Om Sri Ganesha Shayanamaha Om Sri Saraswatiayinamaha Om Sri Gurubhyo Namaha Om Samastajan Kalyaneniratam Karunamayam Namami Chinmayam Devam Sadgurum Brahmavidwaram Om Vasudeva Sutham Devam Kamsa Chanuram Ardhanam Devaki Param Anandam Krishnam Vande Jagangurum Hari The 18th chapter begins with Arjuna's Request. He says, Bhagavan, I want to know what exactly is the essence of the words sannyas and tyag. Because in both of them, renunciation is there. Because sannyas may also be to renounce, tyag also we have to give up.
So what is the essence of them? Please explain to me very clearly, distinctly. So, in the beginning Bhagavan gives some views of different acharyas, teachers, and then he says, yajna dana tapa must be done because they are purifiers. But they also should be done, giving up attachments and the results thereof.
He says, Tyaga also is of three kinds. Tamas Tyaga, and what you call Rajas Tyaga, and Satvik Tyaga. Tamas, Rajas, Satvik is a noble. The other is a mediocre type. And the other is out of ignorance, dullness, that is given a place called Tama Satyag.
So Satviktyag we saw, Karyam itte vayat karma niyatam kriyate rjuna, Sangam tyaktva phalam chaiva, Satyagaha Satvikasmrut. so we will see what you call tyaga very clearly then we will come to the topic of sannyas we will see that now let us complete the topic of tyaga tyagi sattva samavishtaha vedhavi chinnasamsayaha sattva samavishtaha tyagi that tyagi who is sattva samavishtaha means What you call rich in the sattva guna, that's called sattva samavishta, filled with sattva guna. Such a sattva samavishta has to be, medhavi, intelligent, bright, brilliant. Chinna Swami Seha, and the one who has no doubts, free from doubts about the karma, which karma to be done, about that he has no doubt. Chinna Swami Seha.
how does he live? na dveshti a kushalam karma kushale nanu shajjate here the word kushala is used in a very different sense than what we generally use you know kushala means dexterous expert, skillful but here kushala means agreeable, disagreeable priya, apriya, pleasant, unpleasant such expressions are there this is my most pleasant duty And they say, I have to do some unpleasant duty. See, in the companies also, you know, when they have to hire and write the letter of appointment, so they like to do that duty, you know. So pleasant duty.
to give a job to someone, but if they have to fire someone, they will ask assistant, you do that. So unpleasant duty that is. So we have got all this kind of ideas.
as a pleasant and unpleasant agreeable disagreeable I like to do this I don't like to do that a tyagi purusha has no such kind of thing something unpleasant maybe disagreeable but then he does not hate that he says that also a part of the duty and I have to do it you know it But to call a judge in the court also has to give the verdict. Sometimes you have to send someone to jail lifetime. And where the capital punishment also is there, so they're sentencing to that also. It's not a very pleasant kind of thing, you know. But I say, that's a part no disliking.
And he doesn't get attached to anything that is pleasant. That means what? He rises above his personal likes and dislikes.
Navraga dvesha. So tyagi is tyagi. So the one who has given up likes and dislikes, the one who has given up attachment to results of actions, and also the results also. That we have seen what is the meaning of giving up results. also and Satiprasadika samavishta, sattva samavishta, medhavi, generally medha word is you know normal sense understood for good memory you know, medha, but medha is not only just memory but granthartha dharana shakti is called medha.
Not only memorizing certain things, but understanding the meaning, the very essence, and not to forget the teaching, the main part of it. Otherwise we will remember the shlokas and all that, you know, you can remember. But what is said, what is the meaning of it, and what is the import of it? Granta artha dharana shakti. It is called medhavi.
And such a medhavi only can be chinnasamsaya. Otherwise about karma we always have a doubt. I should do this or I should do that. I don't know whether this is my duty, that is my duty.
I am always confused only. You know, I read, you know, someone had asked, Ramakrishna Paramahamsa what is the teaching of Bhagavad Gita so he said you know Gita if you keep on repeating Gita Gita Gita Gita Gita Gita Gita Gita and So Gita, what happens, you know, any dialect and other things, the words become simpler. So the joint consonants, you know, they are dissolved.
Like Lakshmana, so you become Lakshmana. So nice it becomes. So they become softer.
So tyagi bhava. That's what Gita says. You become tyagi.
Tyagi sattva samah veshtaham. Medhavi chinnasamsayaham. So Bhagavan now says, He says, We have to understand one thing which he has said in third chapter also, that we are born here and we have to live our life and action is the very sign of our life, you know. We cannot live without action. So we must know therefore, which kind of actions we should perform, which we should do.
not and how to perform. There is no choice whether to perform action or not. There is no choice. In the third chapter also Bhagavan says, No one can remain without doing something.
