Gita Study Mumbai 2012 05.01-08: How Krishna subtly but surely changes Arjuna’s conceptions about the hierarchy of karma yoga and jnana yoga

Transcript

This is an AI-generated transcript and may contain some errors.
let’s start with the 5th chapter the 5th chapter is known as Karma Yoga action in Krishna Consciousness that’s what Gopal translates that is in Sanskrit it is often known as Karma Sanyasa Yoga because in between this and the 3rd chapter there has been the chapter on Jnana which also talks about Sanyasa there are significant parallels between this chapter and the 3rd chapter there are 2 sets of chapters that are similar in the Bhagavad Gita chapter 3, chapter 5, chapter 7 and chapter 9 so the names given by the titles are also similar 3 is Karma Yoga 5 is Karma Yoga, action in Krishna Consciousness 7 is knowledge of the absolute truth and 9th with Gopal titles it as the most confidential knowledge, so both are the focus is on knowledge and ultimate knowledge being law, so there are parallels between these 2 chapters and in one sense especially the parallels are striking in the 3rd and 5th chapters because Arjuna’s question which starts these 2 chapters is near identical the question which starts this chapter is almost similar to the question which started in the 1st chapter let’s look at the question Arjuna Vacha Arjuna Vacha Sanyasamkarmanam Krishna Sanyasamkarmanam Krishna Punar Yogam Chashamsase Punar Yogam Chashamsase Yashreya Yashreya Yashreya Dhanme Dhanme Dhanme So Sunischitam is telling for certain, do we speak that what? Ekayo Ekam Ekayo means among these 2, one that one which is best Shreya long term, good for me so what is it telling? why you should tell me one? because Sanyasamkarmanam Krishna you first recommend Sanyas you first tell that I should give up the work, that was in 41st verse, the last chapter Yoga Sanyas Karman Gyan Sanchi Samshi, you are saying give up work, first you are telling me Sanyasamkarmanam Krishna Punar Yogam Chashamsase but then you are telling me to do Yoga so what is 41st verse Asmada Gyan Samyogam Samgyan Asinatmanam Chitvaikam Samshayam Yogam Utthishtha Par Utthishtha Par so there it is, perform Yoga and arise and find, Sunischitam is saying Arjuna is saying there is a contradiction between doing action and announcing action he is doing Yoga and taking Sanyas, he says it’s like you tell a person to go round and round and stay still how is it possible see what you are saying is contradictory I can do both, so please tell me what is the one thing that I should do so now quick recap of what happened in the 4th chapter you see how Arjuna is understood and the 4th chapter if you remember, there are how many sections so depending on the way you classify, there are 4 or 5 sections so the 4th chapter started with Krishna telling Arjuna that you should use your Rudri, firm lust and that was an answer to a question prior to that question, Krishna was recommending to Arjuna, practise Nishkankar Shri Answars in Mohini so basically the question answer is a sort of diversion the focus was on practise Nishkankar and from there it was so while answering Arjuna’s question about how lust has to be conquered by Rudri Rudri requires Dhyan Krishna talked about how he gives Dhyan again and again and while giving Dhyan Krishna tells two things one is about his supreme position and secondly, how is the goal of all paths that was not the focus right now focus right now was on practise of Nishkankar Yoga and how that will lead to the development of Dhyan so Krishna’s focus is not here telling what that Dhyan ultimately is Krishna’s focus is that Arjuna I am telling you this because I originally gave this Dhyan also so that is the 1 to 10 is Krishna tells that I come and use this Dhyan again and again whenever it is lost the purpose of Dhyan is to establish so I teach Dharma and I establish also the ultimate is lost and then Krishna says what is the ultimate purpose of this Dhyan it is ultimately to go to love and to return back to me so I have set up all these paths and I have the goal of all these paths and then Krishna after giving this law, you can say words I have given of what all is there remaining for now, he comes back to specific issue of Arjuna who is urging to practise Nishkankar Yoga so then verses 16 to 24 he is talking about how Karma Yoga is practised with knowledge so the knowledge was Krishna says even wise people are bewildered by this I tell you this knowledge and then he talks from 19 to 23 verses 24 verse about how the inner consciousness of a Yogi, Karma Yogi ensures that he doesn’t get bound and gets liberated no bondage is there Karmanya that was a similar theme in all the verses 19 to 23, no bondage no bondage and then this summary does not indicate the flow so first Krishna says I give Dhyan I am the goal of Dhyan and when you practise Karma Yoga with this Dhyan, you will not get bound so then, how does one get that Dhyan he says there are various ways to get that Dhyan so Karma Yoga itself is one way Dhyan Yoga is one way, Ashta Yoga is one way there are various ways to get Dhyan and the essence of the process for getting Dhyan is the performance of Dhyan is doing sacrifice and then he says, how should you get that Dhyan which Yagya should you do what should you follow all that you have to go to Swamiji master and then Krishna tells what is the truth of the Dhyan technique he says actually you become free from illusion all your sinful karma will be gone you will cross beyond the ocean of ignorance there is nothing as pure as this have faith, if you don’t