Bhagavad Gita Ch18 part 25 on 12 March 2022

Full Transcript(Not Corrected)

Om Jananem Sharadam Devim Ramakrishnam Jagadgurum Pada Padme Tayo Sritva Pranamami Mohor Moho Om Vasudevasutam Devam Kamsa Chanuram Ardhanam Devaki Paramanandam Krishnam Vande Jagadgurum Sarvopanishadogavo Dogdha Gopalanandana Partho Vatsah Sudhir Bhokta Dugdham Geetam Ritam Mahat Mukham Karoti Vachalam Pangum Langhayate Girim Yat Kripatamaham Vande Paramanandamadham In our last class we have been discussing the 47th as well as the 48th we have started the 18th chapter of the Bhagavad Gita which is the very essence 47th verse goes like this Shreyan Swadharmo Vigunah Paradharmat Swanusthitat Swabhavanyatam Karma Kurvan Apnoti Kilvisham Shreyan Swadharmo Vigunah Paradharmat Swanusthitat Swabhavanyatam Karma Kurvan Apnoti Kilvisham Better is one's own dharma though imperfect than the dharma of another one However well it is performed He who does the duty ordained by his own nature incurs no sin whatsoever Beautiful verse We have discussed earlier that the whole universe is a creation of the three gunas Human beings are also consisting of these three gunas Every object in this world is also consisting of the three gunas And we have to keep in mind object doesn't mean lifeless object Anything we experience is an object Here is another person or a hundred billion persons Seemingly apparently in their own right they are all conscious beings But so far as I am experiencing them they are all objects Why is it so? Because their very existence depends upon my awareness If I do not cognize them they do not exist Even if a person is right in front of me 10 inches away from me If I do not think about that person That person loses his existence so far as I am concerned This tremendous ability I can switch off the entire world at my discretion Therefore I am the subject, everything is an object An object by definition is something that is experienced by a subject An object is something that totally depends upon its existence because of the subject An object is one that which changes all the time Even if you think that there is a mountain, does it change? Did it change yesterday? Did it change today? Is it going to change next second? Yes, unfortunately yes Even from the scientific point of view Every atom, paramanu is travelling at tremendous speed There is nothing called static Static means change Change means it is changing Therefore every object is changing Excepting the subject The subject is unchanging Whether I look at a mountain or a man or a mice I am not changing My existence is not dependent upon the object But every object is dependent upon myself And that brings us to a stunning understanding Even God is a thought in our mind And He is an object And so long as God remains an object His existence depends totally upon me Anyway, this is an incidental subject We have discussed it sufficiently But the point of this one is The Lord is telling We are all consisting We means what? So whenever we say I We means I Each one of us, I I means Ichida Vasa, reflected consciousness Plus the body, plus the mind Am I experiencing my body? Yes Therefore it is an object Subject to change Subject to dependence Subject to my dismissal What about the mind? Every thought See how many thoughts are going through my mind The moment a second thought comes It signals the death of the first thought Otherwise do you know We have to say the first thought is still continuing Only when it is completely over, dead Then only we can say this is the second thought Any object is like that This is one object There is a crystal clear demarcation No man's land Then the second object starts So the moment my thought Every thought by the way Is an object Because I experience it I am thinking of this object I am thinking of the second object So every thought And there cannot be any thought Without any object Therefore every thought Is an object In fact there is no object Without a thought If I don't think There is no object That's why in deep sleep I do not think And therefore the world Entire world Including my own mind My own body Is practically dead Until I cognize it upon waking Or same thing in the dream state So That means the body mind Through which this reflection of consciousness Combined together Chidabhasa Plus Manas Plus Sharira This is what we call Usually I Me My personality And these two The Chidabhasa Combined with body mind Are born of what? Consisting of what? Only three Gunas Sattva, Prajastha and Tamas We have discussed about it elaborately The point is That If I am having Certain percentage Certain combination Sattva, Prajastha and Tamas I cannot think otherwise I cannot have A different attitude otherwise I cannot act Also otherwise Simple example Here is a person Worshipping God And he has kept Very fine sweets To offer to God And A mosquito or a fly Comes there A child comes there And a worldly person comes there And a spiritual person Comes there Same food But according to the spiritual person It is Something to be offered to God And accepted as Prasada If at all it is there A true spiritual person Doesn't say Regret How unfortunate I am And before the Prasada came to me All others have got it Excepting me No, he is so happy That God has entered In the form of the