Because karma is very The nature of movement, the physical, physiological, mental, intellectual, thought, it will go on and on. Everything is karma. So therefore, Tyagi means not the one who has given up karma because you cannot really give up karma only when you give up karma follow Ashakti then only that person is called Tyagi Huh, that's what he said yastu karma phalatyagi satyagityabhidhyate This is certainly not possible.
What is not possible? To give up karmas, performing karmas, completely, I will not do anything. Oh.
That is not possible. For whom? Deha-bhurtah.
The embodied one. The one who has got a physical body and living physical body is not possible to give up all karmas. Do you know, one interesting and important point we have to note. Suppose somebody says, I am not going to do anything and just sit like this.
He doesn't know sitting like this also is karma. Right? He doesn't understand that.
Because karma is that which will tire you down. After a while, you will get exhausted. Will you get tired or not sitting just like that? Tell me.
That's why you must have seen in the aeroplane also, when the plane lands, and the seatbelts are, you can, you know, remove and they, everybody gets out, even though they know that they cannot get out immediately, but because they're sitting, sitting, sitting, tired. Sitting we are tired, standing we are tired. Even lying down also we are tired. After some time you cannot lie down. So what we find, if I say I will not do anything, there also struggle is there.
And even if you like that, how will you control your all physiological functions? And that's what factory chaluri, such a huge factory is going on inside you. You have no control, you don't know also what is happening.
And what about the mind? Oh, haha, what about that? Around the world it is trip, around the world trip. Free.
Where it will go, we never know. So how will you stop? Ashishata.
That's why Bhagavan says Ashishata. It is not possible for an embodied one to give up all karmas completely. That means what?
You have to perform karma. So now the karma that we perform, so tyaga cannot be the tyaga of karmas. Karma tyaga is not possible.
Karma tyaga is not possible. Only what we can give up is, yastu karma phalat tyagi sa tyagi iti abhidhyate. Only the one who renounces the fruits of action, attachment to them, that is possible.
We cannot give up karma. But it is possible for me that I do the karma, whatever I earn, I give to someone, that's possible. Or I have no attachment to that, anything of that, that's also possible. Therefore we say, yas tu karma phalat tyagi, sat tyagi. That person only is called a man of tyaga.
Sacrifice. So now this topic of Tyaga must be understood. Because he has Sanyasasya Mahabharata. So he asked what is tyaga? So from this tyaga topic what we have understood?
That our life is life of action. We have no choice whether to act or not to act. Only we have a choice. as to which action to perform, how to perform, selfishly perform, getting attached to them perform, all there is a possibility that is there. And there we have to understand that we must...
perform our duties without any personal likes and dislikes, so likes and dislikes are enough. In the Tyag what is done is personal likes and dislikes are given up. Second only Kartavya Karma is to be performed.
Second third point is Karma is done so result will be there. But you have no attachment to that result. And when the karma fall also comes, it should be properly shared and all that.
So therefore you have given up the karma fall also. So when that is done, then that person is called tyagi. This is the essence of tyaga. Now, we also should understand what exactly is the meaning of this attachment, you know, because the attachment, you know, everybody finds it very difficult, you know.
See, one is the action, voluntary actions are going on. Our breathing, digestion and all those things that are voluntarily going on. We don't have to do anything. Other thing is desire problem. When a desire is there.
Normally desire is only there. But what is attachment? See attachment is the insistence of the fulfillment of that desire only in the way that you want it. Then that is called attachment.
Like in a married couple now, and the first child is to be born. Now suppose they are saying, oh I want to have a son. Nothing wrong, but you say, I want a son only, not daughter. What is wrong with daughter? No!
Don't ask. So then this is something, it is not only desire, it is insistence in them. But what to do? First is girl only born.
They say, alright. Second, now, upto to ladka hona chahiye. Ladka hona chahiye, upto to ladka hona chahiye.
Again second, kanyaratnam only. One person wrote third time also. Then he said, now one more will try. After three also, you know.
He said, I don't try. Twin girls. Bhagwan said, the more you insist, you should accept. What is that?
But there is no point in all that. So therefore, whatever is that. But when you say like this, or any other kind of things also, I want this type of job only, I want only this work only, the moment that insistence comes, then it has taken the form of attachment.
before getting it. And once you get it, then the nature of attachment is, I should not lose it. I should not lose it. Hold on, hold on, hold on, hold on. Because without this, my life will be zero.
Bhagavad says don't have that type of attachment. That he said in the second chapter only. karma nyeva adhikarasthe maha-phaleshukadachana Only in performing karma you have got freedom, right. But the result you have no control because result comes only by the laws of nature or God whatever you call it they will come. So why you have attachment?
Why do you have that? One speaker was there some really a speaker and then he said only when there are thousands of people there then only I give lecture. What to do? And one day he went there, only one man was there. So he said, I am cancelling it, I have just for only one man.
