\u0964\u0964 Shrimadbhagwad Geeta <\/strong>\u0964\u0964 A Practical Approach  <\/strong>\u0964\u0964<\/strong><\/p>\n\n\n\n

\u0964\u0964 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u092d\u0917\u0935\u0924 \u0917\u0940\u0924\u093e \u0964\u0964 \u090f\u0915 \u0935\u094d\u092f\u0935\u0939\u093e\u0930\u093f\u0915 \u0938\u094b\u091a \u0964\u0964<\/strong><\/p>\n\n\n\n

\u0964\u0964 Chapter  04.20<\/strong>\u0964\u0964<\/strong><\/strong><\/p>\n\n\n\n

\u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f    04.20 \u0964\u0964 <\/strong><\/p>\n\n\n\n

<\/p>\n\n\n\n

\u0965<\/strong> <\/strong>\u0936\u094d\u0930\u0940\u092e\u0926\u094d<\/strong>\u200d<\/strong>\u092d\u0917\u0935\u0926\u094d<\/strong>\u200d<\/strong>\u0917\u0940\u0924\u093e<\/strong> <\/strong>\u0965<\/strong> 4.20<\/strong>\u0965<\/strong><\/p>\n\n\n\n

\u0924\u094d\u092f\u0915\u094d\u0924\u094d\u0935\u093e<\/strong> <\/strong>\u0915\u0930\u094d\u092e\u092b\u0932\u093e\u0938\u0919\u094d\u0917\u0902, <\/strong>\u0928\u093f\u0924\u094d\u092f\u0924\u0943\u092a\u094d\u0924\u094b<\/strong> <\/strong>\u0928\u093f\u0930\u093e\u0936\u094d\u0930\u092f\u0903<\/strong> <\/strong>\u0964<\/strong><\/p>\n\n\n\n

\u0915\u0930\u094d\u092e\u0923\u094d\u092f\u092d\u093f\u092a\u094d\u0930\u0935\u0943\u0924\u094d\u0924\u094b\u093d\u092a\u093f<\/strong> <\/strong>\u0928\u0948\u0935, <\/strong>\u0915\u093f\u0902\u091a\u093f\u0924\u094d\u0915\u0930\u094b\u0924\u093f<\/strong> <\/strong>\u0938\u0903\u0964\u0964<\/strong><\/p>\n\n\n\n

“tyaktv\u0101 karma-phal\u0101sa\u0144ga\u1e3f,<\/p>\n\n\n\n

nitya-t\u1e5bpto nir\u0101\u015braya\u1e25..I<\/p>\n\n\n\n

karma\u1e47y abhiprav\u1e5btto ‘pi,<\/p>\n\n\n\n

naiva ki\u00f1cit karoti sa\u1e25”..II<\/p>\n\n\n\n

\u092d\u093e\u0935\u093e\u0930\u094d\u0925 : <\/strong><\/strong><\/p>\n\n\n\n

\u091c\u094b \u092e\u0928\u0941\u0937\u094d\u092f \u0905\u092a\u0928\u0947 \u0938\u092d\u0940 \u0915\u0930\u094d\u092e-\u092b\u0932\u094b\u0902 \u0915\u0940 \u0906\u0938\u0915\u094d\u0924\u093f \u0915\u093e \u0924\u094d\u092f\u093e\u0917 \u0915\u0930\u0915\u0947 \u0938\u0926\u0948\u0935 \u0938\u0928\u094d\u0924\u0941\u0937\u094d\u091f \u0924\u0925\u093e \u0938\u094d\u0935\u0924\u0928\u094d\u0924\u094d\u0930 \u0930\u0939\u0915\u0930 \u0915\u093e\u0930\u094d\u092f\u094b\u0902 \u092e\u0947\u0902 \u092a\u0942\u0930\u094d\u0923 \u0935\u094d\u092f\u0938\u094d\u0924 \u0939\u094b\u0924\u0947 \u0939\u0941\u090f \u092d\u0940 \u0935\u0939 \u092e\u0928\u0941\u0937\u094d\u092f \u0928\u093f\u0936\u094d\u091a\u093f\u0924 \u0930\u0942\u092a \u0938\u0947 \u0915\u0941\u091b \u092d\u0940 \u0928\u0939\u0940\u0902 \u0915\u0930\u0924\u093e \u0939\u0948\u0964 (\u0968\u0966)<\/p>\n\n\n\n

