[Guruvayur/Guruvayoor] My understanding on Bhagavad Gita II 47

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Bhagavatgita is a Universal book on Philosophy, a gospel of humanity.Itis not pertaining to any particular religion and even people other than Hindus can benefit from it. The truth declared by any foreigner who has attained insight is welcomed but it is all there in the Gita and why should we shy away from attributing these wi ords of wisdom to Gita as the source? I reproduce my commentary on the sloka II.47 which you can find in my posts on Gita, namely .Panchajanyam Hrshikesah,' that appeared regularly in this group. Karmayoga or selfless action is now explained by Krishna who says karmanyevaadhikarasthe maapaleshu kadachana , maakarma palaheturbhooh maate sangoasthu akarmani “You have right over action only and not the fruit of action. Your action should not be motivated by desire for fruit ,nor should you be attached to inaction.” Swami Vivekananda said ‘work for work’s sake duty for duty’s sake’ meaning that one should do work for its own sake and not out of desire to get the result .But the question is ,Will anyone do anything unless he wants the result? Certainly not! There is nothing wrong in starting a work with a specific result in mind but Karmayoga consists in not getting attached to the result. This is not as pessimistic as it seems to be but sheer common sense. When we begin a work we cannot help fixing a goal to achieve as otherwise we would not have started at all. But once started we should concentrate on the action only without worrying about the result constantly as the anxiety will reduce our efficiency .On the other hand , if we put our heart and soul into the work we are doing, the result will automatically follow, and even if it does not, due to some factor on which we have no control, we will not feel frustrated as we have already had the satisfaction from the work itself .This is what Swami Vivekananda meant by ‘work for work’s sake.’ To give up the attachment to the fruit of action is Karmayoga as advised in the Gita .It applies not only to the mumukshu,. one who aims for realization but also to the man of the world ,wherein lies the value of Gita The work which is assigned to you in this birth in accordance with your karma is your duty that has to be discharged. This is what Krishna means when He says Maa te sango astu akarmani, “You should not give up work altogether.” This provides the answer to the question “If I should give up the result why should I act in the first place? Then comes the question , “How should I act in order to follow the path of Karmayoga?” Pat comes the answer Yogasthah kuru karmaani sangam tyaktwaa. Giving up Sangam, attachment towards the fruit of action brings the attitude of samatwa in which one

becomes neutral towards success as well as failure, siddhi and asiddhi. So Krishna asks Arjuna to have equipoise of mind. saroja Ramanujam Dr.

Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. Please visit http://www.geocities.com/sarojram18 http://freewebs.com/asrama3

Park yourself in front of a world of choices in alternative vehicles.Visit the Auto Green Center.

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HARI AUM

 

The whole lot of confusion is in improper

understanding of the verse. Almost all translations

come in very terse and limited use of

words-like-desire, attachment, action, inaction etc.

Unless one attends a 'gita jnana yajna' performed by

learned persons it is difficult for the mind to really

understand the purport of the verse in the complete

and right spirit. While talking about 'attachment' and

'detachment' the listener will have doubts. In a yajna

the seer in his elaboration covers these aspects with

examples from daily mundane lives. Moreover he will

also sprinkle it with the stories from the epics and

folklores. Having attended these yajnas times over and

letting the slokas sink into one's thoughts which

slowly percolates into his actions. Once the idea

starts reflecting in his actions it is then the real

learning begins. Most times the knowledge remains in

the realm of the intellect and seldom appears any

where in the actions. Knowledge withot application

certainly is powerless and also frustrating-i.e he

feels the principle is only for intellectual

pontification and has little relevance to the 'real'

mundane life.

 

All attempts in spreading the relevance of the 'gita'

is certainly much liked by Bhagavan.

 

Regards

 

Balagopal

 

NARAYANA NARAYANA NARAYANA

 

 

--- Saroja Ramanujam <sarojram18 wrote:

 

> Bhagavatgita is a Universal book on Philosophy, a

> gospel of humanity.Itis not pertaining to any

> particular religion and even people other than

> Hindus can benefit from it. The truth declared by

> any foreigner who has attained insight is welcomed

> but it is all there in the Gita and why should we

> shy away from attributing these wi ords of wisdom to

> Gita as the source? I reproduce my commentary on the

> sloka II.47 which you can find in my posts on Gita,

> namely .Panchajanyam Hrshikesah,' that appeared

> regularly in this group.

