Summary of Feb 23rd class

Summary of Feb 23^rd class

We will now go deep into Chapter 4 which is titled “Yoga of ending action in knowledge”.  As the tittle suggests this is the chapter where Lord Krishna is introducing Arjuna to the knowledge that forms the basis of the path of renunciation. A quick summary will help, so that we connect the logic that is being developed. 

End of Chapter 2 Lord Krishna gave Arjuna 2 paths.  The path of action and the path of renunciation or knowledge.  Chapter 3 establishes that for all of us who are typically action oriented, the path of action is preferred.  At the end of Chapter 3 the Lord tells Arjuna that in spite of knowing the path of action we struggle to act accordingly because of our deep rooted attachments and desires.  Attachment or desire is rooted in the mind.  It is obvious that no amount of action can change the mind.  It is the mind that controls our actions and not the other way around. So clearly the mind has to be acted upon and that is possible only through letting the Intellect reign supreme.  For that to happen we must have a clear logic established, that the intellect can base itself on.

It is this Knowledge that the Lord has now started to reveal to Arjuna.  Last class we saw how the Lord established that this knowledge was eternal and also Lord Krishna start revealing his true nature which is consciousness.

The Lord then says that the knowledge is available to all, there are no prerequisites.  How the knowledge is understood and used by an individual is completely dependent on the individual’s personal dispositions.  This is like electricity; electricity does not care as to what appliance it flows through.  The heater heats or the fan spins because of the way the heater and the fan are constructed, electricity powers both irrespective. 

To drive home the point Lord Krishna declares that the caste system is set up on the basis of Gunas and Karma.  Guna are the qualities like Sattva (contemplative), Rajas (action oriented) and Tamas (in action or indolent).  It is important to note that birth is not mentioned as a reason. Also there is no mention of one caste being superior or inferior.  The present day caste system is a far far cry from a division of labor system that the vedic thought established. 

Percentage of Gunas	Sattva	Rajas	Tamas
Brahman	70	20	10
Kshatriya	20	70	10
Vaishya	10	70	20
Shudra	10	20	70

Lord Krishna then talks about different types of actions.  We have daily duties, Duties on special occasions and desire prompted duties. Then Lord Krishna makes a very interesting comment in verse 18, and says that the wise find action in inaction and inaction in action.  When we choose to be contemplative and are sitting still deep in thought, there is no physical action however the wise knows that our Intellect is hard at work and that is action. Further the wise man looks at his  own actions as a witness, he is not swept away with the on goings and remains detached in this way he finds inaction in the middle of all the action.  

In Verse 24 Lord Krishna talks about the omnipresence of consciousness.  He says that Consciousness or Brahman enlivens everything that we do, the act of doing and the object that is being worked on.  The example is that of an offerings being made in a sacrificial fire.  The fire, the ghee as the offering,  the act of pouring the Ghee and the person doing the offering are all enlivened by Brahman and are also manifestations of Brahman.  This verse captures the sense of acute awareness that we need to build in ourselves as we interact with the world around us.

Summary of Feb 9th class

Summary of Feb 9th class

Upto verse 34 Lord Krishna has been talking about Karma yoga.  He has covered various aspects and the last advice he has given Arjuna is to follow his own calling.  He advices Arjuna to follow his SwaDharma.

Arjuna is beginning to understand that what Lord Krishna is talking about is logical but when he reflects upon it he sees that in spite of the logic in Lord Krishna's advice the people around do not seem to be doing what lord Krishna is talking about and they seem to be compelled to act quite the opposite.  He asks Lord Krishna as to why is this so.

Lord Krishna responds that the root cause for this is Attachment or Desire.  This takes us back to Chapter 1 where we have seen that root cause of Arjuna's problem was his attachment.  Attachment to his near and dear, Attachment to his ideas of right and wrong and Attachment to winning or fear of losing.  We also saw in Chapter 2 verses 62 and 62 how attachment takes man all the way to destruction. 