have faith you will be lost and then 41-42 are the concluding verses so Krishna has basically never taken back the instruction that you should practise Nishantham that has been his instruction throughout that has been his instruction throughout but in the process Krishna has glorified Dhyan a lot because if you remember the verse the purpose of all the Yagyas is so Dhyan is important it is not that Krishna recommends that work is worship which is actually the work to get the Dhyan and the work is valuable for you Arjuna, the work is indispensable because that is the way you develop it so here Krishna’s purpose in glorifying Dhyan was to indicate to Arjuna this is what you will get by practising this but Arjuna is not able to connect the fruit with the process he thinks that actually if I cultivate Dhyan I have to follow a different process so in Arjuna’s mind Dhyana is another process, Karma is another process whereas what Krishna is telling is Karma will lead to Dhyan naturally in the passage of time you will get them you will get them so Yoga Samsiddha means by the practise of Karma so Krishna has exalted the goal of Dhyana so that Arjuna will be inspired to follow the process of Karma but in the process of exalting the goal of Dhyana because Arjuna can’t connect this will lead to this actually Dhyan means Sanyas, Sanyas means activity, activity not fighting so if that is what is so glorious if that is what is to be achieved then why should I fight so this is the essential contradiction that Arjuna is, there is no flaw in Krishna’s overall flow if you understand it but because Krishna has exalted Dhyana a lot so Arjuna gets a little confused about it now while Krishna is talking about all this Krishna again uses the same word which in Arjuna’s mind is the antithesis of Yoga, that is Shanti Shanti Shanti Shanti Shanti Shanti Shanti and interestingly in the history of the past Krishna uses two contradictory words similarly, if you look at the 38th verse Krishna is telling he says over a period of time you get this next 39th verse is achirena not alone but so what is it actually? so 38 we just spoke this was introduced in contradiction 38th verse is telling achirena is kaalena over a period of time you will get this word you know and the verse before that is the verse after that is saying achirena so gyanam lapna param shanti achirena achirena means within chirena means long time so Krishna said this annanchirat in the famous verse 12.7 also annanchirat, achirat, not a long time this is a reassuring address so Krishna is saying achirena so the previous verse is kaalena over a period of time so what is the meaning of this? actually Krishna is saying the process from karma to gyana will take time that is kaalena but once you get gyana shanti will be achirena so this is talking about two different processes that’s why in yoga samsiddha kaalena in due course of time you will you will actually relish this gyana within yourself in due course of time by practise but once you have got that gyana next verse is once you have gyanam lapna param shanti achirena means once you have got that gyana then immediately without delay you will be able to complete this what kind of peace? param shanti so Krishna has replaced the word shanti with the adjective param to indicate that actually it is not material peace cessation of warfare it is the inner peace that comes back living in harmony with one’s own nature but Arjuna has put this word shanti so therefore he is not thinking so essentially Arjuna’s doubt is similar to what it was in the third chapter when he asked the question of course there he asked the question in two verses, now he asked the question in one verse only now interestingly sometimes when the person doesn’t understand he keeps asking the same question he might get irritated, I don’t understand but Krishna he doesn’t just if you see what he does in this chapter he doesn’t just repeat the answer actually he takes everything to a higher level although he is answering the same question in the answer he is taking things to a higher level actually you can use this hierarchy we are now talking about broad principles and specific verses what Krishna talked about in the third chapter third chapter you remember it was like a spiral spiral going towards the point so it basically was talking about four levels now that karma kand, karma yoga and jnana yoga and beyond that if you don’t do karma kand lowest is jnana kand will be karma agha yurindaya ramo, 3.62 so basically what was Krishna’s focus his jnana yoga is higher than karma yoga but your adhikar is karma yoga that was Krishna’s essential message at that time so first he said that you practise karma yoga because that is better for you, that was the first section that’s how you are preventing yourself that’s how you are not becoming corporate that’s how you keep the social order and even if you think you are not qualified for karma yoga then your karma kand is still there if you think that you are qualified for jnana yoga still practise karma yoga as an example don’t do vikarma, that was the essential message so that is four levels are there so while in the third chapter Krishna does not challenge Arjuna’s assumption that jnana yoga is higher than karma yoga ok jnana yoga is higher than karma yoga but for you karma yoga is suitable but in this chapter Krishna challenges this assumption which is a challenge is the idea that jnana yoga is higher than karma yoga Krishna says actually both of them are equivalent both of them are equivalent because both of them will lead