WHY SHOULD WE DO?

WHY SHOULD WE DO?

Why we should act? Life is possible only through actions. If we fail to perform to act, we also fail to live a life. This is clear from the teachings given by Lord Shri Krishna in the second chapter and again in the fist half of third chapter of the #shrimadbhagwadgeeta. We may try to understand this by trying to understand the teachings given in the first half of the third chapter.

Before the war of Mahabharata, the Pandavas lost their empire to the Kauravas. Simply say that the Karvas, with the silent acceptance of Dhritarashtra under the leadership of Duryodhana, had tricked the Pandavas' empire, the legal rights prevailing from them as of that time, insulted the wife of the Pandavas in a full meeting, and with the deceit of the Pandavas He was also tried for murder. All of Sri Krishna's peace proposals had failed. Then the Pandavas had opted for war. But Arjuna, the most prominent warrior of the Pandavas, got upset after reaching the battlefield. reason? In the battle field, Arjun was distracted when he saw that his grandfather, his mentor, his vice-chancellor, his brother and other brothers, bandhavans, his friends were standing. It is not that Arjuna has come to know for the first time who is living due to his suffering, Who will get into the war against him. But on seeing all the opponents in the battlefield, they were scared. His panic was not in fear of defeat. Arjuna was one of the greatest warriors of his era, as well as a great scholar. That is why he started worrying about the possible devastation and possible consequences of the war. And his same concerns were overshadowed by his mental state, which got him upset, and decided not to go to war. But it is also true that Arjuna was not completely convinced of his decision, so he told his best friend Sri Krishna about his state of mind and asked him for guidance. And decided not to go to war. But it is also true that Arjun was not fully convinced of his decision, so he told his best friend Sri Krishna about his state of mind and asked him for guidance. And decided not to go to war. But it is also true that Arjuna was not completely convinced of his decision, so he told his best friend Sri Krishna about his state of mind and asked him for guidance.

There is nothing unnatural in this whole story, nothing is excessive. We all go through this phase in life. We are all confused as to our circumstances. Based on our immediate knowledge, we review our circumstances, at the same time consider our review to be the best and disbelieve it, want our friends to support our decision, so share our review and decision with them even do. Theoretically, we know what is right and what can go wrong, but as we get down to the surface of behavior ourselves, our theoretical intelligence kills and we find some easy way to avoid the odd situation. Is, to make their arguments weighed, religion, tradition, ideals, folklore, renunciation, knowledge, We also pray for sacrifices etc. and want our friends and friends to support our argument. This is what we all do and Arjun does the same.

But Arjuna's best friend Sri Krishna does not support Arjuna's view and tells him the path which is exemplary in all the Avasthavas. If Sri Krishna were also like Arjuna, then he would have chosen one of the two options. Either support Arjun and leave the war due to the horrors and possible consequences of the war, or ask him to stay tuned or to remind him of the atrocities committed by the Kauravas on his clan, his mother and wife, and inspire him for war. Do. But Sri Krishna is not doing anything like this, On the contrary, he starts explaining the path of soul attainment and salvation in the battle field. This behavior of Shri Krishna is not suitable for the common man. Some may also think that Shri Krishna is telling Arjuna some easy and idealistic way to get out of the war so that Arjun leaves the battle of war and goes out to chant and does not have the stigma of running away from the war. Arjun himself gets the same confusion. All of us who do not know what the goal of our life is. Whenever we are in some trouble, we either face that problem with a feeling of revenge or else we get rid of Ramnama by crying. We are able to understand what we hear according to our immediate knowledge, so even our first reaction could not be consistent with the suggestion being received. If we find a way, then our first reaction is according to our immediate knowledge on that suggestion. When Shrikrishna tells Arjuna the goal of life and gives him self-realization or the path to attain self, Arjun catches the same thing in his words which is his plea i.e. he is happy to have acquired knowledge. Gone work We Sudhi readers and listeners may also feel that even God does not support the war, he earns knowledge and tells Moksha only. This is because neither Arjuna nor all of us are able to pay full attention to the words of Shri Krishna, but because of our prejudices, we are able to understand Shri Krishna's teaching according to his immediate knowledge (ignorance). This is the reason that when Shri Krishna teaches him on the insistence of distressed, sad, arrogant Arjuna, Arjuna listens to him if he explains the right path, but due to his prejudices, he does not understand those things in totality and takes those teachings according to his preference. It is clear from the teachings of Shri Krishna that we do not have to do what our LIKE (like) but rather do what is RIGHT (true / true). But Arjuna is still stuck on LIKE, all of us are stuck on our own LIKE knowing everything, all the truth, so Arjun and all of us also try to justify our attachment as true.

It is in this background that Arjun expresses his doubt. The third chapter begins with Arjuna's doubt. Arjuna's state of mind is not anti-war but is an escapist from war i.e. self-righteousness. Protest and Exodus vary. But to prove the exodus right, all of us and Arjun also try to prove it right by adding logic and religion to the exodus. At the end of the second chapter of reading and listening we may find that karma increases bondage. One Karma gives birth to the next Vasna, one wish i.e. Iksha, the next lust has been born and then Karma. If this is so, then how can one get freedom from bondage, renunciation, renunciation and salvation and if the ultimate goal is liberation, disinterest, Sannyas and salvation are there, so what is the benefit of doing karma? Although Shri Krishna has told that this situation can be achieved only by doing deeds, but we are all living in the mindset of migration, so due to this prejudice, we keep holding the ends that our work is not to do deeds but to worship. . Some other scientists go a step ahead and blame Shri Krishna's forehead that he has proved the priority of sannyas and has turned us away from karma.

