Namaste,
Now in this third adhyAya the importance of karma or action is sought.
Each soul is potentially divine said Swami Vivekananda. But the soul gets covered by the anAdi (beginning-less) karma. This coverage is the root cause for all the differences in the world. But these differences in the body and the related nature or guna or svabhAva is the basis for the divisions in varna and ashrama. This division is only in labor as all souls are of the nature of consciousness and bliss and therefore intrinsically equal.
Now in this third adhyAya the importance of karma or action is sought.
Each soul is potentially divine said Swami Vivekananda. But the soul gets covered by the anAdi (beginning-less) karma. This coverage is the root cause for all the differences in the world. But these differences in the body and the related nature or guna or svabhAva is the basis for the divisions in varna and ashrama. This division is only in labor as all souls are of the nature of consciousness and bliss and therefore intrinsically equal.
The ideal of varna and ashrama dharma leads to co-operation as opposed to competition. It helps to build families and nurture diversity. When humans serve devatas through yagya, devatas will bring proper rains and harvest.
Performance of dharma or prescribed duties is the only way for attainment of Brahman. Dharma has two modes - pravrutti and Nivrutti. Pravrutti dharma is performance of one's own prescribed dharma. Though it varies based on one's Varna and ashrama it always ends up as a service to the Brahman manifesting as this very universe. Nivrutti dharma is withdrawal of ones' own senses and mind and meditating on Brahman situated as the antaryAmi paramAtma - supreme Self.
What prompts one to engage in adharma? BGita 3-36 explicitly states - it is one's own kama (lust or adhArmic desire) and krodha (anger). The only way to control this is to be in satsangha (company of good).
Performance of prescribed duty without any blind attachment to material benefit as a offering or yagya
to Ishwara manifesting as this universe, leads to perfection.
Secret 1:
Yagya is the basis of Vedic morality.
The Lord uses the words, "kuru" (do) and "May matam" (my view). Those are the ones that we need to pay extra attention to as it is the explicit command and view of the Lord.
The word Yagya refers to the act of sacrifice (verb) as well as the Lord himself (noun). Yagyo vai Vishnu says Veda - Yagya means verily Vishnu who is the paramAtma, the supreme Self that abides in all. This can be attained only through sattvic tyaga or sacrifice.
The following mantras capture the above points:
BGita 3-9:
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ ९ ॥
yajnarthat karmano 'nyatra
loko 'yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara
yajna-arthat—only for the sake of Yajna or God, ; karmanah—work done; anyatra—otherwise; lokah—world; ayam—this; karma-bandhanah—bondage by work; tat—Him; artham—for the sake of; karma—work; kaunteya—O son of Kunti; mukta-sangah—without attachment ; samacara—do it perfectly.
All actions need to be done as a sacrifice or worship onto God, otherwise action binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for the sake of God, and in that way you will always remain unattached and free from bondage.
B-Gita 3-11
देवान्भावयतानेन ते देवा भावयन्तु वः ।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥ ११ ॥
istan bhogan hi vo deva
dasyante yajna-bhavitah
tair dattan apradayaibhyo
yo bhunkte stena eva sah
istan—desired; bhogan—necessities of life; hi—certainly; vah—unto you; devah—the demigods; dasyante—award; yajna-bhavitah—being satisfied by the performance of sacrifices; taih—by them; dattan—things given; apradaya—without offering; ebhyah—to the demigods; yah—he who; bhunkte—enjoys; stenah—thief; eva—certainly; sah—is he.
In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief.
B-Gita 3-30
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३० ॥
mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah
mayi—unto Me; sarvani—all sorts of; karmani—activities; sannyasya—giving up completely; adhyatma—with full knowledge of the self; cetasa—consciousness; nirasih—without desire for profit; nirmamah—without ownership; bhutva—so being; yudhyasva—fight; vigata-jvarah—without being lethargic.
Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.
The following mantras capture the above points:
BGita 3-9:
यज्ञार्थात्कर्मणोऽन्यत्र लोकोऽयं कर्मबन्धनः ।
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ॥ ९ ॥
yajnarthat karmano 'nyatra
loko 'yam karma-bandhanah
tad-artham karma kaunteya
mukta-sangah samacara
yajna-arthat—only for the sake of Yajna or God, ; karmanah—work done; anyatra—otherwise; lokah—world; ayam—this; karma-bandhanah—bondage by work; tat—Him; artham—for the sake of; karma—work; kaunteya—O son of Kunti; mukta-sangah—without attachment ; samacara—do it perfectly.
All actions need to be done as a sacrifice or worship onto God, otherwise action binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for the sake of God, and in that way you will always remain unattached and free from bondage.
B-Gita 3-11
देवान्भावयतानेन ते देवा भावयन्तु वः ।
परस्परं भावयन्तः श्रेयः परमवाप्स्यथ ॥ ११ ॥
istan bhogan hi vo deva
dasyante yajna-bhavitah
tair dattan apradayaibhyo
yo bhunkte stena eva sah
istan—desired; bhogan—necessities of life; hi—certainly; vah—unto you; devah—the demigods; dasyante—award; yajna-bhavitah—being satisfied by the performance of sacrifices; taih—by them; dattan—things given; apradaya—without offering; ebhyah—to the demigods; yah—he who; bhunkte—enjoys; stenah—thief; eva—certainly; sah—is he.
In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief.
B-Gita 3-30
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वरः ॥ ३० ॥
mayi sarvani karmani
sannyasyadhyatma-cetasa
nirasir nirmamo bhutva
yudhyasva vigata-jvarah
mayi—unto Me; sarvani—all sorts of; karmani—activities; sannyasya—giving up completely; adhyatma—with full knowledge of the self; cetasa—consciousness; nirasih—without desire for profit; nirmamah—without ownership; bhutva—so being; yudhyasva—fight; vigata-jvarah—without being lethargic.
Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.
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