Swami Dhayanandaji's Gita Home-study Discussion Notes on Karma Yoga - Part VII

[Guest guest]

Namaste,

 

Shankara has taken this word prasaada [2:64 & 2:65] to mean

peace,tranquillity, and not karma-phala.

 

Regards,

 

s.

 

>"Anand Natarajan" <anandn

>advaitin

>advaitin

>Re: Swami Dhayanandaji's Gita Home-study Discussion

>Notes on Karma Yoga - Part VII

>Sat, 22 Apr 2000 18:07:33 -0700

>

>

>These sentences are most powerful. Truly if we look at every thing that

>comes

>our way as Prasada , what else is needed ?

>

>"Prasaade Sarva Dukanaam Haani rasyopajaayate.

> Prasanna Chethasoyaathu Buddhihi Paryavathishtathi !!"

> Gita -

>Chapter 2.

>

>However , I feel it is a tremendous task. Unless a person can experience

>the divine every moment, it is difficult to think of blows and troubles as

>Prasada and maintain equanimity of mind.

>

>Om,

> Anand

>

>

>On Sat, 22 Apr 2000 16:08:33 Ram Chandran wrote:

>

> >Recognition that Isvara is the

> >karma-phala-daataa converts every karma-phala into prasada. Therefore,

> >prasada is not an object; it is a way of looking at the object.

>

>

>

>

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[Guest guest]

Hari Om:

 

The concluding part is enclosed. I find this essay quite powerful and

clarifies most of the issues on Vedanta through Karma Yoga. I would very much

appreciate some reaction back from members. Please let me know what you like

and explain why. Many of us can learn from your feedback and we are looking

forward to hear from you,

 

regards,

 

--

Ram Chandran

Burke, VA

 

 

Swami Dhayanandaji's Gita Home-study Discussion Notes on Karma Yoga - Part VII

 

THE ATTITUDE OF A BHAKTA

 

No matter what the karma-phala, I confront Isvara. When I open my mouth to

talk, when my tongue is able to produce the words that tumble out one after

the other, it is all because 1tvara is at work. Karma I can do, but

karma-phala is something that takes place because of the laws that are the

Lord. Therefore, every action producing a result, even a small action like

opening and closing the eyelids, is the work of the Lord. In every action,

there is an intended result that sometimes happens and sometimes does not. It

is all according to the laws. Therefore, as a bhakta, a devotee, I

continuously confront Isvara as I receive my karma-phala.

 

Since every result comes from Isvara, I take it as prasada, a Sanskrit word

that does not have an exact English equivalent. The word "grace" has a

somewhat intangible connotation, whereas prasada covers both the tangible

results and the intangible, the grace. When I offer a fruit to the Lord, it

comes back to me, given to me from the attar. The fruit that comes back is

called prasada. For an English word for prasada to exist, the concept must be

there - and it is not. A dieting Hindu may refuse a laddu, but not when he

comes to know that it is from Tirupati Venkateswara. What converted the laddu

into prasada? The tangible laddu becomes prasada because the person now knows

that it comes from the Lord.

 

Therefore, what converts a karma-phala into a prasada? Purely your

recognition that it comes from the Lord. It is not verbal; it is seeing,

understanding. This is where the word "experience" can be used, if at all. It

is a way of looking at the whole thing. Recognition that Isvara is the

karma-phala-daataa converts every karma-phala into prasada. Therefore,

prasada is not an object; it is a way of looking at the object.

 

Prasada is purely symbolic. If a person with diabetes eats laddus, his blood

sugar will definitely rise, not because he is eating prasada but because he is

eating laddus. Prasdda is an attitude, a way of looking at an object, which

itself is born out of the understanding that it comes from the Lord.

Therefore, prasada can be anything-a fruit, a leaf, a sugar crystal, laddu, or

even a child. Because, in India, a child is looked upon as prasada, there are

many people whose names are Prasad. Anything that comes to you as karma-phala,

as a gift from the altar of Isvara, is called prasada, which includes the

attitude with which you receive it. Prasada is not received and then cast away

disrespectfully; it is received in a certain manner It is this prasada, then,

that brings about samatva, sameness of mind.

 

Once everything is prasada, I have nothing really to complain about. I have

only something to learn. Therefore, when the karma-phala comes, I take it as

prasiida. If it is more than I wanted, I take it as prasi~da. If it is less

than I wanted, it is still prasada. And if it is exactly what I wanted,

opposite to what I wanted, or different from what I wanted, it is all prasada.

As every karma-phala comes, there is a sameness in your reception of it. This

is what Krsna was saying here when he told Arjuna not to be the cause of the

karma-phala. The karma-phala-hetu is 1tvara, not Arjuna. Arjuna is the cause

of action, but not of its results.

 

Further, Krsna said, "Let there be no attachment to inaction (akarmani sangah

maa astu)." Action itself is not the problem. It is your response to the

result of action that is the problem. Thus inaction here means fear of action

- not of action, as such, but fear that the results you want will not come.

Even before you begin doing an action, you expect to fail. Therefore, Krsna

told Arjuna that karma itself is not binding. Nor does the karama-phala bind

him. It is his response to the karma-phala that makes karma seem like a

bondage. Thus, let there be a love for action, but let the results be

receivedby as prasada.

[Guest guest]

These sentences are most powerful. Truly if we look at every thing that comes

our way as Prasada , what else is needed ?

 

"Prasaade Sarva Dukanaam Haani rasyopajaayate.

Prasanna Chethasoyaathu Buddhihi Paryavathishtathi !!"

Gita -

Chapter 2.

 

However , I feel it is a tremendous task. Unless a person can experience the

divine every moment, it is difficult to think of blows and troubles as Prasada

and maintain equanimity of mind.

 

Om,

Anand

 

 

On Sat, 22 Apr 2000 16:08:33 Ram Chandran wrote:

>Recognition that Isvara is the

>karma-phala-daataa converts every karma-phala into prasada. Therefore,

>prasada is not an object; it is a way of looking at the object.

 

 

 

 

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[Guest guest]

Hari Om!

 

However, we have to overcome!

 

regards,

 

Ram Chandran

 

--- Anand Natarajan <anandn wrote:

>

> These sentences are most powerful. Truly if we look

> at every thing that comes

> our way as Prasada , what else is needed ?

>

> "Prasaade Sarva Dukanaam Haani rasyopajaayate.

> Prasanna Chethasoyaathu Buddhihi Paryavathishtathi

> !!"

>

> Gita - Chapter 2.

>

> However , I feel it is a tremendous task. Unless a

> person can experience the divine every moment, it is

> difficult to think of blows and troubles as Prasada

> and maintain equanimity of mind.

>

> Om,

> Anand

>