter begins, O Lord, I desire to know the true nature of Sanyasa and Tyaga distinctly, clearly, without any doubt and we have to understand that Bhagawan Krishna gives several examples and says using both the words and yet he says the Lord gives his verdict from the fourth verse onwards. We are going to come to that. Therein he says, we truly speaking, Krishna says, I do not distinguish between Sanyasa and Tyaga. Everybody first must be Tyagi. Tyaga means what? I have no other desire excepting God and so that firm desire, I want God and I am prepared to give up everything for the sake of obtaining my divine Lord which is the same as manifesting my divinity and I need to give up. That giving up is called Tyaga but there are some people for whatever reason they cannot adopt the lifestyle of a Sanyasi. They remain householders in the sense that they after some time, they go into a solitary place, they seek solitude and entering, enters into Vanaprastha Ashrama. Continuing, progressing, they enter into Sanyasa Ashrama but many may not be able but common thing is their own desire. Whether he is a Sanyasi outside but Tyagi inside. Karma Yogi is also a Tyagi and Sanyasi is also a Tyagi but Sanyasi adopts certain special things like donning ochre cloth, taking a special vow, confining his activities. This is a lifestyle that is evolved practically in every religion, in every country. So that is called Sanyasa. This much if you understand that's enough. Without Tyaga, there cannot be Sanyasa. Without Sanyasa also, one can attain God realization but a Sanyasi, there are some people who would like probably if spouse has passed away, probably doesn't have any responsibilities any longer. The children have grown up if there are and they have taken responsibility and the father is completely free from all obligations, responsibilities, worries etc. and he is in a mature condition where he can spend his time exclusively in the contemplation of God. Such a lifestyle is called Sanyasa whether externally the person formally takes Sanyasa or not. So this much only we have to understand. So Krishna knowing that Arjuna did not understand otherwise he would not have asked this question, did not leave the topic pointing out the one who does all the required karmas that is to be done as a Karma Yogi, not depending on the results. That means not depending on the results of the karmas but desiring God, deeply desiring God is both a Sanyasi and a Yogi but the person who merely given up certain rituals and secular activities, he is neither a Sanyasi nor a Yogi. Let us recollect in this connection that Karma Yogi is one who understands what are karmas and according to Veda all karmas are divided into five categories and this applies to the whole of humanity whether a person is a Christian, is a Muslim, is a believer, non-believer, Hindu, non-Hindu, Indian, non-Indian, it doesn't matter. In the past, at present and in the future every activity, every action can be divided into five categories. We have already talked about them but I know some of us do not remember at least do not remember everything. Those who remember they are very fortunate but those who do not remember let us remind ourselves. What are these five categories of activities? First of all Nitya Karma, daily we have to do something, prayers to God, Sandhya Vandana and thanking God for everything, saying grace etc., studying the scriptures and following Dharma, some Nitya Karmas which purify our heart. Then Naimethika, occasionally there is an eclipse, there is a holy day, the birthday for example, today is Christmas. A very special celebration has to be done. Every day people don't do Christmas but yesterday Christmas he was observed, today Christmas is observed by billions of people. They are in the most happy mode. Most of their minds are turned towards God at least temporarily. So on this occasion if we go on doing celebrating, in course of time that makes us remember and stronger and not only on special days every day we have to remember God that idea becomes firm in the mind. These are called Naimethika, occasionally special days, holy days, in fact what we call holiday we have degenerated holy day into a holiday. In the past our ancestors said these are the days specially marked for worshipping the divine lord without being distracted but now they have declared as a holiday and entertainment that is the very unfortunate thing that happens. So Nitya first, Naimithika second. Kamya, some people require fulfillment of certain desires for example some people want money, some people want children, some people want a job, like that they have their own special needs. They are not greed but their needs and the scripture allows, makes room and says yes you have every right, God is your mother, God is your father, approach him with humility, pray and by his grace if he is gracious he can grant you but leave it to him. After prayer you have to leave everything to his discretion. This is called Kamyakarmas and then there are Nishiddha Karmas. Certain things we must never ever do that is what among the ten commandments. Do not cheat, do not lie, do not injure, do not covet other people's property and do no harm. Ahimsa paramo dharmaha. Every religion teaches and preaches it and some things positively. Honor thy parents, remember the God, the only one who produced, who created you etc. etc. But human nature is weak and it is God's fault that he has given such a maya which covers us, makes us misbehave. Ultimately God is responsible for everything. So once we, sometimes we do commit these sins, mistakes, we do this