Arjun is also in this category. So that causes the question. Then Shri Krishna feels that there is nothing wrong with this and then he explains his earlier education in detail, as a result Arjuna is able to understand what he has to do by the end of 18th chapter.

So all of us enter the third chapter in the study of Srimad Bhagavadgita in this background. There are a total of 43 verses in this chapter, which we will study as soon as possible.

It is clear from the above background that when we learn something, we do not accept it as easily as we get that thing, art or knowledge. Rather we also take it according to our preconceptions, Understand. There are some thoughts in our mind brain from the past and we adapt the knowledge we receive to the same idea. The result is that we are not able to learn as much as we can get to learn and take the learned knowledge according to our own prejudices. Arjuna falls prey to depression on the battlefield and decides not to fight. He takes this decision according to his pre-requisite knowledge and when on the insistence of him that Shrikrishna teaches him sunmarg, then his pre-eminent knowledge becomes his prejudice and prevents him from getting the education of Shri Krishna. That is why at the beginning of the third chapter, Arjun asks that when according to the teachings of Shri Krishna, knowledge is superior to karma, then why is Shri Krishna telling him to do terrible deeds like war. Remember that Arjun did not fight in the past It is decided that when Shri Krishna is teaching him, he would listen but everyone remembers only a fraction. He remembers that knowledge is superior but does not remember that the path to attain it is effortless Karmayog. It is not that Arjuna did not listen to Shri Krishna but it is that he remembered the same thing in Sri Krishna's education which could support his arguments. He got the strength that when according to Shri Krishna, knowledge is superior to karma, then his decision to not fight war can prove to be right. Now see the interesting thing that in the second chapter, Shri Krishna did not say that the path of knowledge is the best or the path of Nishkam Karmayoga Yoga is superior,

This is what we all do every moment that Arjun is doing in the battlefield. Students studying in the same class learn to take the same thing from the same teacher according to their own. Whenever there is a thing in life, our mind chooses the choice between its choice (LIKE) and its goodness only because it supports its prejudice and is able to do logical things that can interest them. Because he does not get his own because he does not want to come out of his prejudice.

Arjuna's intellect is once again confused due to receiving the teachings of Shri Krishna according to his prejudices, but the good thing is that Arjuna accepts his illusions and this self-acceptance takes place in the beginning, otherwise he is not well . By the way, the aware student is the one who immediately resolves or gets the illusions in the path of knowledge, otherwise the student who goes ahead with the illusory knowledge will never get the right knowledge. But he gets it in the name of extreme ignorance. All of us should also do what Arjuna is doing. If we are unable to understand anything due to our prejudices or any other reason, then surely we should solve the doubt. Shri Krishna explained to Arjuna that salvation is the ultimate goal, liberation from bondage is the ultimate goal, soul ajar, It is immortal and unchanging, but the way to achieve it is to do free work, while doing it, we get free from the bondage of karma and get self-realization. Due to his prejudices of not fighting the war, Arjuna forgets the journey of the Nishkam Karma Marg and remembers the ultimate goal, that is, the attainment of knowledge. But his consciousness is still alert so he knows that he is confused. This is what sets Arjun apart from the other students in the search for truth. His eagerness for truth is so intense that even after his prejudices, he asks for the realization of who is superior in Sankhya and Karma who will give him credit, that is, Arjuna aspires for welfare. This is a clear indication that Arjuna wants to take the path that gives him credit, that is to do his welfare and not that Arjuna wants to stick to his path of choice. By doing this, we are freed from the bondage of karma and attained self-realization. Due to his prejudices of not fighting the war, Arjuna forgets the journey of the Nishkam Karma Marg and remembers the ultimate goal, that is, the attainment of knowledge. But his consciousness is still alert so he knows that he is confused. This is what sets Arjun apart from the other students in the search for truth. His eagerness for truth is so intense that even after his prejudices, he asks for the realization of who is superior in Sankhya and Karma who will give him credit, that is, Arjuna aspires for welfare. This is a clear indication that Arjuna wants to take the path that gives him credit, that is to do his welfare and not that Arjuna wants to stick to his path of choice. By doing this, we are freed from the bondage of karma and attained self-realization. Due to his prejudices of not fighting the war, Arjuna forgets the journey of the Nishkam Karma Marg and remembers the ultimate goal, that is, the attainment of knowledge. But his consciousness is still alert so he knows that he is confused. This is what sets Arjun apart from the other students in the search for truth. His eagerness for truth is so intense that even after his prejudices, he asks for the realization of who is superior in Sankhya and Karma who will give him credit, that is, Arjuna aspires for welfare. This is a clear indication that Arjuna wants to take the path that gives him credit, that is to do his welfare and not that Arjuna wants to stick to his path of choice. The goal is to remember knowledge. But his consciousness is still alert so he knows that he is confused. This is what sets Arjun apart from the other students in the search for truth. His eagerness for truth is so intense that even after his prejudices, he asks for the realization of who is superior in Sankhya and Karma who will give him credit, that is, Arjuna aspires for welfare. This is a clear indication that Arjuna wants to take the path that gives him credit, that is to do his welfare and not that Arjuna wants to stick to his path of choice. The goal is to remember knowledge. But his consciousness is still alert so he knows that he is confused. This is what sets Arjun apart from the other students in the search for truth. His eagerness for truth is so intense that even after his prejudices, he asks for the realization of who is superior in Sankhya and Karma who will give him credit, that is, Arjuna aspires for welfare. This is a clear indication that Arjuna wants to take the path that gives him credit, that is to do his welfare and not that Arjuna wants to stick to his path of choice. Who is the best who will give credit to him, that is, Arjuna aspires for welfare. This is a clear indication that Arjuna wants to take the path that gives him credit, that is to do his welfare and not that Arjuna wants to stick to his path of choice. Who is the best who will give credit to him, that is, Arjuna aspires for welfare. This is a clear indication that Arjuna wants to take the path that gives him credit, that is to do his welfare and not that Arjuna wants to stick to his path of choice.