to the same goal so that means what Krishna does is this is like this, Krishna makes it like this it’s not necessary that jnana is higher, actually both can lead to the same goals and this will lead to the same goal easier so what is Krishna doing by this actually if one’s goal is impersonal Brahman then jnana yoga is the highest and by jnana yoga one goes into Brahman but if one’s goal is to be then after jnana one again has to start doing action, one has to start doing activity isn’t it so basically we talk about the yoga ladder in the sixth chapter but the essential point is that in the yoga ladder one goes from action to inaction and then again returns from inaction to action isn’t it so one goes from action in karma yoga to inaction in jnana yoga and then from inaction and again comes back to action in bhakti yoga so when this happens this is a compulsive process because to go from action to inaction itself is a long and troublesome process and after one has become attached if at all one is successful in becoming inactive if one gets attached to that in-person conceptual action then to come back to action is also difficult krishna says how to get the passive energy it is difficult it is based from action to inaction inaction to action that is a compulsive process so because krishna is now going to introduce yoga to arjuna so to preface the preparation for introduction of bhakti yoga krishna says actually these two are not hierarchical they are parallel and what will happen is this karma yoga it actually is not really different from bhakti yoga except for the consciousness except for the consciousness karma yoga does the same activities as bhakti yoga does so it is very simple so gradually what krishna will do this normal hierarchy that is there from karma yoga to karma kanta karma yoga to jnana yoga krishna is going to reverse that or first he will make it parallel it is like you have a ladder something is up something is down krishna is going to first reverse the ladder before reversing the ladder you have to flatten the ladder so fifth chapter what he does is he flattens the ladder he says actually both parts are equal both parts are equal because both will ultimately give the same result and then he will say this one karma yoga is easy then later on in the seventh ninth chapter he will say that actually karma yoga culminates in bhakti yoga and bhakti yoga is normally easier but bhakti yoga will lead to a higher result will lead to not just brahman but will lead to more realisation so this is how krishna takes the same question of arjuna but he answers it in a way that leads to a deepening of the subject that leads to a further evolution of arjuna’s understanding and further evolution of the message of the bhagavad gita lets look at this first this is a very important concept in the bhagavad gita krishna integrates karma yoga and bhakti yoga as a preface to introduce karma yoga and jnana yoga as a preface to introduce bhakti yoga which is a natural elevation from karma yoga natural elevation means the same actions are happening but the phase of going from inaction to inaction and then turning from inaction to action is thus bypassed krishna is actually preparing arjuna for his bypass so by the end of the bhagavad gita arjuna thinks that inaction is higher than action but what krishna is doing is first he is saying here in this chapter he will say both are equal later he will say that both will be the same which are equal so i will repeat this once again so that it is clear so arjuna has an understanding arjuna originally thinks there are only two actions action and inaction and he thinks inaction is better than action and that is normal understanding in vedic culture because sanyasis are more respected than rasgals and relatively speaking sanyasis are inactive so the way the bhagavad gita starts it is it is as if arjuna doesn’t do the path of maya although arjuna is a buddha the bhagavad gita starts with the conventional understanding that there is path of action and path of inaction so arjuna thinks that arjuna presents himself under the influence of yoga maya as if he thinks there are these two paths and the path of inaction is higher than action so in arjuna and krishna’s initial answer there is a summary of everything in second chapter in the third chapter krishna does not remove arjuna’s preconception but qualifies it yes jnana yoga will be higher but karma yoga is better now in the fifth chapter when the same confusion comes up krishna doesn’t stop with that he says karma yoga is better for you actually objectively also karma yoga and jnana yoga are equal but karma yoga is easier indirectly karma yoga is better so the original hierarchy was inaction is higher than action now he is equating it and actually both of them are equal this is easier, this is slightly going up then this karma yoga will eventually lead to bhakti and bhakti yoga is normally easier but it will lead to different things so arjuna’s understanding will be reversed by the end of the bhakti in this chapter is continuing that flow in the evolution of the understanding that is to be given to arjuna is this flow clear now let us see what krishna replies write this down is it visible over there yes it is visible sanyasa karma yogasya sanyasa karma yogasya vishveshya karah bhav karah bhav ayosto karma sanyasa ayosto karma sanyasa karma yogo vishyashyate karma yogo vishyashyate so sanyasa karma yogasya vishvesha so arjuna’s question was shreya What is good? Shreyas and Nishreyas are the same thing. Both are Nishreyas. Both are good.