Nishiddha, forbidden activities then we realize that we should not have done it. At the beginning we may not but after some time especially after suffering we realize we should not do and is there any way out? Yes, the scripture points out. So doing forbidden actions out of unconsciousness unknowingly or knowingly because we are overpowered by desires, temptations etc. and that is to err is human but there must be a way out and the divine Lord has given us a way out and that is called prayaschitta, atonement. Do atonement so that not only you recover your old self but you climb much higher than you were before. So these are the karmas divided into five daily obligatory activities, occasionally obligatory activities and activities done undertaken with a particular, for the fulfillment of particular desires which are not opposed to dharma and unknowingly, knowingly we are forced to perform certain forbidden actions and to recover from that the way out of it. Every action of every human being can be subdivided into these things. So in answer to this Arjuna's question kindly, crystal clearly explain to me the meaning of tyaga and sanyasa, the Lord replies. Abandonment of ritualistic works with promises of specific rewards is called by the sages as sanyasa while performance of all actions without an eye on their fruits is called tyaga. Some say that all actions are to be abandoned because there is some element of evil in every action but some others are of the opinion that actions like yajna, worship, charity, philanthropy, austerity etc. are never to be abandoned. Remember the whole of the 17 chapters divided only into the elaboration of these four. I said, I also explained human life consists of stability first done with food both physical and mental then acquiring certain higher ideals then working towards them, working very hard which is called tapasya, austerity and once when we acquired something sharing with others who are struggling so these are called anna, ahara, worship and austerity and caring and sharing. Whole of 17 chapter was devoted only to the explanation of these four and now we also have to remember it's impossible to give up activities so long as there is a body and there is a mind, a minimum amount of activities have to be done. Only a dead body doesn't do any activity so this is what we have to keep in mind. So my view Arjuna is that actions like worship, charity and austerity, proper food are never to be abandoned because done properly they purify man and when performed without craving for the particular results of every action but only with one intense desire, I only want God and nothing else, these act as the greatest purifiers and the more the mind is purified the more it acts like a clean mirror and in a pure clean mirror or pure clean heart the image of my true nature flashes there without any effort but there are some people and they abandon certain activities not because they want God but because it fear of difficulties involved is negative and it is very bad it is impossible of course for any embodied being to abandon all work what it means is if a person doesn't strive to do good he will be forced to do some evil action that is why it is said an ideal brain is a devil's workshop so to abandonment tyaga had to be taken to mean work without attachment to fruits and without a sense of I am doing it or I am enjoying it what does it give us? Purification of heart what does it do? It reflects my true nature and after such a some stage higher stage is reached oh I thought I was a human being, I thought I was the body, I thought I was the mind, I thought I had a body, I thought I had a mind but now I know with this background let us start the entering to the first shloka of the 18th chapter last chapter Arjuna said I desire to know the true nature of sannyasa and tyaga as distinguished from each other Arjuna is addressing Krishna with three epithets that is one who has tremendous strength because spiritual life is not meant for weak people the lord is the very embodiment of strength and if we see strength in anybody a small portion of it is getting reflected in that particular object or animal or human being then Rishi Kesha master of the sense organs master of the mind true guru can be only master of the mind a slave to his mind can never be a teacher at all and he cannot be even really a true disciple and Keshineshwara a slayer of demon who is a demon he who has got unspiritual qualities is a demon and who conquers these unspiritual qualities and establishes spiritual divine qualities which we saw in the 16th chapter he alone can be called as a true teacher and Krishna is recognized by Arjuna as such and then how do we know because he's putting his question because you know my question you understand the answer and you give me the answer and nobody else can give me that answer so what is he telling sannyasa syacha of sannyasa what is sannyasa tyaga syacha of what is called tyaga tattva their true nature their the reality about them the true definitions of them true understanding about them prithak separately without that means you used these words previously explained them also but because of my dullness i could not grasp properly please take pity upon me and explain to them in their true nature so that i will never have any confusion so that i can progress by practicing your teachings prithah veditum to understand crystal clearly ichchami this is my only desire for now so these two words sannyasa and tyaga these words create not only problems confusion misunderstanding in the hearts of arjuna we are all arjunas in that sense even today