Prasada Into the other persons But if it is a worldly person How I wish This is a very nice food And it is worthy of being enjoyed By me Same nothing differs From the attitude From the mosquito's viewpoint From the fly's viewpoint From anybody Whose only Motive is to enjoy That food Excepting a spiritual person Everybody is looking So it all depends upon the Attitude Same object But one is thinking of God Or one is reminded of God One is reminded of Worldly enjoyment So no object really binds us It is our attitude towards the object Which either binds us Or releases us And Karma Yoga Is gradually To change my attitude Looking upon everything As belonging to God So I am not really Offering anything to God Everything belongs to God Everything belongs to God Also look at it from another point of view God is All pervading What does He lack? Do you think He wants your miserable flowers? Do you want Do you think He wants your Miserable food? It is said that the food That is offered in the Brahmaloka Is indescribably Qualitatively Greater than any food A human being can offer But does God look into that? He says no The devotee's attitude is Oh Lord I belong to you My body belongs to you, my mind belongs to you My Chidabasana belongs to you Even my Chit belongs to you And if I am offering it It is your grace You gave me an opportunity To give back to you You already have given me When the whole World belongs to God Does He lack anything? If He doesn't lack anything What is He going to do with it? But The Lord has categorically Declared that If a devotee With complete self Surrender to me Offers even A little bit of water As we offer to Lord Shiva A small leaf A Bilva, a Tulasi Or a Flower, what type of flower? You don't need fragrant flower You don't need First class Juicy, sweet Flavorful mango You don't need Any such thing Any flower will do That's why Lord Shiva illustrates This idea Do you know What is His most favorite flower? It is a flower which grows In the crematoriums It is called Dathura Highly poisonous But extremely colorful Some of them are of course very fragrant Most of them are Just very colorful Nowadays gardeners All over the world have developed Extraordinary hybrids Which even smell So strongly One Dathura, double petaled white Fragrant Dathura flower Is enough To Make the whole world House smell very nicely But the Lord is Great, you give the Dathura flower You give the Bilva leaf Or to Lord Vishnu you give Anything, Patram, Pushpam Palam, Toyam Give any fruit There was a widow Who gave only one Amalaki fruit To Shankaracharya The child Brahmachari And immediately his heart Melted because He said, my child This is all I have Nothing else, a dried Amalaki Immediately He heemed and immediately Mother Lakshmi had Showered, the whole compound was Filled with golden Amalakis So the Lord doesn't want anything He wants Bhakti He wants self surrender He wants the feeling Lord, I belong to you You belong to me And we belong to each other And in fact there is no difference Between you and me This is beautifully illustrated by Madhusudana Saraswati The first step in Spiritual progress is I belong to you And as the aspirant progresses He obtains that Wonderful devotion Where there is a tremendous self Confidence like Nachiketa Not only I belong to you But you also belong To me Me the child belongs to my mother But my mother as well Belongs to me A child has more right Upon the mother Than upon anybody else But later on We belong to each other This is Avinabhava Sambandha Inseparable relationship Like the water And like the wave Wave is the water, water is the wave But later on There is no I and You, that is the highest Realization, Tvamevaham Aham Tvameva This is the realization Which we are all aiming at So therefore the Lord says that We are all constituted of Three Gunas But in infinitely Variable Admixtures And therefore according to the admixture My way of thinking My desires My attitudes And my way of performing Action And my way of obtaining the results of that action Everything depends upon the Gunas which we have discussed earlier But The Lord is cautioning Every work is wonderful Earlier also we have seen How the whole humanity Is divided into Four classes Those people were endowed With greater Sattva Are called Brahmanas Less Sattva but more Rajas are called leaders Of the society, warriors, protectors And those who have More of Rajas And Assisted by more of Tamas Called Vaishyas And those who are More dominantly Tamasic They are not capable of thinking And therefore Their duties Are distributed Not unjustifiably With complete justice The Ramakrishna illustrates this A mother cooks food But she serves it In different ways She cooks also in different ways Serves it in different ways To each child According to his digestive Capacity And what is the purpose of digestion So that The child can grow The only purpose of the mother is Let my child be Not suffer from what is Unhealth Second He must become completely Healthy, as healthy as possible Third He must grow Very naturally More and more in health In strength In unfolding his divinity So that is the purpose And the great nature Which is nothing but the manifestation Of the Divine Lord Eshwara In the form of Sattva, Rajas and Tamas And this idea we get In the