But that one man was there, he said, you know, from the long distance I came all the way. You should not disappoint me, you know. You give lecture. So he said, okay.
Because he said, you know, if I invite ten people for dinner or lunch, and only one comes, I don't say that only one has come, I will not give you food. That listener was very intelligent. So that man got inspired, okay, now listen, and went on for two, three hours, oh, high, high pitch lecture. The poor man was listening to that, and afterwards he asked, how was my lecture now, tell?
The lecture was very good, but sir, if I invite ten people, only one comes, I don't give the food of ten people to that one person. I should do the don, don, don, going on. Anyway, but this kind of attachment is meaningless, you know, only when somnambulism, so this is called asakti. Okay.
So we have seen the essence of tyaga. Tyagam is not giving up of karma, but giving up our personal likes and dislikes. and only performing karta vya karma alone no attachment to fruits and giving up all the results that is called tyaga now Bhagavan comes to the topic of sannyasa what is the Sanyas then, we'll see here.
Anishtam ishtam ishramcha Trividham karmanah phalam Trividham karmanah phalam bhavatyatyaginam pretya bhavatyatyaginam pretya natusanyasinam kvacit bhavatyatyaginam kvacit bhavatyatyaginam kvacit Bhagavan says, when the karmas are performed, the karmas produce results. And what are those results? Anishtam Anishtam Anishtam is not very dear, agreeable, not pleasant. Such results also can come. Anishtam, which I don't like, I don't desire.
Such result has come, anishtam. Or ishtam, ah, yes, exactly what I wanted. Got it. So that's called ishtam.
Mishramcha. Mishramcha is a mixture. So, I was not totally disappointed, but it could have been better. So it is a mixture, you know. I got what I wanted, but not to the extent I wanted.
I wanted a job in such and such company, I got that job, but the designation I wanted something. Or the pay scale, I... It's a little less, it's a little package.
But doesn't matter. Bishram. A little pain, a little happiness.
So that is mishram, anishta mishram. Papena pavam, punyena punyam, all the different results are there. So the mixture, trividham karamana phalam, these are three kinds of results only anyone can get.
What I wanted, or what I did not want, or the mixture, what I wanted, but it is mixed with some other thing also. Like in an organiser also we get some donation but they will put some condition also. And organiser always want unconditioned donation.
No strings attached. So if you get it but string, Chalo, aara hai na, aane do. Something.
is better than nothing. So variety for individual level, family level, social level, so many levels are all these results come. Anishtam, ishtam, ishtam.
Now Bhagavan says bhavati atyaginam pretyam. When they depart from this world or even while they depart from one experience to another experience, here only, atyaginam. Those who are not tyagi, for them these results are there. they make them happy, unhappy, mixture. Now, atyagi, naturally, who is that?
Those who are doing tamas tyag, those who are doing rajas tyag, they are called atyagi. Now, those are just just now it was said, tyagi people are such, so they gain the purity of mind, they were never attached to fruit of action anyway, so, has no meaning to them, they gain the purity of mind, But those who have got their sense of doership and their attachments and all, they are called atyagi. Such people, then they are naturally, they will get this result.
And because of that, now they are happy, now they are unhappy. And sometimes the sukham, dukham, both of them come together only. Unfortunately I fell down there, but fortunately one doctor was present there.
So you know, so one thing this is there, that is there, and what surprise, something, you know, luck, you know, it happened in front of a hospital, hospital only. So this unfortunately, but fortunately, unfortunately, fortunately, and so they go on like that. So some, luckily this thing also happened, you know. So this is called mishram.
So they feel happier and happier. But Tyagi, Tyagi has already given up attachment. It doesn't matter.
Chitta se shuddhe karma. So that karma is for purity of mind. So he gets the purity anyway. But the other people, they keep fluctuating. But Bhagavan says, Natu sanyasi naam ko chitta sarani.
Bhagavan uses the word sanyasi. But sanyasi is... These results are not for sanyasis.
Now, in the one reference here, what appears, so, tyaga and sanyasa appear to be one and the same. But, later on you will find, sanyasa is little over which I am. I am here.
So, I will not complicate too much of here, I will say only one thing here. Tyaga is the preparatory stage of sannyas. In tyaga, what is emphasized is renunciation of likes and dislikes, right? And renunciation of attachment to the fruit of action.
Now the question is, who has likes and dislikes? And who has attachment to this fruit of action? So it is only the doer has got that. I am the doer. I.
I have likes and I have dislikes. And therefore sannyasa is the renunciation of this I. It is subtler.
It is higher. I'll take you to the Gita chapter 5. Bhagwan says one place, One sannyas lakshana he has given, There's no likes and dislikes. And then in the same chapter, what does he say?
I do nothing. Seated in this body, neither he becomes a doer, nor become a prompter. Asking anyone else to do, the very Kartruthva Bhava is given. The I who had likes and dislikes, that I only is renounced. That is called sannyas.