we have not understood just now i have explained to you that whether a person out world is a sannyasi or a person is householder a person who feels that i am divine i want to know that i am divine by practicing spiritual disciplines and for that i am ready to give up everything and such a person does his level best to do spiritual practice as instructed by his teacher with faith in the teacher and in the scriptures such a person is called a tyagi he says i don't desire anything i only want you that is called mumukshutva whereas as i mentioned just now among them being tyagi first some people have the opportunity have this strong desire to lead a particular type of lifestyle which is called a monk's life or a nun's life if we understand this much everything becomes clear so what is the distinction and then lord krishna answers so krishna is speaking karma phala sangam give up attachment to every result of whatever action you perform nitya truptaha be completely content with what god whatever god has obtained and given to you as we see in the isavasya upanishad also do not covet any other wealth anybody's wealth but you be completely content with what god has graciously had allotted to your part and had given it to you so that is called tyaga and that is called also sannyasa external sannyasa is not obligatory but if some people get opportunity that is absolutely okay you go ahead then in answer to arjuna's question the lord is answering we proceed to the second shloka kamya sri bhagavanu vacha the lord answered kamyanam karmanam nyasam sannyasam kavayo viduh sarva karma phala tyagam praho tyagam vichakshana the lord said the renunciation of works induced by desire is understood by the sages to be sannyasa while the surrender of the fruits of all works is called tyaga by the wise even though we discussed it crystal clearly i hope you understood still it's better to go through it again and again to make our minds clear so the lord is answering we will analyze it a kavi is one who knows everything really not a useless dry information he has realized the truth he is a sage he is a rishi he is a realized soul he is a saint they go by the name of kavaya kavi the plural of kavi is called kavaya what do they say in answer to your question of arjuna kamyanam karmanam nyasam sannyasam viduh they understand and they preach oh kavis what do they understand kamiya karmas means activities undertaken for the fulfillment of particular desires a sannyasi or a tyagi must never have such a desire in their mind only when a person progresses in spiritual life to that state where he says i had enough of them remember note here suddenly an immature person after hearing this teaching of gita after hearing some people's talks yes from today i am going to become a mental sannyasi mentally and it is first of all not possible it is a natural normal growth very natural growth that means what the person and many times enjoyed these things again and again and again paid paid for that enjoyed them suffered for that paid in the form of terrible suffering and then he came to his senses and he says i had enough of them i am not giving them up because of the suffering i enjoyed them i know now what they are i don't need them in fact about such persons ramakrishna says they do not need to say and give up try to give up the desires themselves very naturally fall down from them like he used to say that when a fruit is ripe you don't need to pluck it automatically the tree from the tree the ripeness very ripeness of the fruit makes it fall similarly is to give another example when the body is injured and immediately the protective layer called scab forms over it and until the injury is completely cured when the body becomes normal no effort is needed to get rid of the scab automatically it understands it knows i am not required it falls and this is one of the greatest teachings of both krishna and ramakrishna do not give up activities but they will give you up when the right time comes even though we said that giving up but we have to understand we don't need to give up so what type of activities sannyasins have to give up not every activity it is not possible even sannyasins have to eat they have to take bath they have to sleep they have to do exercise and they have to fulfill certain normal desires not only that if they fall sick they have to take care of their body these are very very natural things to do but there are i want power i want money i want other enjoyments of the sense organs that is not permitted but as i said when a person grows automatically he his mind says i don't even think about them i don't need them and when a person attains to that state he is called a sannyasi but he doesn't give up kamya karma that is activities ridden with selfish desires but he may have a desire to serve the society to do render service even though he is practicing as part of his spiritual progress he is ever prepared and he doesn't think i am serving the world says i am serving the lord but there also fun is there the divine lord he is all fulfilled he doesn't require your service he doesn't require your food he doesn't require your messaging him he doesn't require your medications but he wants to know if a child comes mom this sweet is very nice you taste it even though the mom knows this is a sweet given by me to my child but the child is thinking of me wants to express his love share his joy with me and she will nibble so that with tremendous love whatever is given with love is taken what is meant is the all full divine lord doesn't need anything but the devotee must think i must serve my