Lord Krishna goes on to explain the desire of attachment is in the mind,  When the mind controls us we are under the sway of attachments and desires.  The only way to liberate oneself from the tyranny of desire and attachment is to make sure that the intellect is the one that is controlling.  This intellect has to be firmly rooted in a higher power.  We had seen in the BMI discussions that Body Mind and Intellect are enlivened by the Atman.  It is only when the intellect dictates our thinking, our actions and when this intellect is constantly aware of it being enlivened by the Atman will one find one self being liberated from attachment and desires.

With this we conclude Chapter 3 on Karma Yoga.

The beginning of Chapter 4 is very interesting.  Lord Krishna is a master teacher and he begins the chapter by establishing the credibility of the teaching and says that what he is about to teach Arjuna is some thing that he had taught to the sun itself and the sun taught it to Manu and so on and so forth.  The importance and significance of the knowledge that is about to be delivered is being established.  Also the fact that this knowledge is eternal is also being established as the Sun is a symbol of all that is creation and if the knowledge preceded even the sun then it has to be eternal.

Arjuna is a keen student and he see Lord Krishna as his friend,  as a Yadav Prince as his charioteer and immediately challenges Lord Krishna by saying that the Sun has been around  for eternity however Lord Krishna is only a human that is born a few decades ago.

Now Lord Krishna starts telling Arjuna his true nature.  He tells Arjuna that he is in fact the eternal Brahman. That eternal consciousness that which enlivens all of creation and that in which all of creation exists. He also tells Arjuna that as the enlivening force of all creation he wills his own birth.  He takes birth when ever there abnormal rise in evil and humanity needs help to correct the balance to establish righteousness and protect the good.

February 2nd notes......

We used the first half of the class to try and connect the first 6 chapters of Bhagavad Geeta so that as we go deeper into each chapter we are constantly reminded how the whole logic fits together. Bhagwad Geeta is like a necklace of pearls.  Each verse is a beautiful pearl that we study and understand but we also need to step back ever so often to admire the beauty of the whole necklace.

Chapter 1 showcases Arjuna's problem.  the problem that is rooted in attachment.  Attachment to relations, Attachment to being successful in war, Attachment to his ideals of what is right and wrong. Seeing the Kaurava army which symbolizes serious problems Arjuna's attachments take on a life of their own and drives him to a point of complete nervous break down. This is what we face when confronted with seemingly insurmountable odds.

Chapter 2 starts with Arjuna surrendering to Lord Krishna and seeks His guidance. To begin with Lord Krishna talks to Arjuna abt Duty and Work.  later from verses 54 onwards Krishna delivers a beautiful word painting of a man of perfection and talks abt contemplation, Knowledge and renunciation.  So in effect he talks abt 2 paths.  Path of action and duty and the Path of Knowledge and renunciation.

Chapter 3 starts with the obvious. Arjuna is confused and asks Lord krishna to tell him which path he should follow.  Lord Krishna tells Arjuna that like all of us Arjuna is also a man of action and for him like for all of us the Path of action is the right place to start with.  Lord Krishna also tells Arjuna that the 2 paths reinforce each other.  Regular systematic selfless action done with the right attitude finally leads to the path of renunciation and knowledge.

Chaper 4 Lord Krishna further talks abt how Selfless action ends in renunciation.  And that spiritual knowledge is absolutely a pre requisite to liberation.

Chapter 5 lord Krishna talks abt how the path of renunciation supported by un wavering faith and knowledge leads to liberation and that liberation is becoming one with Brahman which is essentially our true nature to begin with.

Chapter 6 lord Krishna gives us the methodology for meditation.  It is only in the seat of meditation that the spiritual knowledge can be experienced and liberation realized.  Bhagwad Geeta gives us not just the philosophy but also the method to realize the philosophy.

We then came back to Chapter 3 and went through verses 30, 34 and 35.

In Verse 30 Lord Krishna is reiterating the first step of Karma Yoga which is Ishwar Arpan Buddhi. All work done is done with an attitude of it being an offering to the lord.  This is a very simple but powerful method to excel in ones work.  When we make an offering to the lord we make sure that the offering is always of the highest quality similarly when work is offered to the lord as an offering, automatically the quality of what we do scales new heights.