Because both save one from conflict in this life. Both open the path for liberation. Both are Nishreyas.
Karmakanda and Vikarma, they are brains. Karma Yoga, Jnana Yoga, both are Nishreyas. Because both take one out of the material world.
But Tayogs do better than Karma Sanyas. Among those two, better than Karma Sanyas is Karma Yoga. So, here Krishna is making terms exclusively.
Previously when Krishna used the words Sanyas and Yoga together, Yoga Sanyas is the Karmana. So Arjuna got confused. What Sanyas I have to do? What Yoga I have to do? He had two options.
Karma Sanyas and Karma Yoga. So, among these Karma Sanyas and Karma Yoga, what is better? Krishna should take Karma Yoga, isn’t it? Now, actually Prabhupada’s purport didn’t really focus on Nishreyas. And that’s why he quotes a long passage from Krishnadevaraya’s teachings.
And Yonam Pravata Purute Vikarma. The whole passage Prabhupada quotes over here. But long, this is probably one of the longest quotations that Prabhupada has in the whole Bhagavad Gita.
The only longer one that will come is in 7.1. And Prabhupada will quote from there. Divinity and Divine Self-Respect. Prabhupada doesn’t quote so many verses.
Here he is quoting three verses together. And the whole theme of these teachings of Sarasvatara is that don’t get entangled in your dreams. And Prabhupada is emphasising that.
Actually, you will be defeated if you stay attached to material existence. And often we need to understand why Prabhupada quotes certain things when he does. Otherwise, we can get quite confused.
Because sometimes the Bhagavad Gita has a particular flow going on. But Prabhupada feels that there is a particular theme that his audience needs to understand. And Prabhupada is emphasising that actually most people have never done it.
I want to enjoy myself and not stop that thing. He focusses. Prabhupada brings the whole discussion down to our level.
The difference is something we will discuss later. But first understand that both have a common principle and that is Krishna. So, we have to give sense that this is a very powerful verse.
So, he says असन अपिक्लेश ना आसद देखा Prabhupada quotes very often. Generally, action is to be judged by its fruits. So, he says that if you engage in sense gratification, the fruit of that would be that you get another body which will lead to misery.
And how is that good? How is that good? Therefore, give it up. Don’t do that. And then, how long will this cycle of birth and death continue? As long as one’s mind is attached to sense gratification.
कर्मात्मु तम्यिनशयु यावत् क्रियास् तावश्दम् इन्हों गई. As long as the mind is attached to kriya, to karma, to karmic activity, one will continue on cycle of birth and death. And then here, in Shuddhaiva’s Gita, he is teaching about all these stuff and he is dedicating sense gratification over the areas.
यावत् क्रियास् तावश्दम् ए He says that क्रियास् तावश्दम् यावन्वईवश्दम् As long as kriya-tattva-sutthi is not developed, you continue on cycle of birth and death. So Prabhupada gives this to us in the purport. And now, Prabhupada also talks about Vritta Vairagya and Pandu Vairagya.
So now let’s go to next verse. Yena Saritya Sanyasi Yonadveshtina Kankshati Nirvandohi Mahababho Sukham Vandhatra Ujjhate So here Krishna does a redefinition of the words. This is basically Arjuna has one conception of Sanyasi.
Sanyasi means one who renounces action. But Krishna introduces two categories of Sanyasi. Previous verse talks about a Karma Sanyasi.
This verse talks about a Nithya Sanyasi. Karma Sanyasi is one who gives up action. Nithya Sanyasi is one who gives up attachment.
He always renounces Krishna’s love. Yena Saritya, such a person is Nithya Sanyasi. He is always renounced.
And what makes him renounced? What qualifies him as a renounced person? That is his detachment. His detachment from the fruits of action. This is like redefinition of… It’s like we have Brahmacharis, we have Grahasthas.
