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{"id":736,"date":"2022-01-01T04:54:37","date_gmt":"2022-01-01T04:54:37","guid":{"rendered":"https:\/\/ganeriwalaca.com\/blog\/?p=736"},"modified":"2023-05-06T05:15:29","modified_gmt":"2023-05-06T05:15:29","slug":"shrimadbhagwad-geeta-a-practical-approach-03-07","status":"publish","type":"post","link":"https:\/\/ganeriwalaca.com\/blog\/shrimadbhagwad-geeta-a-practical-approach-03-07\/","title":{"rendered":"Shrimadbhagwad Geeta \u2013 A Practical Approach (03.07)"},"content":{"rendered":"\n<p><strong>\u0964\u0964 Shrimadbhagwad Geeta <\/strong><strong>\u0964\u0964 A Practical Approach&nbsp; <\/strong><strong>\u0964\u0964<\/strong><\/p>\n\n\n\n<p><strong>\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<p><strong>\u0964\u0964 Chapter&nbsp; 03.07 \u0964\u0964 <\/strong><\/p>\n\n\n\n<p><strong>\u0964\u0964 \u0905\u0927\u094d\u092f\u093e\u092f&nbsp; &nbsp;&nbsp;03. 07 \u0964\u0964 &nbsp;&nbsp;<\/strong><\/p>\n\n\n\n<p><\/p>\n\n\n\n<p><strong>\u0965<\/strong><strong> <\/strong><strong>\u0936\u094d\u0930\u0940\u092e\u0926\u094d<\/strong><strong>\u200d<\/strong><strong>\u092d\u0917\u0935\u0926\u094d<\/strong><strong>\u200d<\/strong><strong>\u0917\u0940\u0924\u093e<\/strong><strong> <\/strong><strong>\u0965<\/strong><strong> 3.7<\/strong><strong>\u0965<\/strong><\/p>\n\n\n\n<p><strong>\u092f\u0938\u094d\u0924\u094d\u0935\u093f\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u093e\u0923\u093f<\/strong><strong> <\/strong><strong>\u092e\u0928\u0938\u093e<\/strong><strong> <\/strong><strong>\u0928\u093f\u092f\u092e\u094d\u092f\u093e\u0930\u092d\u0924\u0947\u093d\u0930\u094d\u091c\u0941\u0928<\/strong><strong> <\/strong><strong>\u0964<\/strong><\/p>\n\n\n\n<p><strong>\u0915\u0930\u094d\u092e\u0947\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u0948\u0903<\/strong><strong> <\/strong><strong>\u0915\u0930\u094d\u092e\u092f\u094b\u0917\u092e\u0938\u0915\u094d\u0924\u0903<\/strong><strong> <\/strong><strong>\u0938<\/strong><strong> <\/strong><strong>\u0935\u093f\u0936\u093f\u0937\u094d\u092f\u0924\u0947<\/strong><strong>&nbsp; <\/strong><strong>\u0965<\/strong><\/p>\n\n\n\n<p>&#8220;yas tv indriy\u0101\u1e47i manas\u0101,<\/p>\n\n\n\n<p>niyamy\u0101rabhate &#8216;rjuna..\u0964<\/p>\n\n\n\n<p>karmendriyai\u1e25 karma-yogam,<\/p>\n\n\n\n<p>asakta\u1e25 sa vi\u015bi\u1e63yate&#8221;..\u0964\u0964<\/p>\n\n\n\n<p><strong>\u092d\u093e\u0935\u093e\u0930\u094d\u0925 :<\/strong><strong>&nbsp;<\/strong><\/p>\n\n\n\n<p>\u0939\u0947 \u0905\u0930\u094d\u091c\u0941\u0928! \u091c\u094b \u092e\u0928\u0941\u0937\u094d\u092f \u092e\u0928 \u0915\u0947 \u0926\u094d\u0935\u093e\u0930\u093e \u0907\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u094b\u0902 \u0915\u094b \u0935\u0936 \u092e\u0947\u0902 \u0915\u0930\u0928\u0947 \u0915\u093e \u092a\u094d\u0930\u092f\u0924\u094d\u0928 \u0915\u0930\u0924\u093e \u0939\u0948 \u0914\u0930 \u092c\u093f\u0928\u093e \u0915\u093f\u0938\u0940 \u0906\u0938\u0915\u094d\u0924\u093f \u0915\u0947 \u0915\u0930\u094d\u092e-\u092f\u094b\u0917 (\u0928\u093f\u0937\u094d\u0915\u093e\u092e \u0915\u0930\u094d\u092e-\u092f\u094b\u0917) \u0915\u093e \u0906\u091a\u0930\u0923 \u0915\u0930\u0924\u093e \u0939\u0948, \u0935\u0939\u0940 \u0938\u092d\u0940 \u092e\u0928\u0941\u0937\u094d\u092f\u094b\u0902 \u092e\u0947\u0902 \u0905\u0924\u093f-\u0909\u0924\u094d\u0924\u092e \u092e\u0928\u0941\u0937\u094d\u092f \u0939\u0948\u0965 \u096d\u0965<\/p>\n\n\n\n<p><strong>Meaning:<\/strong><\/p>\n\n\n\n<p>But one who controls his senses by his mind, O Arjuna, and performs karma yoga with his organs-of-action without attachment &#8211; that individual is superior.