In verse 34 Lord Krishna identifies our over involvement with our senses and the over involvement of the senses with the sense objects in the world around us as the core problem that we need to over come.  We have no control on the world around us,  but we can have full control on our perception of the world through our senses of perception and our actions through our organs of action.  We usually have no control to getting stuck in a traffic jam or in facing a tough exam paper but what we do when we face these problems is  completely upto us.  The key is the art of contact with the world around us. 

In Verse 35 Lord Krishna asks us to follow our own true nature or Swadharma.  Our Swadharma is a function of our dispositions, our attitudes, expertise and inclinations.   We need to be intensely self aware and follow our dreams.  We should be clear that we have understood our own true calling and once we have done so we must follow that path without wavering. We should be making choices not based on what looks good or what is convenient but based on what we believe in deepest parts of our hearts and mind as to be our own true calling, essentially what makes us happy.  

Notes from Jan 26^th Class

1.       Chapter 2 is considered as a summary of the Bhagavad Gita.  The Chapter starts  with Arjuna complete dejected deluded psychotic and not wanting to fight at all.   He surrenders to Lord Krishna asking the Lord to show him the way. To begin with in chapter 2  Lord Krishna explains to Arjuna the need to do ones duty and talks about action as the way forward.  Then from Verses 54 to 72 Lord Krishna breaks into 18 beautiful verses that expound the glory of contemplation and knowledge.

2.       At the beginning of Chapter 3, Arjuna is confused as to which path he should follow.  The path of action or the path of contemplation/knowledge, and in the opening verses ask Lord Krishna to stop confusing him and tell clearly which path is the right path.

3.       Lord Krishna responds that both paths are complementary to each other.  Each cannot be practiced in isolation without some support of the other. However for Arjuna who is a man of action like most of us, the path of action is the preferred path to start on.  The beauty of Vedic philosophy is so self-evident here.  The student is allowed to in fact encouraged to ask questions and challenge the teacher and also because all of us are not the same,  different approaches are prescribed for people of different temperaments.

4.       While following the path of action it is important to have ones senses under control and do work without any attachment to the results of the action.  Any work done in this way is Karma Yoga.  So while studying the distraction (electronic and others) have to kept away. The Mind has to be fully absorbed into the subject matter.  No thoughts about the exam results and doing the studies as an offering to the lord will make us the most efficient students.   

5.       Lord Krishna gives new meaning to the word Yagna.  The word yagna or sacrifice was understood only as a ritualistic sacrifice where a ceremony was done in which money material and land was given away as a sacrifice.  Lord Krishna paints a very different picture of the word Yagna.  As per lord Krishna  work is done in the Yagna spirit when selfless work is done for a greater good and the doer of the action is the last to receive the fruits or results of the action. 

6.       For eg.  When Prasad is being served we find that a group of people are serving the rest.  They eat only after every one else has been served and very often the best dishes are over by the time the serving group starts to eat.  This  serving group is exhibiting the Yagna spirit.  The villagers who build a dam  across a raging river very often losing their own land in the building process but making sure that the people downstream are protected from floods are exhibiting the Yagna spirit.

7.       Lord Krishna also goes on to say that leaders (great people) need to be very watchful of what they do and how they do it. They will always be imitated.  The word great people has to be understood carefully.  Even if one does not feel great one is always great for someone else.  The younger siblings look up to the older ones.  The children in the lower classes look up to seniors.

Chapter 2 Bhagavad Geeta 

·          (2:47): Lord Krishna tells Arjuna to simply work and complete the action instead of worrying about the fruit of the action or using the fruit of action as motivation to do the action.

·         At the same time, Lord Krishna tells Arjuna that one’s lack of focus on the result should not cause him or her to go into a state of inaction and not complete the job.

·         From this slokam, one should learn to live in the PRESENT when completing an action. They should not be worrying about happenings of the PAST or worrying about the FUTURE

·         Also, one should be steadfast when performing an action. In other words, they should concentrate fully with an even mind.

·         Also, the concept of Ishwararpanbuddhi and prasadbuddhi are tied into this slokam and idea. It involves leaving the result in the hands of the Lord and taking the result as the Lord’s Prasad, whether it is a success or failure and moving on.