beautiful stotra Sarvamangala Srishti sthiti vinashanaham Shakti bhute sanatani Gunashri This is the resort The substratum, the adhishtana The platform, the foundation Of the three gunas But the idea of foundation Can bring the wrong idea Here is a table And that is the substratum On which there is A separate object Called book is kept Now we have to understand In the Advaitic way The best illustration is Clay is the Adhishtana And clay is the support Clay is the cause Clay is the support Clay is all-pervading And the word pot Is only a word In fact it is nothing but clay It smells like clay As I mentioned earlier Weighs exactly the same weight as the clay So it is nothing but clay If you analyze You will find there is no object Called clay The object is only clay But there is no object called pot So that is When we understand this Everything falls into place Therefore Everybody must follow According to what His gunas Dictate And these gunas dictate That now you are An admixture Of these gunas And accordingly this Naturally You will be able To perform these actions Without any conflict Without any Opposition And with joy because that is your nature Just as Playing is the nature of a child Eating and sleeping is the Nature of the baby A young man It is his nature To be more restless More engaged in activities And unfortunately When the same young man Becomes an old man His mind remains very restless But his body Becomes incapable And he cannot harmonize these two And he suffers As a result of this Inharmonious admixture Of the mind But if he is intelligent He will say now I have become old So accordingly My food, my activity My sleep, my relaxation Everything has to be Completely controlled With this background When we look into it Better is one's own dharma Dharma means very Naturally that is suitable To me And even if it is Vigunaha That means unpleasant That means hard That means difficult That means it may not be Very present It may not bring In comparison What others are Doing through the same work There is a beautiful story We will do very well To understand One day I was sitting And there was a servant by the way Who just finished cleaning And arranging the tables And everybody All the ministers And other officials came Sat down And at that time A musical noise was heard in the street The king Called the servant and said Go and find out What is the noise about The servant ran Came back in a minute and said Sir it is a marriage party The king asked Go and find out Who is getting married Again the servant ran, came back and said So and so Have become married Then again he asked Where is the marriage going to take place Again the servant Like this For each Query The servant had to be asked to go Again and again Meanwhile the chief minister Prime minister Of this king Had entered just then And then the king asked There is a Music going on Will you go and find out So the man went out, came back after Five minutes and he narrated This is a marriage And so and so It is going to happen this one And so many people are invited And so much of money is going to be spent So many food materials Etc are going to be served Entire matter He has found out And repeated So this is a beautiful story to illustrate An unthinking person He is only fit You go and do this And he will just do that He will not think before He will not think after He will not think what are the consequences But that is the very natural thing No one should condemn That is his condition But for that condition That work is very good So if that person If he rebels I am doing harder work Than all of you together I come before you I leave after you And the perks are Very very few Why is this so much of Discrimination And then somebody Has to answer Look you have To be sent so many times If the king wanted something else He will have to ask you again and again But the same Work the prime minister Went, he thought About it, what does my king Want to know and enquired Everything came back and answered In one go This is the difference So this is, if we understand This story we can understand this particular Verse that one's own Dharma dictates What attitude we have What actions are Suitable for us, natural to us Whereby there are no Conflicts, we are very Happy to do those things Sometimes they may Involve hardship, difficulty Pain Doesn't matter But if you go on looking as I narrated This story, if a donkey Wants to do the Natural job of a dog Like barking all night It only, the owner Is more likely to kill it Than to Pet it And to love it So better Is one's own Dharma Though imperfect Then what about sometimes a butcher Or a soldier Or a policeman Had to kill people Had to hurt people They have to do so many things Is it not Papa? No, it is not Papa Swabhavaniyatam Karmakurvan Kilvisham na apnoti What is one's own Ordained duties If they are performed If they are performed With particular attitude Under, with particular Circumstances Or conditions What is the attitude That I am doing this Not to please my master Not to please anybody Not even to please me But to please The Divine Lord, Divine Mother Ishwara Prasada Ishwara arpana uddhi Is worship And that is what we have seen That is called worship There are so many meanings to this word worship With flowers you