>

>

> Karmayoga or selfless action is now explained by

> Krishna who says karmanyevaadhikarasthe maapaleshu

> kadachana , maakarma palaheturbhooh maate sangoasthu

> akarmani “You have right over action only and not

> the fruit of action. Your action should not be

> motivated by desire for fruit ,nor should you be

> attached to inaction.” Swami Vivekananda said ‘work

> for work’s sake duty for duty’s sake’ meaning that

> one should do work for its own sake and not out of

> desire to get the result .But the question is ,Will

> anyone do anything unless he wants the result?

> Certainly not! There is nothing wrong in starting a

> work with a specific result in mind but Karmayoga

> consists in not getting attached to the result. This

> is not as pessimistic as it seems to be but sheer

> common sense. When we begin a work we cannot help

> fixing a goal to achieve as otherwise we would not

> have started at all. But once started we should

> concentrate on the action only without worrying

> about the result

> constantly as the anxiety will reduce our

> efficiency .On the other hand , if we put our heart

> and soul into the work we are doing, the result will

> automatically follow, and even if it does not, due

> to some factor on which we have no control, we will

> not feel frustrated as we have already had the

> satisfaction from the work itself .This is what

> Swami Vivekananda meant by ‘work for work’s sake.’

> To give up the attachment to the fruit of action is

> Karmayoga as advised in the Gita .It applies not

> only to the mumukshu,. one who aims for realization

> but also to the man of the world ,wherein lies the

> value of Gita The work which is assigned to you in

> this birth in accordance with your karma is your

> duty that has to be discharged. This is what Krishna

> means when He says Maa te sango astu akarmani, “You

> should not give up work altogether.” This provides

> the answer to the question “If I should give up the

> result why should I act in the first place?

>

> Then comes the question , “How should

> I act in order to follow the path of Karmayoga?” Pat

> comes the answer Yogasthah kuru karmaani sangam

> tyaktwaa. Giving up Sangam, attachment towards the

> fruit of action brings the attitude of samatwa in

> which one becomes neutral towards success as well

> as failure, siddhi and asiddhi. So Krishna asks

> Arjuna to have equipoise of mind.

>

> saroja Ramanujam

Dr. Saroja Ramanujam, M.A., Ph.D,

> Siromani in sanskrit.

> Please visit http://www.geocities.com/sarojram18

> http://freewebs.com/asrama3

>

>

>

>

>

>

 

> Park yourself in front of a world of choices in

> alternative vehicles.

> Visit the Auto Green Center.

 

 

 

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After joining guruvayoor groups,it gives me great pleasure and releif to read mails like this,had our holy book,BAGHAVD GITA originated here,it would hve been everywhere,like holy Quran.

 

But we say ,we r hindus,but how many people have read this Powerful Holybook atleast once, out of 70million.That s y India s suffering,we all r suffering...

 

 

Thanks for your mail

 

regards

 

SHYAMSUNDERBHAT

UAE

 

 

 

Saroja Ramanujam <sarojram18guruvayur Sent: Wednesday, 29 August, 2007 4:58:28 PMRe: [Guruvayur/Guruvayoor] My understanding on Bhagavad Gita II 47

 

 

Bhagavatgita is a Universal book on Philosophy, a gospel of humanity.Itis not pertaining to any particular religion and even people other than Hindus can benefit from it. The truth declared by any foreigner who has attained insight is welcomed but it is all there in the Gita and why should we shy away from attributing these wi ords of wisdom to Gita as the source? I reproduce my commentary on the sloka II.47 which you can find in my posts on Gita, namely .Panchajanyam Hrshikesah,' that appeared regularly in this group.

 

 

Karmayoga or selfless action is now explained by Krishna who says karmanyevaadhikaras the maapaleshu kadachana , maakarma palaheturbhooh maate sangoasthu akarmani “You have right over action only and not the fruit of action. Your action should not be motivated by desire for fruit ,nor should you be attached to inaction.” Swami Vivekananda said ‘work for work’s sake duty for duty’s sake’ meaning that one should do work for its own sake and not out of desire to get the result .But the question is ,Will anyone do anything unless he wants the result? Certainly not! There is nothing wrong in starting a work with a specific