You give a Paap also, Punya also, good or bad, and the I who was acquiring and who was giving up, drop that I only. That is the Sannyas. That Bhagwan is going to very elaborately say there now. Now here it is only hinted, natu sannyasi namkvachet.
All these karma fallas and all that, they bind only to atyagi. Tyagis they do not bind in the sense, tyagi has a renounced attachment, so he gains the purity of mind. But there is one more stage, higher.
So the essence of sannyasa, renunciation is, the renunciation of ego, the very sense of doership. That Aham Tyag is very difficult you know. Because when a person does lot of penance and they say I am a great Tapasvi.
Oh ho! He does his charity. You know how much charity I have done. That I comes everywhere.
In Ramayana, Tulsi Ramayana, Manasurok, so many diseases of mind are pointed out. And this Ahankar is considered as cancer. Because cancer can happen anywhere, isn't it? In the same way, Ahankar can happen anywhere.
It can happen, I don't have any Ahankar. There also it can sit there. We have to be very very careful.
Because it appears in so many forms. Bhagavan Rampal Maharishi has described this ahankaha This ahankaha arises with the identification with one or the other thing. It will identify with this particular thing, then ahankara. And it thrives only on these identifications with the... Then it catches one upadi, it drops another upadi, then a new, new, new upadi.
But by itself it is nothing. But showing off everywhere, I am so... Renounce that ego is the subtlest thing. So, Bhagavan says, So now, what are the sannyasis?
That, now, because he asked the essence, so Bhagavan now is going into very, very details. Otherwise, the one who has no like, send his like. But he gave the views of others, then.
Threadbare discussion, you know, everything made very clear. So now, let us see about sannyas. And in this description of sannyas, essence of sannyas, he is explaining Meaning the very anatomy, physiology, psychology, whatever you call, of this karma. What is this karma? How the karma is performed?
Everything, everything about karma. Then one stroke comes there. And sannyasa. Ready? Chalo.
Sannyasa. He says to perform the karmas, this is what is required. Panchayatani Mahabhaho Karanani Sankhya kratante proktani Siddhayesaro Karmanam. Hey, Mahabahu Arjuna, Nibodhami, please understand from me, I am going to tell you, what I am going to tell you, Pancha etani karanani.
Pancha, five etani. These factors for accomplishing all activities, all karmas, to perform all karmas, these five factors are necessary. Where it is said? Proktani.
They have been said. Where? Sankhya.
Sankhya. Sankhya yoga. Or, Jnana.
Sankhya is the philosophy also. But Sankhya here is actually, word used here for Vedanta only. Because it's a Krtanti. Vishesena of Sankhya is Krtanti.
Kirtanta means that knowledge which puts an end to all our activities. After all, all our activities are only meant for searching happiness. If you find the happiness, the purpose of all action is done. That's why in the Gita, 4th chapter, Bhagavan said, The culmination of all karmas, end of all karmas, is only in knowledge.
Because in the sense, all karmas that we undertake, they are only for finding happiness and fulfillment in life. And that we can find only by self-knowledge. Therefore, this Sankhya is Vedanta, it's called Krtanta.
Krtanta. Oh. So in Vedanta Shastra it is said.
And what is that? Siddhe Sarva Karmanam. Arjuna, there are five factors said in Vedanta necessary to perform all karmas.
Okay, what are they? Luckily he will tell some. Bhagavan himself has said that, what are those five factors, you see? So that is nice. Adhishthanam tatha karta Karanam cha pruthag vidham Vividhash cha pruthak cheshtah Daivam chaivatra panchamam The first factor that is required to perform karma is adhishthana.
Here adhishthana means the support, the house, the abode and call the body. Oh, body is required. Body is required.
Next, tatha, then karta. Karta hai a doer required. Now suppose the body is there as if sleeping.
So body is there, only that body doesn't do anything. Involuntary it may throw legs here and there and all that. And all the breathing physiological may going on, but there is no sense of doership. So you cannot meet and discuss with sleeping person. Because the Kartha is not there.
The second is the doer is required. Body, the doer. Karanam cha prathagvidham and karanam prathagvidham and different kinds of karana, the instruments are also required.
And here the karanas means the sense organs. The eyes, ear, nose, tongue, skin, right? All these sense organs also must be functioning. And then the speech and...
the hands and legs, these are called karamindriyas. They are called karam. They also are required.
Yes. Adhishthanam tatha karta karanam ca prathagvidhavata Then we will Vividhashya Pratak Cheshtam. And Vividhashya Pratak.
And there are so many different cheshtas, functions, activities. And these are Vividhashya Cheshtas or Pranam. That's called physiological functions.
So there is a physical body called anatomy. Okay. Prana must be there, Prana activity. The Prana is also at a way, that is called a vital force, energy. All physiological functions are going by Prana.