can do With hymns you can do And in pilgrimages you can do Daya, dana, dharma you can do But the best type of worship is Just be where you are Do what you need to do With these conditions First condition, I am doing this For the sake of Pleasing the Lord Then offer it, O Lord I do it only for your pleasure Second It doesn't mean Just because I am doing This activity is a worship to God That I will do indifferently I will do This is what we do When we encounter somebody Who is favorable to us We do the same thing much more Better way Than people whom we dislike That is a wrong way Because it has nothing To do with people I have to rise above the likes And dislikes, raga and dvesha This is my duty This is called karma yoga Otherwise it becomes karma And karma binds So this karma should be done With full awareness That I am doing it And this is the way it has to be done With full attention There are what is called A concentrated Way of doing And doing it with a scattered mind Any action Whether it is reading Watching, conversing Doing anything, eating food etc There are so many Beautiful examples are there Once Doctor Doctor Mahendra Lal Sarkar Sriram Krishna was speaking with him And Sriram Krishna made a remark I don't remember When I have eaten Many times food has gone inside But I am not aware And immediately Mahendra Lal Sarkar Rejoined He was a very proud man Very talkative man Very egotistic man also He said Why are you telling it is such a great thing I also do that Sriram Krishna smiled and said That is not what you do What happens When Mahendra Lal Sarkar Eats food His mind is preoccupied With something else Therefore he has forgotten That he is eating Many children are fed by their mothers But the children They accuse the mother Yesterday you didn't feed me Ok my child If I didn't feed you How could the whole night you slept Like a rock But the child doesn't remember That is why he is accusing Yesterday you did not If she did not feed him He will not have even the strength To complain So to think of something Especially worldly things Even to feel that I also don't forget When I am eating something etc That is not a Sign of concentration Whereas Sriram Krishna His case is just the opposite If he has to do something He will pay 100% Attention You notice this Whatever Sriram Krishna does Whether it is meditation Sewing a piece of cloth Or sweeping something Or striking a matchbox Whatever he does He pays full attention Because he has trained his mind To do that So one has to do Not only the spiritual attitude should be there Concentration should be there Full awareness That this is how it has to be done For example while cooking How much salt one has to put How much sugar one has to add How many spices one has to add If one is careful Then that product is Bound to turn out to be One of the best cookings in this That is the difference between A good cook and a bad cook So Whatever may be Our very natural Activity That is suitable to Because of our nature It has to be done In the way with the attitude This is a worship of God And I don't want Worship of God requires I don't want any result I will not tell to God That you give me this result Says Lord what you want to give When you want to give How you want to give This is left to you Even if you don't want to give me I know it is for my good And with full Concentration And in the quickest possible time With complete awareness Concentration and awareness Many times people mistake These two, they are opposite things How can I be conscious When I am completely Absorbed, it is true We are not, we should not Be conscious of Other things, other than upon What we are focusing But we should be Completely aware of what we are doing If I am doing cooking I am doing cooking This is the greatest philosophy Of Zen Buddhism When a Zen Master is asked Who are you? Somebody asked him I am a Zen Master And what do you do? I eat and I sleep What is so great about you? I also eat, I also sleep Zen Master smiled and said When you eat You are thinking of a million things When you are Sleeping, you dream Of a billion things When I eat, I just eat When I walk, I walk When I sleep I just sleep What a marvelous reply he has given This is what we have to understand That he who does the duty Ordained by his own nature But in this Particular way, what is it? First of all, I am worshipping the Divine Lord. Second Whatever he deigns to give Or not to give, that's left to him I do not expect anything Third, it means I pay full attention to what I am doing. Concentration Awareness And what is called The logic What is called rationality If I am cooking, this and this And these ingredients are needed In so much quantity they are needed They have to be Given, added At the right time when this is there Full attention is to be paid And if anybody Performs this kind of activity He will never incur sin Just I will add only this much When a policeman had to shoot With this attitude He will not get and he should not Be prosecuted because He is doing for the good of Everybody, that turns out And this is a criteria Whenever any Karma Yogi does anything Good, it turns out to be Good for the Many people Even though it may turn out to be So called bad For one or two, a few people When a soldier Kills so many