Bhagavad Gita | The Essence of Vedanta 37 - Nature of Karma | Swami Tattwamayananda
May 16, 2020
58:09
-4th chapter: verses 14, 15, 16, 17, 18 2nd chapter: verses 48, 50
-The lecture was given by Swami Tattwamayananda on May 15, 2020.
-Karma is any kind of activity – physical, thoughts or words we speak. Gita approaches karma with a broad meaning to help one progress spiritually, as opposed to interpretation of karma as Vedic rituals for secular prosperity.
-Karma has both psychological and philosophical significance. Psychological - every action leaves a residual effect that influences our character. Philosophical – one should perform duties as an end in itself, without looking for tangible benefits.
-Path of karma is difficult to comprehend. Two approaches can be followed for conduct of karmas. (1) Whatever we do, do as Swadharma, without any selfish motive. Swadharma, is work that naturally comes to us “unasked”, by virtue of our qualification and fitness. (2) Whatever we do, do as an offering to God.
-14th verse: “Actions do not stain Me, and I have no desire for the fruits of My actions. Those who know this, will not be enslaved by their actions.” “Me” in this verse refers to Atman.
-We cannot do anything without it affecting our character. At the same time, we cannot monitor all actions. The way out is to do every action without selfish motive, as Swadharma, as Yajna. This yogic approach helps one remain unbound even while doing unpleasant actions.
-2nd chapter, 48th verse: “Do your duty being established in Yoga - linking your mind to Atman. Then you can remain in a state of equilibrium and do even unpleasant duties with a smile, without any feeling of effort.
-2nd chapter, 50th verse: Through Yoga and detachment, work becomes effective, and liberates one from bondage (2nd chapter, 50th verse: Through Yoga and detachment, work becomes effective, and liberates one from bondage (yogaḥ karmasu kauśalam). It enables one to enjoy their success.). It enables one to enjoy their success.
-Isha Upanishad says: “Enjoy the world through the medium of renunciation. Do your duties as offering to God. Then you get inner contentment (chitta-prasada).”
-15th verse: “In ancient times, great spiritual seekers attained the highest spiritual enlightenment using this approach of karma-yoga. The efficacy of this path has already been demonstrated by them – you just need to follow this path”.
-If one remains idle or runs away from challenging situations, one commits spiritual suicide. One should always keep trying to do the right thing – this will keep one away from the risk of doing the wrong thing, because the mind cannot stay quiet even for a moment.
-When one feels conflict, one should not mistake it to be a sign of confusion. Conflict is rooted in higher sensitivity and spiritual evolution. Healthy conflict should assure us that we are on the right track.
-16th verse: “Even the wise are confused on what is the nature of action and inaction and what is wrong action.”
-Duryodhana said: “I know what is the right thing to do, but I cannot do that. I know what is the wrong thing to do, but I cannot resist from doing it”.
-17th verse: “The nature of karma is difficult to comprehend. One should understand the true nature of action, that is sanctioned in scriptures.” One way to decide the right action is to determine what a great spiritual personality had done or would do in a similar situation.
-18th verse: “One who sees inaction in action, and action in inaction, is a Yogi.” He is (1) Buddhiman – wise person, who understands Swadharma (2) Yuktaha – a Yogi (3) Krtsna-Karmakrt – does everything with a smile, unattached.
-If one identifies himself with Atman – beyond the body, mind, and intellect – then any amount of activity will not make him exhausted – his body and mind may get tired but he is not tired. He can remain as if he is inactive, seeing inaction in action. He identifies himself beyond action and inaction.
-The lecture was given by Swami Tattwamayananda on May 15, 2020.
-Karma is any kind of activity – physical, thoughts or words we speak. Gita approaches karma with a broad meaning to help one progress spiritually, as opposed to interpretation of karma as Vedic rituals for secular prosperity.
-Karma has both psychological and philosophical significance. Psychological - every action leaves a residual effect that influences our character. Philosophical – one should perform duties as an end in itself, without looking for tangible benefits.
-Path of karma is difficult to comprehend. Two approaches can be followed for conduct of karmas. (1) Whatever we do, do as Swadharma, without any selfish motive. Swadharma, is work that naturally comes to us “unasked”, by virtue of our qualification and fitness. (2) Whatever we do, do as an offering to God.
-14th verse: “Actions do not stain Me, and I have no desire for the fruits of My actions. Those who know this, will not be enslaved by their actions.” “Me” in this verse refers to Atman.
-We cannot do anything without it affecting our character. At the same time, we cannot monitor all actions. The way out is to do every action without selfish motive, as Swadharma, as Yajna. This yogic approach helps one remain unbound even while doing unpleasant actions.
-2nd chapter, 48th verse: “Do your duty being established in Yoga - linking your mind to Atman. Then you can remain in a state of equilibrium and do even unpleasant duties with a smile, without any feeling of effort.
-2nd chapter, 50th verse: Through Yoga and detachment, work becomes effective, and liberates one from bondage (2nd chapter, 50th verse: Through Yoga and detachment, work becomes effective, and liberates one from bondage (yogaḥ karmasu kauśalam). It enables one to enjoy their success.). It enables one to enjoy their success.
-Isha Upanishad says: “Enjoy the world through the medium of renunciation. Do your duties as offering to God. Then you get inner contentment (chitta-prasada).”
-15th verse: “In ancient times, great spiritual seekers attained the highest spiritual enlightenment using this approach of karma-yoga. The efficacy of this path has already been demonstrated by them – you just need to follow this path”.
-If one remains idle or runs away from challenging situations, one commits spiritual suicide. One should always keep trying to do the right thing – this will keep one away from the risk of doing the wrong thing, because the mind cannot stay quiet even for a moment.
-When one feels conflict, one should not mistake it to be a sign of confusion. Conflict is rooted in higher sensitivity and spiritual evolution. Healthy conflict should assure us that we are on the right track.
-16th verse: “Even the wise are confused on what is the nature of action and inaction and what is wrong action.”
-Duryodhana said: “I know what is the right thing to do, but I cannot do that. I know what is the wrong thing to do, but I cannot resist from doing it”.
-17th verse: “The nature of karma is difficult to comprehend. One should understand the true nature of action, that is sanctioned in scriptures.” One way to decide the right action is to determine what a great spiritual personality had done or would do in a similar situation.
-18th verse: “One who sees inaction in action, and action in inaction, is a Yogi.” He is (1) Buddhiman – wise person, who understands Swadharma (2) Yuktaha – a Yogi (3) Krtsna-Karmakrt – does everything with a smile, unattached.
-If one identifies himself with Atman – beyond the body, mind, and intellect – then any amount of activity will not make him exhausted – his body and mind may get tired but he is not tired. He can remain as if he is inactive, seeing inaction in action. He identifies himself beyond action and inaction.