But then there can be Grahastha Brahmacharis. Those who are not attached to their worldly life. And they are not attached to sense gratification.
They may be Grahasthas, but they are still like Brahmacharis. So that’s the Brahmacharis. This Karma Sanyasi gives up action.
Whereas Nithya Sanyasi gives up attachment. And this such a person is also Sanyasi. Yena Saritya Sanyasi.
Yo na dveshti na kankshati. One who acts without attachment to the fruits and without aversion to the fruits. Without attachment or without aversion.
And what is this such a person? Such a Sukham Manmar. Such a person will get happily liberated. Easily liberated.
Why? Such a person will act naturally. Inaction is extremely difficult. And if you have any doubts about it, you can just think that.
If we are told, during your two hours of chanting, nothing except your mouth should move. Or to make it more difficult. In your two hours chanting, you chant in the mind.
Only your mouth should not move. Two minutes is not sufficient. Isn’t it? So we can’t do it for even two minutes.
When you devote it to Gayathri, actually the ideal centre of Gayathri is, see Gayathri and Adi Shankar Mahamudra, the hierarchy is reversed. In Gayathri, ideal thing Gayathri should be done, there are three ways of chanting the mantras. There is Manasik, Upamkshu and Vachita.
Manasik is in the mind. Upamkshu is softly. And Vachita is loudly.
So, as far as the traditional Vedic mantras are concerned, they are to be chanted softly. They are to be chanted, ideally speaking, in the mind only. So, we are discussing this theme of how inaction is difficult.
So, Vachita, Vachita is loudly. Upamkshu, Upamkshu is in the mind, is softly. And Manasik, in the mind.
So, normally speaking, we normally chant loudly and move our head and walk and sometimes stretch our hands and legs. So, we find it is an issue. So, inaction is very difficult.
See, in Gayathri, some devotees find it very difficult to chant. Even the lips should not move while chanting Gayathri. Because Gayathri, the Vedic mantra actually kept self-secret.
So, if you move your lips, somebody is going to discern the mantra, even by seeing the pattern of the lip movements. So, it is kept secret. But, Vedic food is highly difficult.
So, Radhaman asked this question, that you can’t concentrate, so you can move your lips softly. And if you are alone, you can speak loudly also. So, Chaitanya Mahaprabhu, Shatrughna Pandit, the presentation was practical.
Practical in the presentation. Ultimately, the principle is, not whether we are doing it without any sound or with sound, but whether we are fixing the mind on Krishna. So, the Manasik was, when people have control over the mind, a way in which you fix the mind on Krishna.
But, now it is difficult. So, in action, it is difficult. Whereas, action is achieved.
Therefore, if you are going to do action, then Sukham is one path to reach. Happily, one can become free from material world. So, now, Krishna will bring about the equality of these two.
So, in the previous verses, both are good. But, this is the easiest. Now, this is easier.
How is this easier? Because, Sukham, naturally, you can do it. Happily, you can do it. Now, Arjuna, you can do it.
How are the people? Very good. Because, they can be seen in this position. Sankhya Yoga Upadharwala Pravadantina Pandita Ekamatyasthita Samya Upayor Vinda Devalam So, now, sometimes there is a confusion of terms.
I have made this clear earlier also. I will repeat this here. Krishna uses the terms.
Here, Sankhya is equivalent to Sanyas. And, he uses Karma as equivalent to Yoga. So, in the previous verses, we were talking about Sanyas.
So, Sankhya and Sanyas, how are they equivalent? Actually, Sanyas is one ashram. And, Sankhya is one school of thought. One philosophy.
One system of philosophy. So, how are they equivalent? Because, within Sankhya, one lives in Sanyas. One has to practise Sankhya.
One has to go into analysis. What are the elements in this way? What are the essential elements? What is there beyond this? One cannot do all these analyses when one is entangled in them. So, for Sankhya, actually, Sankhya is primarily a theoretical process.
And, generally, Sankhya is coupled with Ashram. Because, Sankhya is basically analysis. How do I practically go about analysing? Sankhya is theoretical.
So, how is that coupled with some practical process? That is Yoga. So, that is Ashram Yoga. And, Ashram Yoga is also eventually possible.
Tihar, Andharana Samadhiya, there are no single Sanyas. They are outside the room. So, Krishna is equating Sankhya over here with Sanyas.
Because, through the analytical studies of the material world, one is detached from the material world. That is a presumption only. And, Yoga, Krishna is equating with.