Arjun's questions clear some things in our life-

1. We should understand that we cannot understand what we are taught as long as we have prejudices inside us.

2. The knowledge received from the Puranagrah simplifies or confounds according to itself.

3. If we remember that our prejudices persist and they are confusing knowledge, then we know that we are getting confused and skeptical in the path of knowledge.

4. If there is so much awareness, then we should solve our doubts immediately because confused knowledge is more dangerous than ignorance.

5. We need attention more than love. We should be willing and willing to take the path of welfare and truth even if we have to sacrifice our choice ie LIKE.

In order to solve Arjuna's doubts, Shri Krishna starts to understand him again, but this time Shri Krishna explains in detail.

Shri Krishna addresses Arjuna as sinless, that is, Arjuna's doubts are natural and not artificial in the eyes of Shri Krishna. Arjuna is a student who is unable to understand Shrikrishna's education for the first time due to his prejudices but does not have the temptation to carry his prejudices, then he asks Shrikrishna to tell him the path which gives credit to him. . It is clear from this that Arjuna has no attachment to education, only confusion, so Shri Krishna calls him sinless. This state of enlightenment, this spirit also motivates us to attain enlightenment.

After that Shri Krishna explain to him that the education which he is giving to him is not new but has already been said by him. That is, this education is already practiced. According to Shri Krishna, in reality the Jnana Yoga Marg and Nishkam Karmayoga are not unlike each other, rather it depends on the level of cultivation of the person whether he has to go beyond his level of cultivation on Karmayoga or on the path of Jnana Yoga. In the initial stage of cultivation, karma yoga is the path on which one has to walk on the path of enlightenment after attaining a higher state of cultivation. Initially we all have all the weaknesses that we get due to attachment to karma. Stubborn bodies cannot be released from these lips, nor can we go on the path of knowledge with these lips. Initially, we have to be free from these lips and this is possible only by following the path of Karmayoga. Continuous practice results Attachment is possible. When a person continuously pursues the doctrine of Karmayoga, then he / she will always progress in his cultivation and only after reaching a higher level, he / she is able to walk on the path of enlightenment free from Karmabandhana. The person who tries to walk on the path of knowledge without karma yoga is bound to be decayed because in the absence of karma yoga, every disease associated with attachment of karma and its result is with him. Then neither does he have peace nor does he remain free from attachment and bad luck. So it is not the case that one is obtained without the other. Samkhya Yoga means attainment of self is the ultimate goal but the path to reach there is Nishkam Karmayog. Where do we start? It depends on our immediate state, which is determined by the ratio of our properties. Shri Krishna is of the opinion that Arjuna's condition is yet to enter karma yoga, yet his mind is full of work, anger, Jealousy, longing, etc. are left from which it is necessary to be free because without leaving them it is not possible to attain knowledge, attain self-realization. All of us readers, all of us candidates are also in this state, under the wishes of all of us, so all of us now have to practice the path of Nishkam Karmayog so that we will be able to attain the state of Param Enlightenment.

Explaining why knowledge cannot be attained without karmayoga, Shri Krishna explains that one cannot attain the state of inaction simply by not starting forced karma or renouncing forced karma. Injury is the state when the bondage of karma is missed. Karma happens in every situation, no matter which stage you are on, on the ladder of yoga, but when you do not have the sense of being a doer while doing karma, then karma cannot give any fruit for that person, that is, the category of action Become in But even a man of iniquity keeps doing actions, yes his actions are done by his body, He has no role in them because his self is freed from their fruits and the sense of subjectivity within that person is over. This sense does not come from not doing forced work or abandoning the work being done. Recall that even in the second chapter, Shri Krishna has explained in detail that by stopping the forced karma, the intense desires of the desires become powerful after getting time.

Emphasizing the imperative of doing karma, Shri Krishna clearly states that no one can remain for a moment without doing karma, so the idea of renouncing karma is meaningless. Why do we act? It is nature that compels us to do continuous work and no one is outside this compulsion. Whether we have slept or are in a coma, his body keeps working. Even if the body is inactive, there are actions in it, even at the level of the mind, there are constant actions. If someone claims that he is just meditating after renouncing all his actions, then examine him carefully, whether in fact he has renounced all his physical and mental deeds. You find that this is not the case and the claim of renunciation of all actions is a mere deception. These actions are always active under nature.

Sri Krishna divides the qualities arising from nature into three parts, which we shall see further. So much for now that these three qualities are tamoguna, rajoguna and sattva guna, which we can immediately understand that

1.Tibuna signifies inertia (INERTIA),

2. Rajoguna signifies ACTIVITY.

And 3. Symbol of Sattva guna (INTELLECT).

Through these three qualities, man remains equally active and action is the reason for development. If we do not do karma, our condition will not change and we cannot rise. In the absence of deeds, we will remain physically and mentally as we were, so karma is bound to happen, the effort to stop the force is wastage of time, energy and goals. These are the deeds that take us from where we are to the sunrise. When renunciation of deeds is not forced, but after self-realization, karmas begin to be practiced in karma, that is, we conduct our natural action without affecting us, then we find the state of immorality. But deeds still remain, in the form of speech.