So Prana must be there. Prana, Aparna, Vyana, Samana, Udana. All the different activities of Prana.
Then the sense organs. Organs of actions. The karta, the doership, that will come in the mind, intellect then, and the physical body. Oh, then he says one more factor is there.
Four are indicated. Body, doer, organs. Pranas. And one more. Daivam chaivatra panchamam.
And the fifth factor is called Daivam. Now this Daiva is translated and understood in many ways, you know. Some people say Daiva is some unseen factor.
Some people call it luck, some people call it God, some people call it Daivam Chai Vatra Panjam. Or, you see, All our sense organs to function, they function under specific laws of nature, isn't it? That the eyes only can see, they cannot hear. The ears only can hear, but they cannot see.
So that means what? All our senses, all of them are products of Prakriti and they function under certain forces, laws of nature. And if they are working like that, there must be law enforcement authority.
And therefore Daiva is called the Adhishtatra Devtaaj. The presiding deity is of our senses and all that. Sometime you go to some offices and then nothing could be done.
Why? Because all of them have gone on strike. So the strike was not successful. There was no presiding officer there.
The presiding deity was not there. So how is it that our eyes only see, does not do anything else? How all our sense organs, everything is, kidney is doing its job, liver is doing its job, heart is doing its job. All of them have got their own functions and everything is doing its own job.
So there must be a very good administrator. And that's called law enforcement authority. And they are called Daivam. So some people just say daivam is unseen.
Some people say it is luck, you know. You know, actually I tell you, I ran to the airport. I drove so fast to catch the flight.
And I reached and I reached late only. But the plane was also late. I was so lucky in the plane. What was the luck? You know, all those non-believers and atheists and all that, also they usually were lucky.
But Because they have to use it. Because otherwise it was not possible. But how did they pass?
Some unseen thing is there. Now you call it God. You call it luck. You call grace. You call these presiding deities.
So many ways it can be understood. But there is something unknown, unseen factor. Daivam chaivatra panchamam Now you see Any individual who has to perform these activities All the body, the mind, the intellect, the senses and all that is required, correct? Now you come to little organizational level Or office level, business level, government level So if somebody starts an office, his own What is your address of office?
Somewhere, must have Adhishthan, some place. Or your mission, works from which place? Now it is happening in people's homes only. Now in the beginning we don't have our own Adhishthan. Our secretary's office, president's office, that's from there only we are working from home.
There, now we have got Adhishthan. Karta, karta kone? Who is the head? The head also, that's called karta. Karanam, so many workers are also required to do that.
And how many activities? Oh, you know, Vibhidhashtha, Pratakshashtha. And all that happens, but the success depends upon some unseen factor. Because everything has to go right. It's not a very easy thing, huh?
When everything goes easy, then you don't realize that, what it is. But if something goes wrong, then only we understand. So we say, the individual performing karmas, or any institution, the government also runs. There has to be a capital, isn't it? Where is the capital of the nation?
And who is the president, prime minister, king, or who is that? And who are the others? How activities are going on? But anyway, fundamental is this.
Body, the doer, the instruments of... And vidastha prajakcheshta daivam caivatra panchamam. Anyone has got any objection to that?
You disagree? No. Because without this, nothing can happen.
Because even if you object, you will object only with your mind and with your all senses and for that also. Now, Vividhashya Pratyaksha, five factors. Now, Bhakti. Bhagavan reduces these five factors to only three.
But in the three, all others should be understood only. Okay? Shari, Ravag, Mano, Bhairiyat.
Shari, Ravag, Mano. karma praaravate naraha nyayam vaviparitam vav panchayat chaiteta sya heta vaham sharira vaham manobhir yatkarma prarabhate narah yatkarma whichever karma naraha prarabhate the man begins, undertakes, starts, does, performs With the body, walk. Walk means speech.
Then all organs of action also must be understood. Mano bhi, mana and all organs of knowledge and all of them should be understood. So, whatever karma that man does with his body, the speech, the mind, nyayam va viparidam va.
What is the karma? Karma he does very just or unjust. Right or wrong.
Noble, ignoble. Moral, immoral. Whatever karma that person does.
Panch ete tasya heta. Only these five factors are involved in doing anything that one does. No elaboration is required. Any good karma or bad karma, right, wrong.
For every karma, these five factors are required. Bhagavan, what do you want to say? Sir, I can't understand the drift of your argument or all that. You see... Earlier you said, anishtam ishtam ishramcha trividam karmana phalam, bhavati atyagenam natu sannyasinam, and then suddenly, panchaitani mahabhaho, karanani nibodhame.
But what do you want to say? Understood, for the karmas, these five factors are required. All that is true.
But then what? What is your point? Some people they go on telling something, something, something and then they... But what is your point? My point is just to distract you, that's all.
So they don't have any point but they go on so many things they go on telling, telling, telling. But why? What is the purpose? Bhagavan is not telling like that.