<\/p>\n\n\n\n<p><strong>Explanation:<\/strong><\/p>\n\n\n\n<p>The word karm yog has been used in this verse. It consists of two main concepts: karma (occupational duties) and Yog (union with God). Hence, a karm yogi is one who performs worldly duties while keeping the mind attached to God. Such a karm yogi is not bound by karma even while performing all kinds of works. This is because what binds one to the law of karma is not actions, but the attachment to the fruits of those actions. And a karm yogi has no attachment to the fruits of action. On the other hand, a false renouncing renounces action, but does not forsake attachment, and thus remains bound in the law of karma. Shree Krishna says here that a person in household life who practices karm yog is superior to the false renouncing who continues to dwell on the objects of the senses in the mind.<\/p>\n\n\n\n<p>In the previous shloka, we saw that repressing our urges and giving up actions does not work. A different approach is needed to clean our vasanaas and selfish desires. In this shloka, Shri Krishna says that we should not give up actions &#8211; instead, we should give up attachment.<\/p>\n\n\n\n<p>Kripalu Maharaj says that \u201cWhen one works in the world with the body, but keeps the mind attached to God, know it to be karm yog. When one engages in spirituality with the body, but keeps the mind attached to the world, know it to be hypocrisy.\u201d<\/p>\n\n\n\n<p>Giving up attachment is a technique unto itself, and this chapter goes into a lot of detail on that topic. To begin with, this shloka informs us that we need to arm ourselves with two weapons: discrimination or &#8220;viveka&#8221;, and dispassion or &#8220;vairagya&#8221;.<\/p>\n\n\n\n<p>Let first look at discrimination. If we have followed the teaching so far, we know that material objects are temporary and are not the true sources of happiness. But it is extremely easy to forget this teaching, especially if we have strong vasanaas and desires.<\/p>\n\n\n\n<p>Therefore, we have to constantly arm ourselves with the weapon of discrimination by being always aware and alert about our thoughts and emotions. And we have to be especially alert when we are around objects that we are attached to. For a simple example take food: it could be chocolates for the sweet tooth person, fried food for the obese person etc.<\/p>\n\n\n\n<p>Next comes dispassion. If we constantly practice discrimination, dispassion will happen automatically. Objects, people and situations will begin to lose their hold on us. Dispassion will prevent our energy from rushing out into the world of material objects through our senses. This is what the shloka means by the phrase &#8220;one who controls his senses by his mind.&#8221;<\/p>\n\n\n\n<p>Finally, once the mind has gained back control over the senses, then the energy that once rushed out through our senses can be channelled into performing karma yoga. The next shloka will go deeper into what Shri Krishna means by karma yoga.