·         By performing actions in this way, a person will most likely gain success.

·         In the subsequent slokams, Lord Krishna echoes similar sentiments.

·         However, he shifts the focus from action to attachment in (2:55), when he describes the man of Steady wisdom of “Stitha-Prajna”

·         According to Lord Krishna, the man of “steady wisdom” or “Stitha-Prajna” is one is unaffected by both adversity and prosperity, and one who is free of anger, attachment, hate, and desire.

·         This man is steadfast on the Lord.

·         Lord Krishna goes on to explain the negative consequences of attachment in 2:62 and 2:63.

·         Objects lead to attachments lead to desire leads to anger leads to delusion leads to loss of memory leads to destruction of discrimination which finally results in perishing

·         Thus, one should control his or her attachment towards external objects because such attachments can destroy his or her life.

By Sreedhar Ayyala

In the previous class, we discussed chapt. 2 verse 62-63.

This verses were about attachment and how it leads to mans downfall. Krishna explains to Arjuna how this attachment is the source of all evil in the case of the unsuccessful.

62. Krishna first explains that when a man has lingering thoughts of an object, he gets "attached" to the object. This object, when not received, will create a "desire" for this  object. Finally this verse states that as we still do not receive the "object", we start to "anger".

(example) We as humans are very attached to material things, such as food. Certain people love food and develop an "attachment" for it. They constantly crave the food, and "desire" starts to affect them. If they do not receive the food, they get "angry" since they cannot think of anything else but the food that they do not posses.

63. From here, Krishna then shows how "anger" for not having the object meddles and disturbs our mind, leading us to "delusion". When this happens, we "lose our memory" of other things that impact our life. This causes the "destruction of discrimination" making our conscience to leave us. from here, we are a non-intelligent being and as such, we "perish"

(example) Because of our anger, we think of only the food, we forget about our duties, such as studying. We had a test and because our thoughts were only on food, we did not study and failed. With our thoughts on this one desire, we become a more base being, making us unable to fulfill our duties, ultimately "perishing" us.

Krishna tells this to Arjuna to make him understand that he has to control his senses. Once Arjuna does this, he will become a man of perfection. This tells us to control our mind as even though it can positively influence us, it can also hurt us.

By Ashay Morwale

Summary of 11/17/13 Class

Hari Om!

In class, we reviewed verses from the beginning of chapter 2 and then discussed Karma Yoga.

Chapter II vs. 2

            Lord Krishna is obviously upset with Arjuna saying his thoughts and actions are un-Aryan like and disgraceful. He is in essence, verbally slapping Arjuna across the face in an effort to awaken him and encourage him to see reason. Lord Krishna uses this statement to set the stage and begin to answer the many doubts that Arjuna brought up earlier.

Chapter II vs. 7

            In this verse, it is important to note that Arjuna completely surrenders himself to Lord Krishna.

Chapter II vs. 13

            In this verse, the concept of reincarnation is established. Lord Krishna establishes that we are not the body.

How do we know that we are not the body?

           

            We can do the deep sleep test - after having a deep sleep where neither are mind or intellect are active, we know that we are well rested. The part of us that experiences this, is what we truly are.

So if “we” aren't the body, and “we” don’t ever die, what are we?

            We are the conditioned consciousness.

So then if we are all part of this consciousness, why do we act/behave/think differently from each other?

            We all think and act differently because we are all conditioned differently. We are conditioned based on

                                    1. Nature

                                    2. Nurture

            Jointly, this conditioning, the combination of nature and nurture form what we call “vasanas.”

So if we are really part of the eternal consciousness, nobody is dying, and nobody is actually killing. For this reason, Arjuna’s doubt that he should not kill his family members is proved irrelevant.

Chapter II vs. 23

            Lord Krishna describes properties of conditioned consciousness - it cannot be hurt, broken, dried out, or worn out. Once again, only the body can deteriorate or die - not the conditioned consciousness.

Chapter II vs. 25

            Lord Krishna adds that this conditioned consciousness cannot be bound to a physical structure or changed and therefore not killed. Therefore, one should not grieve for the death of a body.