people That is also there But nowadays we are living in Kalikala People use all sorts of things To kill, to bomb They are using cluster bombs They are using vacuum bombs They are using so many other things All because of The madness Only one point I want to add here To my listeners If you blame one particular person Usually the leader The president or the prime minister You are completely Mistaken According to our belief A leader is none other than Our representative When we are having That kind of minds Naturally we are doing So that person is not Deciding because of His individual personality He is only following The collective mind Universal, so called Universal mind in a limited sense So this is the meaning of The 47th verse Better is one's own dharma Though it may be imperfect It may entail difficulties It may be painful It may not yield so much of Result as we normally Expect but The other person's dharma Is completely the other person's However pleasant it may appear However greater result it may give It is not Suitable for me This is what has been so beautifully Expressed by Swami Vaikunanda In a poem called The Cup This cup I know my child Is meant only for you I know Your friend travels by Another path, he is given Another cup and it is Much more pleasant He reaches me Maybe sooner But for you this is the Path you have to traverse This is the cup I know how you Yourself have created I am not giving you this cup You yourself have passion Have filled it And then you It has come to you and now You say that it is not What I expected What you have forgotten It is your cup, you are the destiny You yourself Are forced to drink By your own hand In Bengali a beautiful song Is there Oh mother, it's no one's fault I myself dug The deepest well And virulent Poison had Welled up and then I am drowning in that well Dug with my own hands In this holy place That is to say the body and mind So with this we have Completed the 47th Now we will enter into 48th Now what he wants to say That the lord is repeating this one First of all he wants to say Supposing here is a person And he says The duty according to my nature Doesn't appear to be Very good But the duty the other person is doing Appears to be very good So It is faultless It is pleasant It is with less difficulties Less hardships Less entails suffering But mine is The opposite of what it is So Is it not better for me To accept the other one Because I can joyfully do it But the answer is psychologically speaking One can never Derive joy From the duty of the other person Because very soon The appearances are deceptive And the Flesh doesn't last longer time And the person will Suffer terribly And many times that is what Happens whether it is in Accepting a particular Studying a particular Subject which many people Realize that is not suitable for me Or whether marrying Or choosing a partner Who Appear to be very flashy Very beautiful on the outside But who is completely opposite To one's Own nature And it is bound to End Only in conflict etc So therefore the lord is Telling every action In this world Even including the action Inspired the outcome Of the highest sattva There is nothing in this world Which is not fraught With defect We will come to that What is the meaning of the defect So the lord is Telling that you Better stick to your own dharma This is the shortest cut Every action Is accompanied By a defect By very nature Every action has a defect Why? We will come to know about it First let us chant this one Chanting Even if it is defective Chanting That is the karma, the action Most natural To one's own person Chanting One should never give up Out of delusion that the other action Is much better Other duty is much better Chanting Chanting So every Chanting means every activity Chanting So it is Covered with defect He gives a Beautiful analogy Chanting That is where there is fire There is smoke You won't see fire without Smoke at all Where there is smoke you have to infer There is a fire Therefore one should not abandon Chanting The duty to which one is born Though faulty Are not all undertakings Enveloped by evil As fire is enveloped by smoke So there is no Duty No activity Which is completely free Why? Every activity Is a manifestation Of one of the three gunas When I say One of the three gunas I mean one of the gunas which is dominant Brahmanas duty Kshatriyas duty Vaishyas duty And Shudras duty As I mentioned earlier The duty of a soldier The duty of a watchman The duty of a Policeman The duty of any good citizen If a good citizen is going And he sees some evil person Trying to kidnap a child Or do something worse If he has got the weapon He has every right To finish off that So that this destruction Of this small evil Is for the good of the many Therefore one should never Give up Now naturally The question that comes is What is the defect? The Lord says every action Is defective only When a person is supposed to Worship of God Cooking something When a person is supposed to drive He is thinking of cooking When a person is supposed to do His office work He is thinking of some sports That is to say What one is supposed to do Not to do such a thing with full attention That is the greatest Defect But what is the defect? Because here is the secret Which the Lord has