Meaning:<\/strong><\/p>\n\n\n\n

Having given up attachment to the result of action, always content and depending on nothing, he never does anything, though engaged in action.<\/p>\n\n\n\n

Explanation:<\/strong><\/p>\n\n\n\n

So Krishna pointed out that a jnani is free from kama, sankalpa and grief, in short, jnani is a free person. In the case of a jnani, he is not overwhelmed by the situation; he keeps doing whatever he can do to change or to improve the situation.<\/p>\n\n\n\n

“When this project ends, will it give me everlasting happiness?” is the question that we ask explicitly or implicitly, whenever we commence any new endeavour. In this shloka, Shri Krishna says that everlasting happiness and contentment is a natural by-product of gyaan karma yoga itself, not of any one particular project. Contentment becomes part of our personality. The word used to describe this state is “nityatriptah”.<\/p>\n\n\n\n

As we grow up, we are programmed and conditioned by the world to believe that happiness is something that is outside of us. This conditioning goes deep inside our psyche and causes us to run after a better job, more money, a bigger house and so on. Now, it is absolutely alright to pursue growth while performing one’s svadharma. Wealth follows naturally if one follows svadharma sincerely. But constant seeking of happiness from external objects makes us slavishly dependent upon the world.<\/p>\n\n\n\n

Through karmayoga, we lose our attachment to the results of our actions. In doing so, we become less dependent on external world for happiness. Shri Krishna asks us to use our discrimination to examine the source of our happiness. We should train our mind to check daily whether we have gone outside ourselves to search for happiness, or is it coming from within.<\/p>\n\n\n\n

What is so wrong about this seemingly normal tendency to look outside oneself for happiness? Because any happiness gained from the world will be finite and temporary. But Shri Krishna says here that if one dependent on the eternal essence instead, he becomes ever content.  As the second chapter says: “naabhaavo vidyate sataha”. The self is infinite and eternal.<\/p>\n\n\n\n

Furthermore, if we are attached to the result of our action, we generate  expectation for the future. Which means that we identify ourselves with the process of time, which is also a part of prakriti? Identification with time accumulates karma or negative reaction from the universe. Actions cannot be classified by external appearances. It is the state of the mind that determines what is inaction and action.<\/p>\n\n\n\n

Now Krishna wants to point out that a person can gain jnanam, whatever is his status in life. It does not depend upon the lifestyle that one has. Ajnanam ignorance is the cause of bondage; jnanam is the cause of liberation; the set-up has nothing to do with bondage or liberation. And therefore, if a person is jnani, then he is liberated even if he is amidst the society. On the other hand, if a person is ajnani, he is going to be miserable even if he is in the best s\u015bramam in Badrinath. So therefore the set-up does not determine, your a\u015brama; whether you are a brahmacari, whether you are a Sanyasi, or whether you are a grihasth\u0101; or whether you are a vanaprasthi; the a\u015brama does not decide. Your var\u1e47a does not decide; you may be a brahma\u1e47a, k\u1e63atriya, vai\u015bya or \u015budra\u1e25. Shri shankracharya told that even a cha\u1e47\u1e0dala is a jivan muktha and he is a universal guru; if he has wisdom; and even if he is a greatest brahmin, if he is ajnani, he is a samsari only. Therefore var\u1e47a does not matter; a\u015brama does not matter; even religion does not matter; sex does not matter; one may be male or female, the profession does not matter, nationality does not matter; what matters is are you wise, or otherwise.<\/p>\n\n\n\n

And therefore Krishna wants to describe two types of jnanis in these verses; one is a grihastha jnani; And other is Sanyasi jnani.  So what type of grihastha he is ” karma\u1e47i abhiprav\u1e5btta\u1e25” naturally when he is a grihastha, he has a set up and he is part of a family; part of the society; part of the community;  therefore pancha maha yajna, he has to do; and social responsibilities are there. But what is the difference; the difference is “nityatrit\u1e5bpta\u1e25” he does not seek fulfilment through these activities;<\/p>\n\n\n\n

So whereas this person if the cards and congratulations comes, wonderful, if they do not come, equally wonderful.  If the people are around, wonderful. If they are not around, it is equally or more wonderful;  so keep it to himself; do not express that thought. So he writes letters: I am missing you; I am missing you, etc, even though it may be a lie. When are you coming, etc. It is not hypocrisy; just because the other people require the patting; jnani does all these things to support others; that is called love; but when he seeks support, it is attachment. If I give support, it is love. If I seek support emotionally, then it becomes attachment. Therefore jnani does not have these emotional hang-ups.<\/p>\n\n\n\n