Chapter II vs. 31

            Lord Krishna, in this verse addresses one of the other questions that Arjuna brought up earlier. Arjuna asked, earlier, if it would not be a sin to fight this war and kill his teachers and members of his family. To this point Krishna says, it is Arjuna’s duty, as a Kshatriya to fight this righteous war for the sake of preserving justice.

Note: Kshatriya’s duty - to protect the people and preserve justice by fighting righteous wars when necessary

Duty can be translated to both Dharma and Karma → the terms are interconnected.

Chapter II vs. 33

            Lord Krishna further reinforces his point saying Arjuna will not incur sin by fighting the war. Rather, he will incur sin if he decides not to follow his duty.

Chapter II vs. 37

            Lord Krishna says, should Arjuna decide to fight the war, there are two possible outcomes over which Arjuna has no control.

            1) Arjuna loses (most probably is killed) and obtains heaven for performing his duty.

            2) Arjuna wins and enjoys the pleasures on Earth.

Chapter II vs. 47

            Here the idea of Karma-Yoga is introduced. Lord Krishna tells Arjuna that he only has the right to choose his action and every action will have an outcome. However, he has no control over what the outcome will be. Therefore, we as individuals should not have an attachment to the result/fruits of an action.

*The lack of attachment to the outcome of an action should not be mistaken for inaction or lack of effort.

There are 2 components to Karma Yoga:

1. How to Perform the Action - Ishwara Arpana Buddhi

When we do work, we want to be most efficient. Usually when we work, we are less concentrated on work but rather on worries about the future or regrets of the past. For example, when we are studying for a test, we either worry about the grade we might get on the upcoming test or we are regretting the grades that we got on tests in the past. Instead of spending time and energy on that, if we focused on every word we were studying, our work would be that much more efficient. We therefore need to learn how to live in moment. Knowing that this is the best way to work, how can we discipline ourselves to always work with the mentality of being in the instant?

When we do work for other people, for example when we do community service at a hospital or for people with special needs, we feel good about the actions we do. We also put in our best efforts when we are working to serve those we feel are less fortunate. When we are working for ourselves, or our selfish motives however, we do not always have this sense of work ethic. Therefore, to bring about the best possible type of work, we should establish in ourselves, a mentality that we are doing everything for God - as if all of our work is an offering for God. If we do this, we will automatically bring about the best effort.

When we are in the temple offering fruit to Bhagwan, we will never put out a rotten one. Rather, we will offer the ripest looking fruit we have. Similarly, when we do work with the mentality that it is simply an offering for Bhagwan, we will not take shortcuts or put in a half-hearted effort.

For this reason, this process is called Karma Yoga. Remember Yoga is the act of joining with something greater. In this case we are joining our actions (Karma) with something Bhagwan.

*Ishwara - God, Arpana - offering, Buddhi - way of thinking

2. How to React to the Outcomes of an Action - Prasada Buddhi

Imagine that after putting in the best possible effort you could have, you get a C- on your last test. Now you have no way of fixing your grade and you have another test tomorrow. Most likely, you will be so distraught over the grade that the exam tomorrow will go poorly as well. This obviously hurts efficiency and therefore a better method/thought-process behind accepting the outcome of actions would help.

If we go back to the first part of Karma-Yoga, we have established that the actions we do should all be dedicated to God. If we dedicate all the actions we do to Bhagwan, then the outcomes we are faced with should also be considered Prasad from Bhagwan.

In the line to get Prasad at the temple, whether we get our favorite fruit or our least favorite one, we will accept it with gratitude and humility. If we get our favorite fruit, we will not boast about it and if we get our least favorite fruit, we will not complain or feel dejected by it. If we extend this thinking, we should accept the outcomes of every action in the same way. If we get a good grade on a test, we should not overreact and if we get a poor grade, we should not be upset and dejected. Whatever be the fruit our action, we should accept it like it is Prasad from Bhagwan.

Chapter II vs. 53

            The section on Karma-Yoga ends with Shri Krishna acknowledging that the mind may be confused by this way of working. Still, he says, if there is faith and trust, one should practice this process to eventually attain Self-realization.

See you all next week!

Hari Om!