Earlier so many times Recounted to us That all the three gunas They bind us There is a beautiful story And most marvelous story It is a beautiful illustration Commentary On the 14th chapter 16th chapter 17th especially And part of this 18th chapter There was a man Who started from his village He had to cross a Jungle and to reach His destination And when he entered into the jungle Three robbers caught hold of him Bound him Bet him, robbed him And then one of them said After all this let us kill him So that he cannot even report To the police But another fellow said There is no point in it Let us leave him, we have done sufficient now He cannot escape So let some Wild animal Come and finish him Or let us leave him to his fate Nobody is going to catch us With that they went away And after some time one of them Came back very soon Unbound him and took him by hand Helped him to cross the jungle Back to his home And from the edge of the jungle He showed his village and said Here is your house, you please go And quickly And then this man was so Grateful, he said Sir, you saved my life If you come to our house I want to show my gratefulness to you But the man said no I am also a robber Police know me very well They are in search of me They are going to put me in jail I cannot be like that This is the illustration Whether it is Sattva Guna Binds, Rajoguna binds Tamoguna binds How does that bind? If you remember the 14th chapter By any chance Here is one Sattva binds by Gnanam and Sukham What does Sattva produce? It produces knowledge And it produces Tremendous Happiness The happier a person The more Sattva is manifest in him But then how does Gnanam bind? Because this Gnanam is If I do this one And I have experienced so much of happiness I want only happiness And therefore I want what gives me happiness And I know It gives me happiness That is the knowledge And I want to repeat those activities That brought me this result Which ended in my Experiencing tremendous pleasure And that is how Sukha binds Gnana also binds But that Gnana Which says The Atman has nothing to do With activity It is a Sat-Chit-Ananda It is of the very nature of Ananda Every activity that we do Only Is done With three goals Three ends Sat or Chit Or Ananda We want either to prolong our life We want to be healthy We want to Make our body, mind Fit, strong So that we can Use it as an instrument And incidentally When the tongue is eating a sweet It is not enjoying The eating part belongs To the tongue The enjoyment part belongs to the Only to the mind And that too depends upon Purva Janma Sanskara For example If a person who is a pure Vegetarian Voluntarily he has given up When a non-vegetarian Especially an Indian Way of cooking With heavy masala and oil He is Eating And he gets so much of happiness out of it But If the same thing is given This gave me so much happiness Therefore you also enjoy it This person will never be able To enjoy it Our judgement differs according to our Quality, Satva So The Satva Guna also binds us But that knowledge I am the Atman So If I want to be healthy Both body and mind If I want to increase My capacity intellectually Morally To That which strengthens us That which makes us grow Towards God, approach Nearer to God And that is called The goal of Growing into Sat That is why we go on Praying Everybody Including a mosquito Wants to have knowledge, better knowledge How can I remain Without dying How can I remain healthy And how can I obtain More better ways Of doing my duty Survival How can I obtain The best way of attaching Myself to a sleeping man Or a careless man A drunken man An idiotic person And suck as much blood as possible Without getting killed That knowledge Even a mosquito is aspiring for Of course Why does it want to do Because it wants survival Why does a person wants to survive Why does a creature wants to survive Only one purpose I am Ananda Swaroopa And to abide in oneself Is the greatest Ananda So every creature Every conscious creature Wants to fulfill Three desires It wants to be It wants to grow in knowledge Or wisdom And it wants to go on Increasing Its quantum quality Of happiness It is inbuilt There is a teleological urge Even a mosquito knows I am Brahman But it is unable to Express it So many people if you ask them Are you aware that you are Brahman He says I know I am aware I am Brahma Delusion But I don't know That I am the Atman I am not Brahman Delusion means How many times We beat our heads and say What a stupid fool I have been I should have Thought better I should have act better I should have done something better That's why the Isavasya Upanishad says That Why did I not Do those things Which would have made me An extremely happy person now Why did I do those things Which had led me Into deeper and deeper Into this mire of sin This regret Everybody has to go through Who has not become a wise person So everybody Wants is striving Mostly unconsciously To Go towards pure sat Pure chit and pure ananda Asato ma sadgamaya Tamaso ma jyotirgamaya Mrutyor ma Amrutangamaya So what is the point of This 48th this one Every Action because Every action springs Because of the body mind And every body mind is the outcome Of three gunas And all gunas bind In fact I reminded You many times The very etymological