divine lord with devotion and with only one desire i want only his good not my good that is called karma yoga and anything opposite to that is called kamya karma desire ridden fruit selfish desires and selfish desires create selfish activities selfish activities produce suffering in the form of happiness and unhappiness etc so sannyasa means giving up first voluntarily then involuntarily all the desire ridden activities is called sannyas sarva karma phala tyagam tyagam praahu icchakshana icchakshana means those who know what they are talking about extremely intelligent people wise people saints who have attained to god what do they say tyagam what is the word particular word tyaga what is it renunciation what is the renunciation that god alone is the highest goal everything is very temporary and it comes with its opposite called suffering and it binds me god alone will liberate me so whatever activities i am bound to do because of the body mind identity i will do them perfectly according to dharma but i do not desire their results i only desire one result which is called god so not desiring specific results of any activity excepting god that is called tyaga and what is the sannyasa that the sannyasi doesn't do many things that this karma yogi does the sannyasi gives up all time wasting things he has progressed he doesn't need remember again i am repeating myself all these activities are done by karma yogi not for the results but for the purification of the heart once that purification of heart is attained then the next step is a just a few activities which are mostly focused upon intense spiritual sadhana only those activities they spend their lifetime in performing them such people are called sannyasins and until the other people attain chitta shuddhi purity of the heart they have to do what we call the scripture directed activities or guru directed activities but as karma yogins really desiring only god but not desiring their respective fruits this is the real essence of this particular shloka then we will enter into the third so here these two words tyaga sannyasa convey the same general idea of renunciation with a slight distinction which we have seen and the lord continues his teaching citing other people's opinions before he gives us his own opinion in the fourth verse third verse we are entering some philosophers declare that all activities all works should be relinquished as evil others who say that works of sacrifice gift and austerity etc should not be given up so among the wise people also there are two opinions are there between this tyaga and sannyasa what is it one class of these wise people believe that that because every activity is what is called visat is full of doshas dosha means defects defect means that which binds that which brings on more suffering so most of the activities should be given up this is the opinion of some people but there are other people no no no no no don't give up every type of activity but and we have to include ahara also should never be given up aka means some manishinaha means wise people and that means those who know what they are talking about this thus they say what do they say every activity is associated with a defect so therefore it should be given up it must be given up why it is dosha vat it has a defect if we do we will be so be certain by that dosha defect but apare otherwise people what do they say etc should not be given up and why they should not be given up that is going to be expounded by the lord himself the divine lord remember krishna is not a man krishna is the divine lord divine guru avatara who came to establish dharma in this world his answer is he sides with the second class of people wise people say certain things should not be given up at all what are those things three here but we have to add anything that helps us any activity that pushes us forward towards nearer to god that should never be given up as i mentioned earlier that is very important point to remember let us not give up anything but when the right time comes so each by one by one they themselves will fall down first all kami karmas will fall down all nishiddha karmas will fall down all prayaschitta karmas will fall down all naimittika karmas fall down but nitya karmas will not fall down and these are the nitya karmas so some philosophers declare that all activities should be relinquished as evil i will come to that what is evil so other some others they say no no no many things can be given up but there are a few things especially three things what are they yagna worship of gods of brahman or dijas of wise people of guru of teachers of other wise people should never be given up this is called satsanga dana whatever you have obtained you will have to care and share with others who are traveling in the same path tapah and we have to do everything in the right way only with one goal in mind i want to please the divine lord now here is the word karma and some people consider every karma has a defect and shankaracharya's writings also and it emphasizes that karma marga is for some time very necessary but after chitta shuddhi is attained purity of heart is attained there is no need for karma yoga you should enter exclusive spiritual yoga that's most important so what is the defect these people are talking about and it is very logical also what is it before the attainment of god or let me put it this way god is advaita because brahman is only infinite eternal and there can be only one brahman and if i become brahman there will not be i and brahman i and brahman i realize i am brahman all the time that is called god realization