Shrikrishna furthering the importance of doing the deeds, some become more assertive and say that without stopping the senses without knowing the knowledge, the mind itself is pretending to be engaged in the thinking of those senses. We can forcefully stop the physical efforts conducted by the senses, but the mind related to the subject of the senses cannot stop the thoughts going on in the brain by force. In this way, the person who looks calm from above, the mind is very excited, his focus is always on external things. This type of behavior is hypocritical. Whenever we all start worshiping in meditation, we keep thinking about our favors and evils again and again. We do not meditate but keep pretending to meditate. Sri Krishna has indicated here that the desire to attain a state of meditation without karma is merely false conduct, Nothing else. At this place, Shri Krishna has made it clear that no meditation is possible without Karmayoga.

By now Sri Krishna has clarified that knowledge is not possible without karma. The first step arises of karma, then the second step is knowledge. Karma is the foundation, knowledge is its end. How will the roof be prepared without foundation? Karma is always there, but how to do karma so that knowledge can be attained? Does one attain enlightenment by doing karma in any way. No. There is a fixed way of doing karma, and that way is of karma yoga. Forcing forced senses, forcing their senses to do any work, it is not the practice of karma yoga. If we look at the second chapter again, we will remember that if we want to control the senses forcibly in doing karma, then the subjects of our senses looking cool from above do not end, Rather, they remain dormant who, when they get a favorable opportunity, pull our deeds into their subjects. Therefore, do not try to forcefully control your cesses while performing karma in Karmayoga.

Through the senses, our desires, our desires get their expression. When the senses are uncontrolled, then their expression becomes uncontrolled and we start doing karma with our choice which is not necessarily correct. The result is that everything becomes chaos. If everyone starts driving on the road with their own eyes, then there is a problem of huge jam on the road. But what is its diagnosis? Should everyone be stopped from walking? There was no diagnosis. So it is a solution to make rules for people to follow and follow them. One cannot be dependent only on the senses in performing actions, It is necessary to control them with wisdom so that we keep the senses under the right path and not go with the greed of the preferred path. How can this happen now? The simplest solution to this is to give our intellect a progressively higher goal. is a student. His job is to study well. If he is aware of the fact that by utilizing time properly, if he studies moderately, then he will not need to study for fear of any outsider, but he will work hard on his own. But if the student does not have high goals in his intellect, his parents want but he does not want, then he sits there reading under the pressure and fear of the guardian, but his eyes are on the brain even when he is on the book, He is engaged in his favorite work. As a result, even after undertaking the reading, he is unable to read. His actions are controlled not by his right view but by his choice. He keeps wandering here and there under the influence of senses.

In this way, Shri Krishna clearly denies the belief that to attain enlightenment, we should either not do deeds or senses should be forced to do so. They are of the opinion that one should do karma with the wisdom of karma yoga, in which there is no attachment to the result of the task. In this state, desires are also eradicated by the deeds performed under the wishes, the mind gradually calms down and we move slowly on the path of knowledge. Knowledge is gained only by doing karma, not by giving up karma.

While stating the importance of karma, Shri Krishna emphasizes that it is only appropriate to do karma than not do karma. That is, those who run away from deeds are wrong. Here Sri Krishna tells two things

1. First we should do the deeds fixed in the scriptures

2. Secondly, by doing karma, body sustenance is also proved.

In this way Shri Krishna makes it clear that the purpose of this body is fulfilled only by doing deeds. Also, he has also instructed to do the assigned deeds, that is, those deeds to which we are committed, if we do not do them, then we are doing something wrong. Are these fixed deeds? Sri Krishna here, does not explain this at this place, further clarifies, but from the teachings that Shri Krishna has given so far, we can understand that every human has some permanent actions which he has to do which his own body, mind - Brain, intellect, family, society, country and the world has to do. A detailed explanation of these will be found further. So much for now that we should keep Swami's body clean and healthy, mind should be full of ideas, we should devote ourselves to higher knowledge at the level of intelligence, Our family and society should be devoted to those whom we receive so much, protect our nation, the world, its physical and natural wealth, its environment. Sri Krishna is not saying all these things very clearly yet, but so far we are able to understand this from whatever education he has given to Arjuna. We will see a detailed explanation of this fixed karma next.

While understanding Arjuna, Shri Krishna has clarified that there can be no welfare without doing deeds, then we have told that we have to do the assigned deeds. Now Shri Krishna tells what is the fixed karma which we do not do and by doing other karma we get entangled in the bondage of karma.

When there are desires behind performing karmas and there is attachment with karma, then we are bound by the actions we do because then we proceed according to the results of karma. Any of the following results are achieved due to actions performed on the basis of wishes

1. Moh

We are bound by what we wish for, without that we do not even imagine ourselves, without that we do not expect happiness. This makes us fascinated with that subject, object, person, event etc.

2. Greed

If our wish is fulfilled, we become more entangled in it, wishing that we always get this happiness. Then we bind our past, present and future to fulfill our wishes, we do not want to be free from them. This bond makes us do every legitimate act which can be fulfilled. This is greed, for more and more, greed inspires us again and again, so the bondage of work, its fulfillment leads to greed. And get it, get it again and again.

3. Wrath

If there is an obstacle in the direction of wish fulfillment, then first irritability occurs in our mind which turns into increasing anger. The deeper the connection between the desire and its fulfillment, that is, we respond as swiftly to the slightest obstacle in the fulfillment of what we want to achieve as fast as our anger means that our anger is equally intense. In this way we see that work and anger become complementary to each other, wherever there is work, anger will also be present automatically. Nothing can work without anger. There are many forms of this anger, such as anger, frustration, irritability, fret, hatred etc. In this way, Kama gives rise to many negative emotions.

This wish also has other consequences.

If our wish is fulfilled, but if the wish of another person is fulfilled, we still have a problem, in us, the person who has more fulfilled wishes enlightens us why we got more. The closer we are to our feelings of jealousy, the more intense it becomes.