Not Karma here in the sense of action. Karma Yoga. Detached action.
So, Krishna is equating with what? Previous analyses? Previous scholars, what were they saying? That, There was only one who told that. There he was talking about Karma Yoga. Now, here he is simply using the word Yoga.
Sankhya Yoga Udhad Bala. Pravadanti Na Pandita. Sankhya refers to Sanyas, the path of inaction.
Yoga refers to Karma Yoga, the path of action. And, he is saying, Udhad. Udhad means that they are separate.
Udhad Bala. Bala means they are childish. Clearly, Hinduism is not very developed.
So, Pravadanti Na Pandita. So, he is contrasting the Bala with the Pandita. Those are childish.
Those are wise. Wise don’t say like this. Why? If one is situated in one of them, Sanyas, the fruit of both, One is properly situated in one of them, One will attain the fruit of both.
We will decide the next one. We will discuss this one again. Your Pashyati is a Pashyati.
Your Pashyati is a Pashyati. So, this is a contrast to what we have in the Bhagavatam. Pashyan Apina Pashyati.
The famous one. It sees, but it does not see. So, there he is talking about something that is visible, but a foolish person, a person so foolish that he can’t see.
He is talking about how everybody dies. I think, I don’t know. Deha Patya Kalatra Neshu.
Atma Sainthu Neshu. Nesha Paramatma Apina Pashyan Apina Pashyati. Something is visible, but we can’t see it.
In the Bhagavatam, they write that by saying, how foolish he is. He sees, but he doesn’t see. Here, on the other hand, when he says, Your Pashyati is a Pashyati.
This is a phrase that will come several times in the Bhagavad Gita. Here, what is the idea? That actuality is not visible. We have to go beyond the externals, to the deeper internal reality.
And if you can see the internal reality, then you are the actual seeer. So, if you see like this, then you are seeing. So, what should you see? Externally speaking, Sankhya and Yoga are two entirely different paths.
One is engaging in action, the other is engaging in inaction. But, see beyond the externals. Yath Sankhyee Praptate Sthan, Sthan, that speech which you get by Sankhya, by pronunciation, that Yogayee Ravi Gati.
Ravi Gati means, again Gati, you go to. By Yoga also, you go to the same destination. Therefore, Ekam, Sankhyee, till you go to each other.
Therefore, when you see, that both are taking up. Now, this is the only section in the Bhagavad Gita which seems to say that all paths lead to the same goal. It seems.
Otherwise, there is nowhere else which says that all paths lead to the same goal. But, this is certainly not saying all paths. It is only saying two paths.
So, the two paths are being talked about over here. And, if we see what is going to be talked about in the overall flow of the Gita, it says that this is actually one path. So, this verse doesn’t say that all paths lead to the same goal.
These two paths will ultimately lead to the same goal. Prabhupada explains in the Purport, these two Purports, similar Purports, is that one process is like finding out the root of the tree. And, the second is, after we find out the root, we have to reverse it.
Look around. How is this tree growing? We are investigating. This tree seems to be growing.
But, prakriti has been fed over here. So, probably this growth has been started somewhere else. So, I dig and I do research and then I come to the root.
Then, what do I do? Okay, the growth of the tree is coming from this. What do I do with the root? I can’t just go and embrace the root. Or, consume the root.
What do I do? So, one way is that. Other way is, okay, I don’t know really what is inscribed. Take a myth.
Adav Shanta. There is a root. Now, what are the roots of this beautiful tree? So, start with that.
So, Samkhya goes back and handles this. And ultimately, at the end of this analysis, one has to do the same thing that I am trying to do. So, in that sense, both will come to the same destination.
Why? The process, as Krishna says, one is easier, one is tougher. Yes? Now, So, we discussed about that. If you are there.
Now, the Sarvashakha actually applies to Manushya. It does not apply to Vartu. It applies to all people who are on my path.
Not all path people. That is also one verse which is often misinterpreted. Which is that all paths lead to same goal.
We discussed that verse elaborately in our class. But, yes, that is also one verse. But, if you look at the grammar and the logic over there, in the Vishuddhi Shastra, we discussed it grammatically, logically and philosophically.
How grammatically, Sarvam comes closer to Manushya than to Vartu. And logically, there will be no need for Krishna to speak about that. All paths lead to same goal.
Actually, anybody can do whatever they want. And philosophically, there is a flow going on. And there are various paths, various levels to be found.
There are not many verses. So, that is one. 4.11. And this is another section.