result in mind but Karmayoga consists in not getting attached to the result. This is not as pessimistic as it seems to be but sheer common sense. When we begin a work we cannot help fixing a goal to achieve as otherwise we would not have started at all. But once started we should concentrate on the action only without worrying about the result constantly as the anxiety will reduce our efficiency .On the other hand , if we put our heart and soul into the work we are doing, the result will automatically follow, and even if it does not, due to some factor on which we have no control, we will not feel frustrated as we have already had the satisfaction from the work itself .This is what Swami Vivekananda meant by ‘work for work’s sake.’ To give up the attachment to the fruit of action is Karmayoga as advised in the Gita .It

applies not only to the mumukshu,. one who aims for realization but also to the man of the world ,wherein lies the value of Gita The work which is assigned to you in this birth in accordance with your karma is your duty that has to be discharged. This is what Krishna means when He says Maa te sango astu akarmani, “You should not give up work altogether.” This provides the answer to the question “If I should give up the result why should I act in the first place?

 

Then comes the question , “How should I act in order to follow the path of Karmayoga?” Pat comes the answer Yogasthah kuru karmaani sangam tyaktwaa. Giving up Sangam, attachment towards the fruit of action brings the attitude of samatwa in which one becomes neutral towards success as well as failure, siddhi and asiddhi. So Krishna asks Arjuna to have equipoise of mind.

 

saroja Ramanujam

 

 

 

 

 

 

 

 

 

 

 

Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in sanskrit. Please visit http://www.geocitie s.com/sarojram18

http://freewebs. com/asrama3

 

 

 

Park yourself in front of a world of choices in alternative vehicles.Visit the Auto Green Center.

 

 

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Profound subject and answers.

 

Let me use a real life example to explain the meaning of Karmayoga or

selfless action as I understand it.

 

When we have a legal issue, we go to a lawyer and he/she charge us for the

advice.

 

When we have a spiritual question, we post it in this forum and 99% of the time

some of our members answer it well for us.

 

And this time it is none other than our own Sarojaji and Balagopalji.

 

For example, to answer our questions, Sarojaji has to spend time and effort as a

lawyer does with a legal case. But she does not send us any invoice for payment

from us. And that is Karmayoga or selfless action without any expectation.

 

Most of us have experienced the same from our parents, (and we do the

same for our children). They gave us utmost care without much

expectation of we giving anything back (at least the new era!)

 

Sarojaji do the same for our group as our group's dear AMMA. The only

thing we can do is express our gratitude for her seva and pray for her

well being.

 

We also experience it in daily life from many including strangers. And that is

pure Karmayoga.

 

By the way, thanks to Nair for bringing up the group back to Gita. We

need more such discussions! I urge all of you to re-kindle our Bhakthi

group with such discussions.

 

 

- Life is a journey; not a destination. Experience each moment of the journey

(duty), instead of waiting for any destination.-

 

Om Namo Narayanaya:

 

Sunil.

 

guruvayur , Saroja Ramanujam <sarojram18 wrote:

>

> Bhagavatgita is a Universal book on Philosophy, a gospel of

humanity.Itis not pertaining to any particular religion and even

people other than Hindus can benefit from it. The truth declared by

any foreigner who has attained insight is welcomed but it is all there

in the Gita and why should we shy away from attributing these wi ords

of wisdom to Gita as the source? I reproduce my commentary on the

sloka II.47 which you can find in my posts on Gita, namely

..Panchajanyam Hrshikesah,' that appeared regularly in this group.

>

>

> Karmayoga or selfless action is now explained by Krishna who says

karmanyevaadhikarasthe maapaleshu kadachana , maakarma palaheturbhooh

maate sangoasthu akarmani " You have right over action only and not

the fruit of action. Your action should not be motivated by desire for

fruit ,nor should you be attached to inaction. " Swami Vivekananda

said `work for work's sake duty for duty's sake' meaning that one

should do work for its own sake and not out of desire to get the

result .But the question is ,Will anyone do anything unless he wants

the result? Certainly not! There is nothing wrong in starting a work

with a specific result in mind but Karmayoga consists in not

getting attached to the result. This is not as pessimistic as it seems

to be but sheer common sense. When we begin a work we cannot help

fixing a goal to achieve as otherwise we would not have started at

all. But once started we should concentrate on the action only without

worrying about the result

> constantly as the anxiety will reduce our efficiency .On the other

hand , if we put our heart and soul into the work we are doing, the

result will automatically follow, and even if it does not, due to some

factor on which we have no control, we will not feel frustrated as we

have already had the satisfaction from the work itself .This is what

Swami Vivekananda meant by `work for work's sake.' To give up the

attachment to the fruit of action is Karmayoga as advised in the Gita

..It applies not only to the mumukshu,. one who aims for realization

but also to the man of the world ,wherein lies the value of Gita The

work which is assigned to you in this birth in accordance with your

karma is your duty that has to be discharged. This is what Krishna

means when He says Maa te sango astu akarmani, " You should not give

up work altogether. " This provides the answer to the question " If I

should give up the result why should I act in the first place?