Pride. If our wish is fulfilled more than what others wish, then there is a sense of pride in us. We got more than that.

Pride and jealousy actually go together. On the one hand there are people who have fulfilled our desires more, we are jealous of them, on the other hand there are those who have fulfilled our desires more, we also have a sense of pride in ourselves. Thus we live in both jealousy and vanity together.

In this way, the actions performed under the control of desires bind them in the bondage. Conversely, if we act inconsistently with the result, then we do not fall into the bondage. Here Shri Krishna explains that perform Yajna works. What is this sacrificial work that we do not get involved in performing karmabandhan? In fact, according to the wisdom of Karmayoga, when we do Karma, then that is the Yajna which Shri Krishna has explained in detail in the second chapter. According to this wisdom, the approach of doing karma is the following, which we have also seen in the second chapter, but it is being reintroduced for overall understanding.

If we have to get something, then it has the following four steps

1. Determination of purpose and understanding

2. Information of the path of attainment

3. Walking the path to reach the objective

4. To achieve that objective by walking on the road to the end.

These four stages are gradual, no one can be carried forward.

Arjuna arrives on the battlefield and becomes disoriented and gloomy with his preparation for war. He does not know the purpose, so he goes astray. In such a situation, at his request, Shri Krishna comes forward to protect him, to end his confusion. In Arjuna's view, his aim is war, so he gets upset with the possible disaster and consequences of war. Then Shri Krishna explains to him, imparts knowledge. The knowledge given by Shri Krishna is in the above four stages. Is gradual.

First of all, Shri Krishna introduces Arjuna to his purpose. Purpose is the one that belongs to everyone, that is, to introspect, that is, to realize one's soul, to seek self and to meet it and meet God. War is just an incident occurring in the course of this path, whose discharge is mandatory so that it can be progressed progressively. There are always new opportunities in the life of every person, which he has to discharge, except them, he cannot move forward. You have to study, pass the exam, earn etc etc. But these are not your objectives. Your aim is to attain your self and to meet the divine after attaining it. For the first time, this purpose defines verses 11 to 30 of Shri Krishna II chapter. This is Sankhya Yoga. Yoga means connecting with oneself. When we are born and grow up slowly, at that time we have knowledge of our body and intellect but we remain ignorant of our soul, our self / self. When we realize this, when we feel that we have no idea who we really are, then we find the purpose of our self-discovery. This is the first step of self-realization on which we have to climb. Had the goal of life been big, money, etc., we would have always been content, happy and happy by having them. But this does not happen, that is, these are not the goals of life, There are middle stages. The ultimate goal is the attainment of self and union with God. That is, our aim is the attainment of Satta, with which our fear of life ends. This education of Shri Krishna is Sankhya Yoga.

In the second phase, Shri Krishna gives knowledge of the path through which this truth is attained. This path is about yoga and karma. This is called Sri Krishna Karmayoga. But before that in the second chapter, verses 31 to 38, Shri Krishna also clarifies our practical / worldly intellect, between this knowledge and Karmayoga, we also explain the worldliness. They also explain that the path ahead is that of karma, but it is intelligent, meaning that it also has an attitude. Just by doing nothing will happen, there must also be a clear intelligence behind doing it. That is, there should be lack of understanding and skepticism of the mind.

Then we enter the third stage, that is, we start our journey which runs through the path of Karmayoga.

In the end we achieve our objective. With the attainment of purpose, one is freed from the path. With the goal achieved while performing karma, one is freed from the bondage of karma. How is the bond when the goal is met? In this state we get bliss, that is, we get freedom from all sorrows. Parambrahma is attained. With truth and joy, we get the form of Sachchidananda which is the ultimate goal!

After giving an initial introduction to Karma Yoga, Shri Krishna sheds light on the importance and features of Karmayoga. We see that when we do normal worldly tasks from normal worldly perspective, two things happen.

1. No work is permanent.

2. Since our approach to work is also normal worldly, we are affected by the result of work, which can be of the following type

1. Maybe we are successful in our work, then we feel happy, we feel happiness.

2. May be we are unsuccessful, then we are unhappy, suffer from despair and depression.

3. The results that we get may not be expected, some may be thought to be something that may or may not be our desire and accordingly we also experience happiness or sorrow.

In this way, we continue to be affected by the result of our actions and according to those results we continue to get sad happiness. Thus we do not have stability and our mood changes many times throughout the day. With such an unstable mind, we cannot and do not seek the truth. Because of our attachment to the result, we are always afraid of the effect of the result. Our life is so full of fear of success, failure, profit loss, victory that we always fear falling from our immediate place. Now you see your own life. We live in the same fear as you and in the result are very restless.

Now try to understand what Shri Krishna is saying about this subject. When we live in a sense of equanimity towards the result of duty ie happiness-sorrow, gain-loss, victory-defeat, then naturally we are absolute towards the result. Looking at it another way, we find that if we are unaffected by the result of our actions then we have no effect on this. What is the result of our duty?

It is important to understand a very important thing here. If you do not understand the sense of equality towards the result, then this education can also make you angry, we can be sure that our work has to be done and the rest will know what will be given by God. The meaning of sentiment is not that we depend on God for results. In the Srimad Bhagwat Gita, Shri Krishna further states that God neither does anything nor does anything. Rather it is our effort and our reverence behind the effort that determines what the outcome will be like.