Now, Krishna Prabhupada, in his purport also, I think this was the previous purport, one of his purports, he has this famous quote over there. Religion without philosophy and philosophy without religion. Krishna Prabhupada says that religion without philosophy is sentimentality.
And philosophy without religion is speculation. So, both are undesirable. So, Prabhupada equates these.
So, he equates this yoga with the practical applications of spirituality. And he equates Sankhya with the theoretical, analytical side of spirituality. And he says that actually, if only one is there, that’s all we need.
That’s all of us. We just study the philosophy. We don’t do any Seha, we don’t do any chanting, we don’t do any practical devotional service.
We will just, we will not be able to keep it alive. First of all, we will not be able to sustain it. But even if we sustain it, we will not be able to keep it alive.
We will just stay in the abstract. In the head only. In the other hand, we will only work.
We will do the Seva, do this, do that. And, what will happen is, we will become self-reinforced. We will not be able to do anything else.
Both have their limits. So, Prabhupada uses the practical applications. So, now, after this, Krishna will again do the confusion.
Like he talked about, hinted at in second and third verses, that which is better. Although both lead to the same result, one of them is better. Sanyasastu Mahabhavo Dukham Aptumayogataha Yogayuktumule Brahma Nachiren Adhi Dakshati So, Sanyasas.
Arjuna, you are very Mahabhava, very powerful. But, even for you, Arjuna, Sanyasastu Mahabhavo Dukham Aptumayogataha If you are Sanyas without yoga, that means you are not doing any action. You just went out to see Vasanvayi.
It will be very difficult. On the other hand, Yogayuktumule. You are practising the image of yoga.
Two nails, such a person you are. Brahma Nachiren Adhi Dakshati Nachiren, not long. Soon you will attain the two.
So, Krishna has clearly concluded over here. What is better? It is better for you to attain, to do Karma Yoga. This is the end of the first section.
More or less, I think I said something. I didn’t show this. So, this is the overview of the chapter.
The chapter basically has three sections. So, here Krishna first includes Karma Yoga is equal to, but easier than Jnana Yoga. And, then Krishna goes on further again to elaborate how the Karma Yoga stays free from bondage.
By fixing the mind and Atma, Karma Yoga remains free from bondage. While talking about this, Krishna will take the concepts a bit deeper. Earlier also Krishna has talked repeatedly how the Karma Yoga stays free from bondage.
But here Krishna will introduce spiritual dynamics. Earlier Krishna’s emphasis was, if you are not attached, you will not evolve. But here Krishna will analyse what is it that goes on when a person performs action.
What are all the factors within action? And how some factors are critical and those factors are present and there is bondage. So, he will analyse the intricacies of action more in this chapter. And then after that, by fixing the mind with Paramatma, Karma Yoga remains free from the issue.
So, Krishna will introduce the concept of Paramatma. So, the Buddha is the Paramatma. It’s that action.
That’s what goes on. So, then this verse, this introduction of Paramatma, will be the preface to what? 5.29. 5.29 is Bhokta Aravindi. So, that is Bhakti Yoga itself.
So, this chapter in one sense is like a summary. So, 17 to 26 is talking about Karma Yoga. 27 to 28 gives a summary of Ashtanga Yoga.
And what is summarised about the… So, 27… 29. So, 27, 28 talks about Ashtanga Yoga. And this will be elaborated in Chapter 6. And verse 29 talks about Bhakti Yoga which will be elaborated in Chapter 7. So, here Krishna will explain the point that Karma Yoga, in and of itself, is a little variation.
Karma Yoga, eventually one has to take some other process. So, instead of Jnana Yoga, you can cut to Ashtanga Yoga. And instead of Ashtanga Yoga, you can cut to Bhakti Yoga.
That’s how the progression will be. So, we’ll discuss this as we come to it. This is the overall flow.
First, if you fix the mind on Atma, Atma Jnana will keep one free from further bondage. But it’s only Paramatma Jnana which will lead to liberation. The two are different things.
One is that I don’t get bound to further bad karma. I know that I’m the Atma and I stay in that consciousness, Adhyatma Jnana, then I’ll stay free from bondage. But if I want to get liberated, that means I want to go free from all my past karmic implications also.