So now he comes to the point. And here the essence of the point is, Pashyatyakrita buddhitva Nasapashyati durmati hi Tatra evam sati. Tatra now, evam sati.
This being the case. What being the case? That for all karmas, these five factors are required. Okay?
This being the case. kartaaram atmanam kevalam tuyaha pashyati yaha that person who kevalam atmanam kartaaram pashyati the one who considers the kevala kevala one alone without a second that atma tattva and that atma tattva as the doer he who thinks that atma tattva is the doer And why does he see that? Akrita buddhitvaat.
Because he has not refined his mind. He has not purified his mind. He has not gained the right vision as to who is the doer and who is not the doer.
Nasa paschal. Such a person does not see because his mind is not sumati. It is durmati.
He is not having right vision under the influence of wrong vision only, he says. Huh? What do you say? kevalam shuddham atmanam kartaram yaha pasyati See, kevalam shuddham atmanam is not the doer. Right?
In its presence, the body, the pranas, the senses, the organs of action the sense of doership which is there in the mind intellect they all function but this atma tattva itself does not function is actionless so there is no sense of doership remember sense of doership is not in the atma it is only in the intellect so But the one who thinks that I am the doer, even though I am not the doer, but I think that I am the doer, with the doership of something else, is superimposed on myself. And then what happens? What does not belong to you?
And then you say that is mine. Then you are in trouble. Akrita buddhi. There is a very famous story.
Maybe you have read it or heard it or talked about it. I don't know whether you have. If you have heard it, again listen. And if you have not heard, it is a new story.
And even if you have heard or not heard, when I ask, has anybody heard it before? Just to satisfy me, please be say, no. Okay, now, story time.
A train. About to start from Mumbai railway station. One man sitting there in his first class cabin. And just before the train was to leave, one young beautiful lady came with a box. That porter, the coolie brought it and she said, give it there.
He kept it. She gave him money and he went out. And she also got down and this man started imagining.
Oh, I have a nice companion now. But what happened? The train started.
She never came. So now he actually had nothing to do with her and nothing to do with that box. But he was getting worried.
You see how our mind was nothing. I hope she got into this course somewhere, maybe next station she will come. Nothing happened.
Anyway, he, at a particular station, he reached there and he got down. So he got down and he asked one kuri, bring that also down, that box. Now see, it does not belong to him and he does not know what it is there. And then he asked, what a strange thing happened.
A man in plain clothes, you know, he came, he asked, Is this box yours? He said yes. You see, because he was thinking, you know, that lady will be searching and then I will have good excuse to contact her and then friendship and then many things can happen, you know.
All imagination run wild, what he knew. So the moment that man, he even whistled and police came. Police came and they say. mister you are under arrest. Why under?
This box is yours you said. Also just because one box is mine so you come to the police station and then only you will have. Now they went to him. They asked him what is there inside.
Now he has no idea what is there inside and Now you also are eager to know what is there inside that. And they, in front of all that, it was... There was a dead body of a child.
My story ends. Now it is left to your imagination, find out who was that lady and who was the box and who was the child and why that was there. And it is a detective novel story.
But here my story is only. That, that fellow, that man has nothing to do with that lady, number one. But he got deluded. That box did not belong to him. But he said, it is mine.
So the moment you say it, you are in trouble. You are in for trouble. You don't know what is there.
The point, the story is here. What is not yours if you just take to yourself? Now all the doership and everything belongs to that only intellect.
Atma is kevala shuddha chaitanya swaroop atma. It is naiva kurvana karayan this atma tattva is actionless in its presence all things happen but it is not the doer but now the doership of that intellect and then taken on myself and then I say I am the doer then karomi karmeti naro vijanan baddhyo bhavet karma phalam cha bhoktum If you say that you are the doer, then you will have to become the experiencer of the result of action. You cannot escape.
So Bhagavan said, here... That lady in the story stands for our Maya Ignorance avidya under that influence of it that's called Akrita buddhi dhvata Durmati he the person under the influence of this delusory thing Which does not belong to it. It says it is mine.
Its quality is mine. You become the doer and and Kata bunny at the book tabi banana and then again and again again and again you have to just go through all these things isn't it that person it will be so difficult for him to prove that it was my just infatuation, I said these are really not mine and all that, to prove everything will be so such a tedious job. And vichara dhutardhi kartrata chet. karmatrayam nashyati sa eva mukti sa eva mukti he Then with enquiry, proper enquiry is conducted and then we understand, oh oh, I am not karta. aham bhojanam nai va bhojam na bhokta I am neither an enjoyer nor the object of enjoyment, not enjoyment.
I am not the doer and all. That chidananda roop, ahamasmi, that is called sumati, otherwise durmati. Apashyati, upashyati, akruti, akrutamudhitvat.