The teaching of equanimity means that we should not be swept away under the influence of results in happiness, sorrow, gain and loss and victory. If we keep ourselves free from these influences, then we are not discouraged even in the event of failure, but instead we take care that we should take full care in our duty, so that there is no lapse. In such a situation, we do our duty with utmost care. That is why Sri Krishna explains that the seed is not destroyed in it, that once the melody is lost, the feelings of the mind, efforts of the senses become restrained, we do not wander astray but our goals which are the attainment of self and that which is achieved only by doing karma It is in that that there is a calm mind.

It is worth mentioning that Shri Krishna has not yet defined Karma. We will explain karma in the following chapter. Right now, they are discussing only the precautions and the characteristic of karma used in performing flawless actions.

Explaining the characteristics of Karmayoga, Shri Krishna further explains in relation to achieving the goal of human life. What should be the goals of our life, how it is decided. It is decided by the wisdom of man. But how should a man have intelligence that sets his goals.

Intellect can be of two types

1. There is no dispute in an intellect that sets a goal in front. The goal of the one who has the knowledge of Sankhya is set. His goal is to get acquainted with his intelligence according to his intelligence.

2. On the other hand, intellect can also be unstable, which is full of goals but which is far from the goal of self-determination. This intelligence targets only those things that our senses can experience and since the senses experience different types of goals, the goals also become different. The result is that this kind of man keeps getting confused again and again, running from one end to the other all his life.

If we want a stable intellect with the goal of enlightenment, then we must acquire that knowledge firmly. Following are the ways to attain such knowledge ---

1 By direct evidence, which we get from the experience of the senses,

2. By extracting information from one information to another,

3. Compare the unknown to the known,

4. Understanding the result and its factors

5. Authentic book / scripture and its teacher, and

6. Knowing someone's absence.

Human intelligence is resistant, that is, it does not readily accept new knowledge. That is why when the nutritional intelligence of the goals is directed to be a certainty, she disputes as resistance, does not want to deviate from the goals that give pleasure to the senses. She wants happiness, peace, immortality, freedom but its But he cannot get all these things from him. In order to achieve these practices, the aim of our intellect should be the attainment of the knowledge that we can attain by achieving the ultimate truth.

After explaining what should be the goal of a man, through Shri Krishna Arjuna, we understand all that what happens when a person fulfills many enjoyment related goals, rather than the ultimate goal in life. When we are looking only at happiness, convenience, wealth and wealth, then in such a situation, we are engaged only in this way, how our physical pleasures are always increasing.

There are two types of people who have such goals.

There are people who are always engaged in accomplishing only their material achievements at all costs. For this, if they feel that they must do something wrong to achieve the goal, then these people do not hesitate. Such human beings believe that if any thing or material or any thing is in their power, then in every situation they should get it even if they have to do immoral work for it, then they will do it too.

Others are the kind of people who want to avoid unethical acts, but their eyes also remain on the same pleasure facilities and for this they indulge in the kind of ritual described in the scriptures. These people are engaged in the imagination and desire of heaven. Such people are engaged in enhancing the facilities of life. Happiness, convenience, material comfort, bright future of young children are all their goals. Increase in facilities leads to heaven.

Our primary objective is only things like increase in material comforts, increase in wealth, future of children, high status and prestige. Live so that their arguments become attractive.

When we have so much work, when we have so many goals, then when we will be able to strive for self-realization with a steady mind. When could a fickle mind set aside time to complete happiness, that he might have time to self-destruct.

When we are trapped in the whirlpool of physical pleasure, then let us observe what we do. From morning to evening, we are engaged in this endeavor, who should we take measures to increase our wealth, how to increase our opulence and happiness, how to increase our position, etc. In this situation we do not refrain from adopting unethical means. Or some people also do various kinds of karma scandals in order to increase happiness in their lives, in the matter of collecting the virtue in the anxiety of the hereafter.

The ultimate goal is the attainment of happiness, but this happiness is physical and physical and the path to fulfill it is such that we do not get free time. Did not get one happiness that went on to another's camp! Entire life passed in this. There is happiness in the life of such a person.

Similarly, in order to fulfill the desire of happiness, different types of rituals are never found, but in the desire for happiness, they always keep wandering from rate to rate. Sometimes for himself, sometimes for wife, sometimes for child, sometimes for earning merit, sometimes for cutting off the influence of papakarma. The series is endless. Where is happiness then?

Happiness is in the same strong intellect that teaches that we should find happiness in ourselves, live in a prescribed way for this, meaningless.

A natural question arises whether the physical efforts made to improve life are meaningless. Absolutely not. Education of Nishkam Karmayog is never karmas. Karma has to be done. It is only by doing deeds that we find a pleasant state in which there is no sorrow after happiness. But Karmayoga explains the method of performing karma which we have seen in verses 39–40 and about which Sri Krishna will also express in further detail. For now, so much so that Nishkam Karmayog does not mean loss of action, rather it is the method of performing Karma in which there is no attachment and attachment to the result of Karma. We will see how it is possible.

Sri Krishna has explained above that human beings engaged in the desire of material pleasures argue the scriptures (Vedas) to prove the purpose of achieving physical pleasures. All the people who try to get spiritual recognition to their attachment to materiality, they try to show that their conduct is supported by spirituality or religion, so they give examples of Vedas i.e. Dharma Shastras in their favor. . We see that in order to justify every manner of society, its supporters do not desist from offering a veil of righteousness and try to glorify their conduct with various actions. Every day we have such advanced examples coming. In this age of technology, the most unique means of communication available, Such as television and internet based equipment. Through social media, a person sitting in one place can reach out to innumerable people at a very fast pace at the same time. As a result, every physical enjoyment makes a religious quotation effortlessly prevalent in favor of luxury, while their actual context is something else.