>

> Then comes the question , " How should I act in order

to follow the path of Karmayoga? " Pat comes the answer Yogasthah kuru

karmaani sangam tyaktwaa. Giving up Sangam, attachment towards the

fruit of action brings the attitude of samatwa in which one becomes

neutral towards success as well as failure, siddhi and asiddhi. So

Krishna asks Arjuna to have equipoise of mind.

>

> saroja Ramanujam

Dr. Saroja Ramanujam, M.A., Ph.D, Siromani in

sanskrit.

[Guest guest]

Very well said Sunilji. It is stated in the scriptures that our original nature is such that we are eternally existing (Sat), we are pure consciousness (Chit) and we are eternally purely blissful (Ananda) and therefore to the extent our material covering is not present, to that extent we have realised our original nature and therefore know and practise Krishna's instructions as specified in Bhagavad-Gita. Therefore, real & pure Karma Yoga as mentioned in Bhagavad-Gita II.47, is possible when this uncovering of the multifarious material layers, developed due to our association with matter since time immemorial, is removed. And Shree Krishna Chaitanya Mahaprabhu in the first verse of His Shikshaashtakam (Eight verses of Spiritual knowledge) mentions that the process of chanting Shree Krishna Sankirtanam's (Congregational chanting of the Holy Name of Krishna) first

effect is to clean the dirt accumulated in the mirror of mind (Cheto Darpana Maarajam), then there are consequent effects which is mentioned as: [ Cheto Darpana Maarjanam, Bhava Mahadaavaagni Nirvaapanam, Shreya Kairava Chandrika Vitaranam, Vidyaa Vadhu Jiivanam, Aananda Ambhudi Vardhanam, Pratipadam Puurna Amruta Asvaadanam, Param Vijayate, Shree Krishna Sankirtanam. Glory to the Sri-Krsna-Sankirtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This sankirtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for

which we are always anxious. - Shikshaashtakam verse1 - http://www.harekrishnatemple.com/bhakta/siksastakam.html ] Hari Naama Sankirtana Yajna ki Jaya! ~Krishnadasa.Sunil Menon <menon_sunil wrote: Profound subject and answers. Let me use a real life example to explain the meaning of Karmayoga orselfless action as I understand it.When we have a legal issue,

we go to a lawyer and he/she charge us for the advice. When we have a spiritual question, we post it in this forum and 99% of the time some of our members answer it well for us. And this time it is none other than our own Sarojaji and Balagopalji.For example, to answer our questions, Sarojaji has to spend time and effort as a lawyer does with a legal case. But she does not send us any invoice for payment from us. And that is Karmayoga or selfless action without any expectation.Most of us have experienced the same from our parents, (and we do thesame for our children). They gave us utmost care without muchexpectation of we giving anything back (at least the new era!) Sarojaji do the same for our group as our group's dear AMMA. The onlything we can do is express our gratitude for her seva and pray for herwell being.We also experience it in daily life from many including strangers. And that is pure Karmayoga.

By the way, thanks to Nair for bringing up the group back to Gita. Weneed more such discussions! I urge all of you to re-kindle our Bhakthigroup with such discussions.- Life is a journey; not a destination. Experience each moment of the journey (duty), instead of waiting for any destination.-Om Namo Narayanaya:Sunil.guruvayur , Saroja Ramanujam <sarojram18 wrote:>> Bhagavatgita is a Universal book on Philosophy, a gospel ofhumanity.Itis not pertaining to any particular religion and evenpeople other than Hindus can benefit from it. The truth declared byany foreigner who has attained insight is welcomed but it is all therein the Gita and why should we shy away from attributing these wi ordsof wisdom to Gita as the source? I reproduce my commentary on thesloka II.47 which you can find in my posts