And because of the mind is not purified, is not enlightened, and therefore what happens? Dikartrutva aprakruti. he pushed on the Purusha and therefore suffering.
And therefore what is sannyasa? Sannyasa is the giving up of this. That's the topic coming there. It's not that Bhagavan just started saying something, panchayatane maha maho, and this sannyasa lakshana is given here now very clearly. So sannyasa is the renunciation of the ego, renunciation of the ego.
And sannyasa Renunciation of doership. Renunciation of enjoyership. Whereas tyaga is renunciation of likes and dislikes. Attachment to fruits of actions. That is called tyaga.
And what is called tyaga here. It is called yoga in the 5th chapter. Two words are sanyas. Yoga yukto vishuddhatma vijatatma jitendriya. Sarva bhutatma bhutatma kurvannapi nalip.
So the further yoga yugta, karma yoga, what is called karma yoga is only tyaga. So please understand, tyaga, yoga, karma yoga is one and the same thing. And that only will purify the mind and then will take us to this nama. I am not doer. That is called sannyas.
So sannyas is the higher stage of this tyaga or yoga. That's what it is. Earlier I said, different terminology. Now Bhagavan says the one who has no sense of doership then he is not bound by anything and what kind of extreme kind of example he has given.
Extreme kind of example. Now let us see. Yesya na ahankrto bhavaha Yesya that person who has no such bhava notion ahankrto bhavaha I am the doer I am the doer doer, the one who has no sense of doership, and his mind or intellect does not get contaminated by the attachment to the results. Then, Even if that person kills all these worlds, destroys these worlds or people, He does not kill anyone and he is not bound.
That does not mean he goes on killing. That's not a point. That means what? All karma phalas can bind only a doer.
But when the doer is not there, what karma phala can be bound? See, in this world also, you know, suppose a person is given capital punishment, death sentence, and such and such date is fixed, that he executes. executed on that, right?
And that person dies before that. He is going to die. Before that, actually, the death sentence is executed. Now, who will be hanged?
The very one who was to be hanged is already gone. Okay, dead body ko thodi hang karenge. They will not die because now gone.
Khatam khel khatam uske liye. Aham krita bhavaha. Aham is there. So then, everyone who has no aham, their point is, In the Gita chapter 4, Bhagwan again and again says, Even though ever engaged in all karmas, but he, he doesn't do anything, he is not bound. That is said there.
So here also this is called Sanyas. Yasya naham krto bhavaha buddhir yasya na lipyate hatva visayi man lokan na hantin nipyate I said it is an extreme example, but the idea is then even though performing karmas, he is not bound by any karmas. And that is called Sanyas.
So what we have found? What is the essence of Tyaga? Renunciation of likes and dislikes, renunciation of all attachments to the fruits of action, giving up even the fruits also, performing only Kartavya Karma, then that is called Tyaga.
Not renouncing karmas, but renouncing only the attachments. Then when the question about who is the doer, that is given up, then that is called sannyas. So sometimes... even though both appear very same sometime they may be used also that way but here the subtle distinction must be understood that's why I said this Tyaga or Yoga is a preparatory stage of Sanyas now actually one way we can say the topic is over now you see Because what is karma? What is sannyas?
He said, what to do now? Bhagwan looked at his watch and he said, I think some time. War has to begin after some time only.
So do. He said, I don't know. But Bhagwan again said, and now comes another beautiful topic.
And the beautiful topic is the holistic vision of life. This is how I will describe that. Someone asked me, what does Vedanta teach?
So the Vedanta is, Vedanta teaches look at your life as a whole and live a whole life. So this word also is very common, holistic vision. Nowadays holistic health.
So many holistic. So we must have complete vision of that. So here is now complete vision of life.
What is the vision? What is the action? All that must be understood. What happens is, whenever somebody's birthday is a happy birthday to you, but how to make the birthday happy?
If you ask, I don't have any idea. And you say, happy new year. What a happy new year. Nobody happy new year.
How to make a new year happy? And please understand, unless we have got a total vision of life, you know, only by some tips and tips and tips, we cannot live on tips. There is some vision and then some practical tips and hints and clues and all that, even then that is alright.
But only on that you cannot live your life, you know. Tips for happy living. I also got a book, Tips for Happening.
Now, you said tips for happy. One tip is, make someone else happy. What a difficult job you are giving. How to make someone else happy? I don't know what will make that person happy.
Isn't it? Two ladies were talking to each other. One lady asked the other lady, Is it difficult to please your husband? She said, I don't know, I didn't try. How to do it?
They very nicely said, you make someone else happy. How to make someone happy? You try to make someone happy, he gets angry only.
I don't know, I never know. So therefore we have to have total vision, then tips will work and all that. But unless I have got happiness within myself, how can I... So now Bhagavan is taking up a very nice topic now. Shloka number 18. Jnanam neyam parit jnatam trividhā karma-codanām karanam karma-karteti trividhah karma-saṅgrahah jñānam neyam Paridhnyata.