So physical dependence does not cause sams\u0101ra; emotional dependence alone is the problem; the problem is even if there is somebody to hold on my hand, I am not happy because I want this particular person to hold on. That is called emotional problem. If this person serves I cannot eat; I can eat only if X serves. That is called emotional dependence.<\/p>\n\n\n\n

And therefore no such dependence; therefore nira\u015braya\u1e25; and therefore he expects a particular result for the action; because very action is a planned action, and you have to project properly, so he expects the results of action, but he is not concerned over the result of action; expectation is one thing; concern is quite another; expectation is based on planning, concern is based on worry. Success in life is nothing but preparation for failure.<\/p>\n\n\n\n

So therefore, one who does not create expectation of a result in the future does not accumulate karma. This is what is meant by the phrase “never does anything” in the shloka.<\/p>\n\n\n\n

\u0964\u0964 \u0939\u093f\u0902\u0926\u0940 \u0938\u092e\u0940\u0915\u094d\u0937\u093e \u0964\u0964<\/strong><\/strong><\/p>\n\n\n\n

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\u0906\u0917\u0947 \u0915\u0947 \u0936\u094d\u0932\u094b\u0915 \u092e\u0947\u0902 \u092f\u094b\u0917\u0940 \u092a\u0941\u0930\u0941\u0937 \u0915\u0947 \u092c\u093e\u0930\u0947 \u092e\u0947\u0902 \u0905\u0928\u094d\u092f \u0917\u0941\u0923\u094b\u0902 \u0915\u094b \u092a\u0922\u093c\u0947\u0902\u0917\u0947\u0964<\/p>\n\n\n\n

\u0964\u0964 \u0939\u0930\u093f \u0950 \u0924\u0924 \u0938\u0924\u0964\u0964 4.20\u0964\u0964<\/p>\n\n\n\n

Complied by: CA R K Ganeriwala ( +91 9422310075)<\/strong><\/p>\n\n\n\n

<\/p>\n\n\n\n

<\/p>\n\n\n\n

<\/p>\n","protected":false},"excerpt":{"rendered":"

\u0964\u0964 Shrimadbhagwad Geeta \u0964\u0964 A Practical Approach  \u0964\u0964 \u0964\u0964 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u092d\u0917\u0935\u0924 \u0917\u0940\u0924\u093e \u0964\u0964 \u090f\u0915 \u0935\u094d\u092f\u0935\u0939\u093e\u0930\u093f\u0915 \u0938\u094b\u091a \u0964\u0964 \u0964\u0964 Chapter  04.20\u0964\u0964 \u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f    04.20 \u0964\u0964 \u0965 \u0936\u094d\u0930\u0940\u092e\u0926\u094d\u200d\u092d\u0917\u0935\u0926\u094d\u200d\u0917\u0940\u0924\u093e \u0965 4.20\u0965 \u0924\u094d\u092f\u0915\u094d\u0924\u094d\u0935\u093e \u0915\u0930\u094d\u092e\u092b\u0932\u093e\u0938\u0919\u094d\u0917\u0902, \u0928\u093f\u0924\u094d\u092f\u0924\u0943\u092a\u094d\u0924\u094b \u0928\u093f\u0930\u093e\u0936\u094d\u0930\u092f\u0903 \u0964 \u0915\u0930\u094d\u092e\u0923\u094d\u092f\u092d\u093f\u092a\u094d\u0930\u0935\u0943\u0924\u094d\u0924\u094b\u093d\u092a\u093f \u0928\u0948\u0935, \u0915\u093f\u0902\u091a\u093f\u0924\u094d\u0915\u0930\u094b\u0924\u093f \u0938\u0903\u0964\u0964 “tyaktv\u0101 karma-phal\u0101sa\u0144ga\u1e3f, nitya-t\u1e5bpto nir\u0101\u015braya\u1e25..I karma\u1e47y abhiprav\u1e5btto ‘pi, naiva ki\u00f1cit karoti sa\u1e25”..II \u092d\u093e\u0935\u093e\u0930\u094d\u0925 : \u091c\u094b \u092e\u0928\u0941\u0937\u094d\u092f \u0905\u092a\u0928\u0947 \u0938\u092d\u0940 \u0915\u0930\u094d\u092e-\u092b\u0932\u094b\u0902 \u0915\u0940 […]<\/p>\n","protected":false},"author":1,"featured_media":1017,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-1016","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bhagwat-geeta"],"yoast_head":"\n