on Gita, namely.Panchajanyam Hrshikesah,' that appeared regularly in this group.> > > Karmayoga or selfless action is now explained by Krishna who sayskarmanyevaadhikarasthe maapaleshu kadachana , maakarma palaheturbhoohmaate sangoasthu akarmani "You have right over action only and not the fruit of action. Your action should not be motivated by desire forfruit ,nor should you be attached to inaction." Swami Vivekanandasaid `work for work's sake duty for duty's sake' meaning that oneshould do work for its own sake and not out of desire to get theresult .But the question is ,Will anyone do anything unless he wantsthe result? Certainly not! There is nothing wrong in starting a workwith a specific result in mind but Karmayoga consists in notgetting attached to the result. This is not as pessimistic as it seemsto be but sheer common sense. When we begin a work we cannot helpfixing a goal to achieve as

otherwise we would not have started atall. But once started we should concentrate on the action only withoutworrying about the result> constantly as the anxiety will reduce our efficiency .On the otherhand , if we put our heart and soul into the work we are doing, theresult will automatically follow, and even if it does not, due to somefactor on which we have no control, we will not feel frustrated as wehave already had the satisfaction from the work itself .This is whatSwami Vivekananda meant by `work for work's sake.' To give up theattachment to the fruit of action is Karmayoga as advised in the Gita.It applies not only to the mumukshu,. one who aims for realizationbut also to the man of the world ,wherein lies the value of Gita Thework which is assigned to you in this birth in accordance with yourkarma is your duty that has to be discharged. This is what Krishnameans when He says Maa te sango astu akarmani, "You

should not giveup work altogether." This provides the answer to the question "If Ishould give up the result why should I act in the first place?> > Then comes the question , "How should I act in orderto follow the path of Karmayoga?" Pat comes the answer Yogasthah kurukarmaani sangam tyaktwaa. Giving up Sangam, attachment towards thefruit of action brings the attitude of samatwa in which one becomes neutral towards success as well as failure, siddhi and asiddhi. SoKrishna asks Arjuna to have equipoise of mind. > > saroja Ramanujam > > > > > > > Dr. Saroja Ramanujam, M.A., Ph.D, Siromani insanskrit.

Moody friends. Drama queens. Your life? Nope! - their life, your story. Play Sims Stories at Games.

[Guest guest]

Hi Sir

My name is Sheejith.When i am 28 i went to bangalore for search of new job.From There(i was staying in whitefield)Some thing terrible happened .For one week i was very much angry my brain was in a Going to death experience suddenly i felt a near death experince (that i learnt after two months ofthis incident from reading Sri Srila Bhakti vedanta prapupadha).What he has written in his all the books about the near death experience what he comments on After death life is 100% True.Because i experiencec through by brain as itwas in near death experience as i can clearly hear the sound of the persons talking between each other as my soul is transmigrating from my body to another persons body.Fortunately that persons body is the body whom i knows name of her is Jyothi.After that i am really a great devotee of Prapupapha and Iskon and one and only

Sreekrishna.He is the Ultimate No Doubt

Thank you

nbnair2000 <nbnair2000guruvayur Sent: Wednesday, August 29, 2007 12:17:15 AM[Guruvayur/Guruvayoor] My understanding on Bhagavad Gita II 47

 

 

HARI AUM

 

The other day I was going through a book, STILLNESS SPEAKS by Eckhart Tolle, the author of THE POWER OF NOW. All of a sudden I found the following passage (what I was looking for?), in an entirely different context, on its page - 30:

 

"… When you give more attention to the doing than to the future result that you want to achieve through it, you break the old egoic conditioning. Your doing then becomes not only a great deal more effective, but infinitely more fulfilling and joyful. …"

 

Some time back during a casual tea-table discussion one of my friends commented on Gita II - 47: How can any body do karma with out any consideration for its Phala (the resultant benefit of Karma). Though I tried to convince him (in vain?), I could not express what exactly I understood from that. But this passage, having said with out any reference to Gita at all, expresses, in brief, my conviction on the topic - Gita II 47.

About Eckhart Tolle: (extracted from page 129): Born in Germany. A fter graduating from the University of London , he worked as a research scholar at Cambridge University . When he was 29 a profound spiritual transformation virtually dissolved his old identity and radically changed the course of his life.

 

Eckhart is not aligned with any particular religion or tradition. In his teaching, he conveys a simple yet profound message with the timeless and uncomplicated clarity of the ancient spiritual masters.

 

Comments from learned devotees on the topic are eagerly awaited.

With Regards, NB Nair.

 

 

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