<\/p>\n\n\n\n<p>Instead of becoming a pseudo transcendentalist for the sake of wanton living and sense enjoyment, it is far better to remain in one&#8217;s own business and execute the purpose of life, which is to get free from material bondage and enter into the kingdom of God. The prime svartha-gati, or goal of self-interest, is to reach Vishnu. The whole institution of varna and asrama is designed to help us reach this goal of life. A householder can also reach this destination by regulated service in Krishna consciousness. For self-realization, one can live a controlled life, as prescribed in the sastras, and continue carrying out his business without attachment, and in that way make progress. A sincere person who follows this method is far better situated than the false pretender who adopts show-bottle spiritualism to cheat the innocent public. A sincere sweeper in the street is far better than the charlatan meditator who meditates only for the sake of making a living.<\/p>\n\n\n\n<p>As a grihasth\u0101, as an active person in society, let him regulate his sense organs first; even though grihasth\u0101 is given a freedom to fulfil his artha-k\u0101ma, artha k\u0101ma means what, artha means security, money, possessions, house, status etc. name, fame, they are all security; and k\u0101ma means entertainment. So \u015b\u0101str\u0101 gives freedom to fulfil the artha-k\u0101ma desire only in Grihasth\u0101\u015brama and not in Sany\u0101sa \u0101\u015brama and and sany\u0101sa \u0101\u015brama is exclusively meant for fulfilling m\u014dk\u1e63a\u1e25 desire only. Not for fulfilling artha-k\u0101ma desire. Therefore let a grihasth\u0101 fulfil his worldly desires but under one condition; what is that; indriy\u0101\u1e47i niyamya; by regulating the sense organs, which means, without violating dharma, morality.<\/p>\n\n\n\n<p>Everybody is given freedom to enjoy physical pleasures; sensory pleasures, intellectual pleasures, emotional pleasures; the legitimate fulfilment of pleasures cannot be beyond limits. And therefore, regulating, avoiding indulgence. Avoiding excesses, sensory excesses and how do you control the sense organs; manas\u0101; manas\u0101 means by discrimination, by discrimination, what is right, and what is wrong and what is moderate and what is not moderate, the intellect must assess and judge and decide; controlling the mind; controlling is not suppression. Controlling is regulating.<\/p>\n\n\n\n<p>Remember the example of a river; if you stop a river, it is suppression; the water will increase, increase and increase, the pressure will mount up a time will come when it will break the bund and flood the whole place. At the same time if you do not stop the river, the water may be wasted, it may just flow into the ocean without benefitting anyone; that is also wastage of water. So that is also not correct; stopping also is not correct; and what is the correct thing; regulation of water, dam the river alright, but you have to channelize the water in an useful direction.<\/p>\n\n\n\n<p>This is called askta\u1e25 and such a person who follows karma y\u014dga is vi\u015bi\u1e63yate; he excels. He excels whom, he is superior to a sany\u0101si who chooses sany\u0101sa without getting maturity and gets into trouble; neither he is able to fulfil his worldly desires; nor he is able to spend his lifetime in v\u0113d\u0101nta \u015brava\u1e47a manana nidhidy\u0101sana. Sany\u0101sa \u0101\u015brama is wonderful, if we love v\u0113d\u0101nta. Sany\u0101sa \u0101\u015brama is horrible, if you do not love v\u0113d\u0101nta. And therefore, a grihasth\u0101 is superior to an immature sany\u0101si.