meaning Of guna One meaning of guna is equality Here is red Here is small Here is fragrant Here is multi petal etc etc But the other meaning is That which binds like a rope That is called guna So every guna binds Binds means what It reminds us that You foolish fellow You are not brahman It is foolishness to think you are brahman Your body mind Make this body mind As best as it is possible Go to heavenly world Go to brahmaloka But don't even think of brahman These are all Some priests have created these things So it goes on What is called brainwashing us The only good news about this Brainwashing is I don't have any complaints I am being brainwashed That conclusively proves that there is a brain Besides that there is nothing meritorious So One should not abandon The duty to which one is born Though faulty For every undertaking is Enveloped by evil As fire is enveloped by Smoke The karma that is natural Is the karma that we are born into Our very nature If a child Seeing a food material Runs, makes a beeline towards it And tries to grab it That is called sahajan karma Very natural And it is very Lovely, lovable If the child exhibits But if a fellow who has grown 90 years old Is doing the same thing Then it is very highly regrettable And there is no word For it So that is why I have to say Every karma is a natural consequence Of the situation Into which one is born And so one should never give up And then why should one want to give up Every karma Every action is inherently defective Sadoshan Because it falls within The three unas So that is why earlier In the same Bhagavad Gita it is said Everything, all the Vedas The first part of course Teach only the karma kanda The ceremonial part of the Vedas Teach only About the gunas So as we mentioned earlier What is the defect? Instantaneously It is Associated with the result The result may come Just now, later on In this life or after Many lives, but It produces a result Usually what is the result? Either punya or papa And whether it is punya Merit Even merit produces Happy circumstances We are accustomed to happiness We long for happiness If we have to undergo some trouble Our mind Pants as a worm That is put on a hot oven So we are not going To escape from this In this way And every punya, papa Produces likes and dislikes Raga and dvesha And what is samsara? Nothing but raga and dvesha We are not going to accomplish anything First of all, it is not possible Secondly, supposing We want to give up our own natural karma What do you think we are going to do? In its place, we do something Look at a student He is supposed to study He keeps the book in front And he is watching cinema movies Or reading A cinema magazine Keeping in between the covers of the textbook Why can't he go to sleep? Because he is restless He can't go to sleep Why can't he read? Because he thinks there is no fun It is boring A student who says Study is boring You can understand He will be a very boring person In the whole of the life So not only that It is not possible to give up karma And what is the ultimate goal of every karma? To attain knowledge What knowledge? Self-knowledge What is self-knowledge? And this knowledge Is not dependent upon Either doing karma Or not doing karma Because there is only one means That is why neti neti Not this, not this Giving up what is not knowledge Giving up avidya Ignorance That is what is sadhana Not gaining knowledge When we mistake That there is a snake here And we are frightened And somebody tells No, no, I only kept a rope there It is not But still the fear will not go We want to be certain This person And this person is my mother My grandmother And she will never tell a lie That if it is a snake It is not a snake, it is a rope She will never say She will come running And snatches the baby But if the mother is telling The child instinctively understands But fear doesn't go Until truth is revealed So then he prays Mother, you come quickly And what does she do? She comes She doesn't simply come She knows it is a rope But the fear of the child Will not go So she comes with a light And as soon as the child looks At this so called snake Immediately he sees the rope And then all his fear Not only at that time Next day he comes If he requires a piece of rope He will come running to that And catch hold of it So what is the purpose of the light? It is only To remove the darkness And not to reveal the rope Because the rope need not Be revealed It is always a rope It never became anything else The delusion Superimposition Was in our mind And we have to remove it From our mind only So those who do all the rituals Etc They are not merely doing Transforming everything Into Karma Yoga And that Alone can Remove the defects in every karma Because what does Karma Yoga do? It removes the karma Destroys the karma What is the bondage? Karma Why? Because it is the outcome of the three gunas Therefore the only way is To get rid of this one Perform your duty In the spirit of Karma Yoga Gladly And accept whatever comes And if we can do that one We attain to the highest goal Which is called Self-knowledge Brahma Gnanam And that is going to be beautifully illustrated In the next verse 49th verse And it is a marvelous verse again We will discuss about it In the next Gita class Thank you Krishna