For that, I have to put your Atma Jnana to Parmatma Jnana. When I get Parmatma Jnana, then I’ll be completely liberated. योगयुत्तो विशुद्धात्मा योगयुत्तो विशुद्धात्मा विजुद्धात्मा जितें दिया विजुद्धात्मा जितें दिया सर्वभूतात्म भूतात्मा सर्वभूतात्म भूतात्मा कुर्वनाफीन लिव्यते कुर्वनाफीन लिव्यते जुप्तो मन्येत तत्मवे जुप्तो मन्येत तत्मवे अश्यं शुण्बन्स्पिष्विजिक्रण अश्यं शुण्बन्स्पिष्विजिक्रण अश्यं गच्चन्स्वपन्स्वशन गलपन्मिष्वुजन्क्रेणन गलपन्मिष्वुजन्क्रेणन वर्धनुद्धारिजिजारयण वर्धनुद्धारिजिजारयण प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल नहीं वो किंचित करोंगी क्योंकि वो प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल प्रिवेस्वाल So, I thought I will elaborate from this point elaborately So, what does he say over here? When Krishna gives you all this list Total Emotional Uninvolvement It’s like how it happens Suppose there is some friend who comes together in Boston Everybody is there They have gone to the relatives place and everybody is in the family house Everybody is there physically but completely emotionally uninvolved he is not saying anything like that he is not emotionally animated about those things but he is emotionally uninvolved so like that this Krishna Yogi, this Karma Yogi he understands that I am not the body and the soul although he is acting at the bodily level whatever is required, he is emotionally uninvolved this is what I am talking about so what is this emotional uninvolvement there are this Krishna Yogis list Ashran, Shurvan, Krishna, Jitran, Ashran so these first five Chakravarti Padi said they are referred to as Gyaan Indriya that is what I am taking in something with the senses seeing something, hearing something touching something, eating something, smelling something so while I am taking it with the Gyaan Indriyas I think actually I have nothing else I have got nothing to do with this like Shukadev Goswami even when he saw those unclothed women he was not able to see the body at all so I am doing nothing about it so first five are the Gyaan Indriyas that means when something is coming in one is uninvolved emotionally then among the next six Lakshman, Swapan, Swashin, Swashin, Prahlad, Sushant, Krishnan so they are they are actually according to the Karma India except for Swapan and Swashin Swashin is breathing I hope these Sanskrit words are clear Lakshman is moving about Swapan is sleeping Swashan is breathing so Prahlad and Sushant taking in, giving out so all these activities are the working senses the working senses are performing the DC and lastly Kulmish and Kulmish opening the eyes and closing the eyes this is actually sleeping and waking sleeping and waking so how much I explained that these are functions of secondary pranas actually this whole Sankhya theory is very complex and there are five primary pranas there are five secondary pranas secondary pranas also have their functions so actually speaking I will say the act of sleeping is what a mystery is if you know what a mystery is about sleeping you do it everyday no, we can understand the mystery when we don’t get sleep there are these simple biological functions when my body is tired, my eyes are open and I just don’t get sleep how many of you had that experience of that? you want to sleep but you don’t get sleep sometimes what happens is many times we try to I try to do this service, it doesn’t work I try to do that, it doesn’t work I try to do that, nothing works they are just sleeping and frustrated and they just go to sleep at least that is one thing that works nothing else works I just forget everything and go to sleep but then when Krishna wants to give us a remedy we are not able to do it I can’t even sleep when I want to so actually speaking when we are in the Jagruti stage the switch from Jagruti to Swapna is actually not that easy we can create the bodily constitution for that we can close the light we can light up the stove and we can decrease our bodily motion stop it completely but that switch is not that easy that’s why some people who get amnesia or non-insomnia they can’t sleep they want to sleep but they just can’t sleep see that is actually the karmic reaction for somebody’s dreams Krishna doesn’t switch their consciousness you want to sleep but you can’t sleep so actually how it works how we get sleep is that the consciousness is just like watching one TV channel and switch the channel go to another TV channel also so that remote is not in our hand the remote is in somebody else’s hand that is for soul sense so actually how does Krishna do it how does Krishna implement it it’s through subtle pranams subtle life acts so when all this is happening when I am sleeping actually I understand that this the body needs some biological rest so let it rest I get it so in all these actions I am not happy I am not happy so what one understands is that this is just a machine this body is a machine and the machine will do its functions let it do its functions I will not get emotionally involved in it but a person has to take consciousness such a person will not get bound so of course there is an alternative way also to avoid boundaries and that’s what the Bhagavad Gita will eventually teach this level of emotional involvement is quite typical but if it is there it will not get involved so we will continue this in the next class thank you very much we will continue in the next chapter