<\/p>\n\n\n\n<p>Footnotes<\/p>\n\n\n\n<p>1. Verse 375 of Shankarachaarya&#8217;s Vivekachoodamani speaks of dispassion and discrimination as &#8220;two wings of a bird&#8221; that lift the seeker into realization.<\/p>\n\n\n\n<p><strong>\u0964\u0964 \u0939\u093f\u0902\u0926\u0940 \u0938\u092e\u0940\u0915\u094d\u0937\u093e \u0964\u0964<\/strong><strong><\/strong><\/p>\n\n\n\n<p>\u092e\u0928 \u0938\u0947 \u0907\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u094b\u0902 \u0915\u094b \u0935\u0936 \u092e\u0947\u0902 \u0915\u0930\u0928\u0947 \u0915\u093e \u0924\u093e\u0924\u094d\u092a\u0930\u094d\u092f \u0939\u0948 \u0915\u093f \u0935\u093f\u0935\u0947\u0915\u0935\u0924\u0940 \u092c\u0941\u0926\u094d\u0927\u093f \u0915\u0947 \u0926\u094d\u0935\u093e\u0930\u093e \u092e\u0928 \u0914\u0930 \u0907\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u094b\u0902 \u0938\u0947 \u0938\u094d\u0935\u092f\u0902 \u0915\u093e \u0915\u094b\u0908 \u0938\u092e\u094d\u092c\u0928\u094d\u0927 \u0928\u0939\u0940\u0902 \u0939\u0948, \u0910\u0938\u093e \u0905\u0928\u0941\u092d\u0935 \u0915\u0930\u0928\u093e\u0964 \u092e\u0928 \u0938\u0947 \u0907\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u094b\u0902 \u0915\u093e \u0928\u093f\u092f\u092e\u0928 \u0915\u0930\u0928\u0947 \u092a\u0930 \u0907\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u094b\u0902 \u0915\u093e \u0905\u092a\u0928\u093e \u0938\u094d\u0935\u0924\u0928\u094d\u0924\u094d\u0930 \u0906\u0917\u094d\u0930\u0939 \u0928\u0939\u0940\u0902 \u0930\u0939\u0924\u093e \u0905\u0930\u094d\u0925\u093e\u0924\u094d \u0909\u0928 \u0915\u094b \u091c\u0939\u093e\u0901 \u0932\u0917\u093e\u0928\u093e \u091a\u093e\u0939\u0947\u0902 \u0935\u0939\u0940\u0902 \u0935\u0947 \u0932\u0917 \u091c\u093e\u0924\u0940 \u0939\u0948\u0902 \u0914\u0930 \u091c\u0939\u093e\u0901 \u0938\u0947 \u0909\u0928 \u0915\u094b \u0939\u091f\u093e\u0928\u093e \u091a\u093e\u0939\u0947\u0902 \u0935\u0939\u093e\u0901 \u0938\u0947 \u0935\u0947 \u0939\u091f \u091c\u093e\u0924\u0940 \u0939\u0948\u0902\u0964 \u0907\u0928\u094d\u0926\u094d\u0930\u093f\u092f\u093e\u0901 \u0935\u0936 \u092e\u0947\u0902 \u0924\u092d\u0940 \u0939\u094b\u0924\u0940 \u0939\u0948\u0902 \u091c\u092c \u0907\u0928 \u0915\u0947 \u0938\u093e\u0925 \u092e\u092e\u0924\u093e (\u092e\u0947\u0930\u093e\u092a\u0928) \u0915\u093e \u0938\u0930\u094d\u0935\u0925\u093e \u0905\u092d\u093e\u0935 \u0939\u094b \u091c\u093e\u0924\u093e \u0939\u0948\u0964<\/p>\n\n\n\n<p>\u0906\u0938\u0915\u094d\u0924\u093f \u0926\u094b \u091c\u0917\u0939 \u0939\u094b\u0924\u0940 \u0939\u0948 (1) \u0915\u0930\u094d\u092e\u094b\u0902 \u092e\u0947\u0902 \u0914\u0930 (2) \u0909\u0928 \u0915\u0947 \u092b\u0932\u094b\u0902 \u092e\u0947\u0902\u0964 \u0938\u092e\u0938\u094d\u0924 \u0926\u094b\u0937 \u0906\u0938\u0915\u094d\u0924\u093f \u092e\u0947\u0902 \u0939\u0940 \u0930\u0939\u0924\u0947 \u0939\u0948\u0902 \u0915\u0930\u094d\u092e\u094b\u0902 \u0924\u0925\u093e \u0909\u0928 \u0915\u0947 \u092b\u0932\u094b\u0902 \u092e\u0947\u0902 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