Sri Krishna states that those aspects of the scripture which are related to the fulfillment of material enjoyments, they fulfill only the requirements arising from the three qualities of man, namely, satvaguna, rajoguna and tamoguna. These essentials may not be necessary and the final truth because while we are entangled in these qualities, new new requirements and actions and feelings are constantly being produced in front of us. is. In this situation, you have time to relax so that we can also try self-realization. So we go away from our self, our soul. All our time is spent trying to get what we do not have, ie yoga and saving what is there.

Keeping this situation in mind, Shri Krishna through Arjuna has given this message to all human beings that we humans should get out of the influence of our qualities, beyond the qualities. If we pay a little attention, then we find that whatever animals, birds etc. do, they are all according to their qualities. There is a slight change in the behavior of some animals on training, but that too is not sustainable. Man is the only organism that has the ability to reap its qualities. The one who is beyond the triplets is as relaxed and calm. Then that person is not bound by those needs even while living and fulfilling all the requirements.

Those requirements do not bind the reason for her fascination. So this kind of man has a special request for truth, his truth is his own self / his soul. Going beyond the senses and sensory intelligence, that person discovers the truth. He neither feels restless to get any particular thing, nor is he afraid of losing what is a pleasure. He is devoid of these restless self.

In this way, when Shri Krishna asks a man to get out of all the three qualities, then he has also told four ways for him.

1. Neither an attempt to find something which is not there, nor an attempt to preserve what is there.

2. This kind of human being gains - loss, victory, defeat, freedom from contradictory duality of joy and sadness.

3. The tamongun, rajoguna and sattva guna inside the human being with the above characteristics are destroyed and only the truth is requested. Beyond the mind and intellect, a person has been separated from ego, attachment etc., in a pure form and moves towards Atindarshan.

4. In this state, a person is in a spiritual state.

In this way, we see how a person walking on the path of karma yoga moves towards self-realization while doing karma. If we look at the above four in the reverse order, then we will find that what is the nature of a self-possessed person, which Shri Krishna will explain in further detail at the end of this chapter. By practicing the above steps we too, you too, can be free from all delusions and temptations and diseases caused by them. This stage is found through practice. If we practice them in every context of daily life then naturally we also reach the same place where Shri Krishna asks to go.

After teaching us to become self-righteous while doing deeds in a senseless way, Shri Krishna through Arjuna and Arjuna explains to all of us that when we are self-conscious, that is, when we live life in the prescribed way, as stated above we Brahma attains liberation from the three qualities of intellect and karma. As Shri Krishna has told in the past that in this journey of self-purification, we are separated from our senses and the pleasures generated by them, we come in a sense of equanimity, in which case even that religious method is not very important so that we Expect happiness in the world or the hereafter. In such a situation, the Vedas with the wishes of worldly pleasures also do not have special significance for that person. In the state of ecstasy, all these now seem ineffective.

When a man walks on the path of this ultimate goal, he does not have much meaning by achieving the small goals of the path. In this way, when we tend to work, then in this state, Rajoguna and Tamogun and the effects arising from them also become very little, the amount of sattva guna increases in us, due to which whatever other work we do during the journey of Param They also have a positive effect even if they do not mean anything to us.

Similarly, as we leave the duality in the journey of terror, our intellects also leave their restlessness as well. In this way we are not able to affect the asymmetry of life.

In this state, when a person completes his journey, he attains ultimate happiness and peace. Keep in mind that until a person does not attain this state, he seeks happiness in those things which are outside him in this world. If the same thing sometimes suits him, then in some other condition the same thing does not dry up for him. Which is dear today, unpleasant tomorrow. In this way, the object remains the same, but due to change in mental state, a person likes it and sometimes gets happiness, sometimes he likes it and is sad. Thus it is clear that happiness does not happen outside us. When we are free from duality in the quiet state of mind, we get that happiness and peace which does not depend on the change in any object or mental state. This state is found in the state of self-realization. For this reason, enjoyment of luxury, which gives material pleasure in the life of such a person, has no importance. it happens. He who attains his ultimate state is only happy, so whatever happiness he could have got physically elsewhere, he himself is automatically included in his traditional state.

Keep in mind that this state of being free from multiplication means not only to be attained suddenly, but this state can be found in a gradual way, only by sequence, a person is free from qualities, comes into equanimity, dialectical pairs of opposite effects Eliminates the effect of. So even after reaching that stage, the importance of this sequence remains. If other people also have to reach that stage, then follow this sequence.

Describing the precautions and characteristics of the Karmapath, Shri Krishna has explained in relation to this path that the ultimate goal is to achieve the Sankhya intellect, but the path to reach it is Yoga, Karmapath. It is very important to understand and practice this path carefully and only then we can achieve Sankhya and then Parambrahma. Apart from this, there is no other way that can pave the way for our welfare.

Sri Krishna understands and says that karma is the path on which we can reach the state of ultimate harmony, but when we do karma, it is necessary to understand the characteristics and precautions of that karma otherwise we deviate from the karmapath.

These features and precautions are as follows -----

1. When we do action, our right is only in doing action, we do not have any right over the result. Shri Krishna has understood earlier that when we do karma, our intellect should be singular. If this does not happen, then we set up different kinds of expectations, make different goals, the result of which is that we are always running in the sun to fulfill them, our mind is filled with all kinds of experiences from our senses. Remains restless from When the mind wanders to fulfill various goals, then there is no peace in the mind and without peace we cannot meditate objectively to achieve the ultimate goal. Little can be found, little can be found, little can be attained, well when it is done then you will think about that ultimate goal, then it is not found that another work has been done first. , If you collect a little more enjoyment, then do that too. Where is peace in such a situation!