so what is the defect karma means activity activity means first of all supposing you want to eat food so you are the person who is hungry who wants to eat so you are the doer and you want to prepare food for that you have to separately collect certain food materials let us say rice or wheat whatever it is vegetables etc and there must be some instruments vessels for stirring spoons and fire gas or whatever a cooker and you have to put them work hard so karta karma kriya and karma phala for the doer with a desire and the instruments for attaining his desire and the materials which he wants to enjoy and overall result of all these things every activity is riddled with this dvaita dvaita means division and so long as we are in the realm of the division we can never attain to advaita which is indivisible that is the meaning karma meaning action is generally used in the gita in the sense of religious rites and ceremonies where there is a performer there are desires and the particular way of acting and having some result either going to heaven or obtaining some money wealth power position etc or even doing good to other people but it creates that division i am separate the object is separate the instrument is separate the result is separate and who knows after some time i may develop i may become addicted to the praise of people or to the false ensnared in the temptations these are the defects so according to shankaracharya action and knowledge are incompatible because action denotes the consciousness of diversity such as the distinction between the agent the instrument of action and the result but a man endowed with knowledge knows i am brahman there is no division there and there is another reason also only when a person is unfulfilled a person has a desire and therefore activity is necessary here is a person who has become brahman who has become identified with god he knows i am god and god is of the nature of satchitananda and the result end result of every activity is only obtaining these three i don't want to die and i want to be happy for that i have to be to know that i am happy this is the end result of every activity including sleeping waking deep sleep even driving with the mosquitoes everything has got only this i want to be happy and to be happy i have to fulfill two conditions that are there i have to be alive and i have to be fully conscious that i am a happy person and every activity ultimately if it is done properly right activity done properly brings us only to this result i am a happy person so when a person becomes one with god he has become he is not obtaining happiness but he has become happiness therefore gnanam or in a person a knower a man of knowledge doesn't do any activity cannot do any activity and need not to do any activity because he attained the result of every activity that is why action and knowledge by shankaracharya especially by the followers of advaita gnanamarga they emphasize so much unable to understand this people think shankaracharya is an enemy of activity no he's not an enemy effective he says that you have to progress until that time you have to perform karma yoga but once you go there you don't give up activities activities themselves give up it doesn't mean all activities but unnecessary activities but you focus intensely upon god realization and that is the real meaning and that understanding this is called discrimination and naturally renunciation vairagya comes but always remember it takes time and that's why the sannyasis renounce the scripture directed ceremonies rites etc then they do karma yoga then their heart becomes purified then they take to only one lifestyle and that is the lifestyle that is called sannyasa sannyasa is not a special type of activity but it is a special stage of spiritual progress we have to understand that way so the incompatibility of the highest knowledge and the performance of duties is considered as enemies to each other so that is why different kinds of renunciation applies to the karma yogis now the lord having cited in the previous two shlokas what the others are telling now he is giving his own opinion we enter into it into the fourth shloka learn from me oh best of the bharatas oh arjuna the truth about tyaga relinquishment means tyaga for relinquishment or renouncing activities is declared to be of three kinds oh tiger among men that means what you are a highly developed spiritual person you can understand what i am teaching you learn from me hey bharata sattama and here krishna addresses arjuna with two epithets purusha vyagra barasa sattama best among the lineage of bharatas and a most powerful man among all men tatra tyagi in the tyaga renunciation we just now discussed a little bit earlier you listen about my opinion about them until now i've spoken of other people's opinion now i will tell you about my opinion hey purusha vyagra tyaga renunciation is actually of three types it is widely sung as of three types and what are those three types is the most interesting psychological analysis which we will see in our next class tomorrow may ram krishna holy mother and swami vikaranda bless us all with bhakti tomorrow today happens to be christmas there are billions of christian devotees are joyfully celebrating we are also devotees of christ because ram krishna and christ are one and the same i wish you all a very merry christmas and day after tomorrow happens to be the birthday of holy sorry tomorrow tomorrow is uh 26th is the birthday that is tomorrow holy mother's birthday and may divine mother bless us all with bhakti with more understanding and also some more memory