Gnanam means knowledge. Simple meaning. Then we will see the more important of it. Knowledge. Niyam.
The object of knowledge. Paridhnyata. The knower.
Knowledge, the known and the knower, trividha karma chodana, these three factors form, karma chodana means impulse to action, means motivation to action. What is that which motivates a person to act? Oh, he said these are the three factors. These are the motivators, impulse to action.
Knowledge that motivates. The object of knowledge motivates. Or the parijñata, the knower. Right. Now I am motivated to act.
But then I also must have the factors and the basis of action. Therefore called Trividha Karma Sangraha. Three kinds of Karma Sangraha. Karanam means instruments, organs, instruments. Karma, the actual action.
And Karta, the doer. Whatever action I wanted to perform Suppose a violinist is there Someone says, you know, play the violin But I didn't bring my violin And you know, that person who has to play on that violin, that person has to have some impulse to action, isn't it? Prerna, that is called prerna. Karma chodam means karma prerna. Some motivating factor has to be there.
Then only you will do it. So is that a musician, that knowledge of music can motivate? I know music.
That knowledge can motivate. Or something new I want to learn. This raga I have studied.
Now I want to run that raga now, that melody. That will motivate. or from himself only.
Let me practice. So some prerna has to be there. After that, there must be instrument, then there must be the karta, the doer, and then actual karma.
So this is how this our life is a life of action goes on the basis of action the factors necessary to perform action and actually our whole life is nothing but isn't it you We perceive this world and then give our response. Other than jnana and karma, all our life is. But there are so many factors in that. Now what Bhagavan said, these factors are also of three kinds.
Now Bhagavan is on the mode of three. Three, three, three, three, three will come. He said, Jnanam karmacartaca Tridhaiva guna bhedata haa, prochate guna sankhyane, yatha vashrunu tanyapi.
Now Bhagwan says, They are of three kinds, based on the three gunas. Satva guna, raja guna, tamo guna. And where it is said, And this is very beautifully analyzed, explained.
In the Sankhya Yoga, whether Vedanta also take, or Sankhya Yoga, Kapil Muni also use it. there is a lot of description of the three gunas of prakriti also given there so all this is given yathava shrunu tanyapi now listen to them I am going to tell in sequence you also listen now here if you see the previous shloka in the first line there are three factors second line there are three factors so total six are there so Bhagwan should say no these six factors of three kinds suddenly these six became three only. How it has become?
You see here Jnanam Niyam Parijnyata The knower only will become Karta or not. So Parijnyata and knower is brought in the one. I know something, then I do. So knower only become doer. So Parijnyata and Karta, they become one.
So Bhagwan says only Karta. Jnanam already he has said, Jnanam. Now, as far as Karanam are there, or object of knowledge, the eyes, ears, nose, they cannot be Trigunatmak, isn't it?
Only our perceptions are. and all that can be sattvic, rajasic, tamasic and all that. But the organs in themselves, they are alright. There is no problem with them. But karma can be sattvic, rajasic, tamasic.
Therefore what happens? A knower with the instruments of knowledge gains some knowledge. And then after that depending upon what the qualities of gunas, then he performs the action.
So therefore now the six factors are only brought to only three factors. Nyanam karmacha kartacha tridhaiva guna bhedata ha prochate guna sankhyaane yatham. Now listen to that.
So he will say, what is the jnanam of three kinds, karma three kinds, karta three kinds, thereafter buddhi three kinds, dhruti three kinds, sukham three kinds. Then you understand your whole life. See, this is the Bhagavad Gita's way of teaching. Todasa pilampatana, little. Then little more elaboration.
Then more elaboration. Correct? Medical language we call sustained release. When you take the medicine, it doesn't come to everyone at once. Slowly, slowly it releases.
So Bhagwan also will release the topic slowly, slowly. It doesn't come to everyone at once. I hope you are enjoying.
Chalo, now let us sing the name of the Lord. Jai Siyaram, Jai Jai Siyaram Jai Siyaram, Jai Jai Siyaram Bolo Ram Ram, Ram Sita Ram Bolo Ram Ram Sita Ram Bolo Ram Ram Sita Ram Bolo Ram Ram Sita Ram Jai Siyaram, Jai Jai Siyaram Jai Siyaram, Jai Jai Siyaram Bolo Ram, Ram, Ram, Raja Ram Bolo Ram Ram Ram Raja Ram Bolo Raja Ram Jai Siyaram Jai Jai Siyaram Lesyaavar Ramachandra ki Isad Guru Nath Maharaj ki Om Purunamadaha Purunamidam Purunat Purunamudachyate Purunasya Purunamadaya Purunameva vashishyate Om Shanti Shanti Shanti Hari Om Shri Guru Purnam How do you heal?