In this state, we are subject to our virtues-tamoguna, rajoguna and sattva guna and keep doing our activities according to them and are mentally excited. If the ultimate goal is to be desired, then one has to be free from these qualities and only then will the number be achieved. This requires that we meditate. But is forced meditation possible? Absolutely not. It happens that we seek happiness in the pursuit of our self. But until we are under the influence of our three qualities, we cannot recognize our real self i.e. self-realization. Then we look outside ourselves in search of happiness, we wander outside ourselves, we seek happiness in what is outside of us, where our happiness is not our happiness. It is inside us that we can achieve it only by worshiping and meditating. And this state is not forcibly achieved. This state is attained only by doing right deeds, It is only after walking on the path of work properly that we all reach that stage where we are able to meditate. Meditation is not possible without exceeding qualities. If we do, then as long as we meditate, there is something going on in our mind, our desires keep on dying. The only way out of which is to be free from the influence of the virtues. But how to get rid of the effects of the qualities? This is a question. The only way to do this is to do the right thing, do it in the prescribed way. Then we get that state when we are free from deeds. That is when we get realization. If we want to be in the midst of self-realization and for this we leave the path of karma, then we will fall face to face, that is, we will fall, We will be misguided. Therefore, only by doing karma can we attain that height where we reach karma even if there is no difference because then we are in a state of self-realization.

It is clear from the above that if we want to know our true nature, want to attain self-realization, want to attain Brahma, want happiness that we can never be unhappy after attaining, want to be absorbed in Brahman, we want salvation. We have to do karma first because by doing karma we can eliminate all the three qualities inside us and when these qualities are over, then we are able to clearly see our soul i.e. our self and only then we will be able to do terror. Huh.

So the first essential condition in the journey of terror is to perform karma.

2. It is clear that our authority is on doing action, what will be the result is beyond our authority. We can only do by doing deeds and nature gives results.

When we have the right to act, then one of the three circumstances can happen.

(A) We can do deeds,

(B) We can not do deeds

Different kinds of thoughts keep coming in our mind. These thoughts are according to our time, time and situation and also keep changing. The quality of these thoughts also depends on the state of our own qualities, and what we do as a reaction also depends on our time, time, situation and the state of our qualities. The same person may have different reactions to the same idea under different circumstances and different individuals may also have different reactions. It is according to the proportional effect of the person's own time, time and situation and his three qualities. In this way, our response to our desires is determined by these four things, we can be devoted to this desire, You can also reject it and engage ourselves in something else. Thus we have the right over karma which depends on the condition of our time, time, situation and qualities. This shows that we have the right to do deeds and we are also responsible for what we do. If we remain conscious about our qualities, control the tamoguna and rajoguna and increase the amount of satvaguna, then the quality of our actions will also be good.

3. We have no right over the result. We have control over what we do, but the result depends on many such things about which we do not know anything. Remember we perform action, we don't perform results; results come. When we have no right over the result, then why bother with the result. If we have authority over karma, then we should be careful in our actions.

4. The result in the light of it, it is wrong to have any attachment to which we do not control. So we should get happiness from them by doing our deeds because these are the karmas that we can do according to ourselves, there is no certainty in relation to the result, we can only guess. Therefore, we need to get pleasure from performing deeds. If our spur will remain in the result, then see how much foolishness we do. We are not getting happiness by doing the things that we have, and the result on which we have no control, we are being hugged about it, we are not getting any happiness from it.

5. See it in other ways also. We act in the present and the result comes in the future. Now see, we are not getting happiness from the work being done in the present, and we are relying on the result for happiness and avoiding the indefinable result of the happiness that can be obtained by our own actions. In this way, we ourselves are separating our happiness from ourselves. Well what makes this sense !! Now think that someone does one thing and thinks that he will be happy when his desired result of this work comes. In this way, he ruins the happiness he can get from doing that work, in the hope that he will be happy when he gets favorable results in the future. Now think what can happen if he gets the desired result. He misses a certain opportunity for happiness and gets it. It is also possible that by the time he gets the desired results, his situation, his need, His mood may have changed and even after getting the desired results, he could not get happiness. It is also possible that he does not get the desired result for miles. Then that person will not experience double the pain! If our happiness is not in our karma but in indefinite result, then we will leave the pleasure of certain karma throughout our life and run from here to there for uncertain happiness with same uncertain result.

6. One more thing is very important. If we leave karma and remain focused on its result, then it means that we are living more in future than present. We do karma today, but because of our attachment to the future result, we want that we live in the future and continue to do karma in the future and thus we bind ourselves to the bond of karma, not free from them Would have been possible. The principle of rebirth comes out of this bond of actions. Then there is an opportunity for good introspection. Then we lose the peace we get from actions. And are always in an excited mental state. In this way we keep ourselves in virtue. Due to this bond we remain deprived of self-realization.

7. So will renunciation of deeds end the worry of consequences? Since attachment is the result, the anxiety will not end due to that attachment, by not doing the opposite, we also miss the opportunity to get rid of our virtues, achieve happiness and ultimately self-realization.

This is a very important step to understand Karmayoga where if we cannot understand it then we will never understand it, so it is important to read Sri Krishna's teachings in this verse repeatedly, to practice it in our life character. .

In the last verse, Shri Krishna has explained four things about doing karma.

1. Your right is only in doing deeds.

2. You have no right on the fruit.

3. Do not attach to fruit. The fruit is found in the future, so by becoming attached to the fruit, you are freed from the bondage of the future.

4. You have no faith in not doing work.

The things that these four things explain, Shri Krishna once again says that you have to do karma but you have to do it with yoga. Explaining its meaning, it is said that this yoga is free from the pairs of dialectical antonyms, to do karma, that is, to do deeds, free from the defeats, gains, losses, joys and sorrows, success-failures, riddis-siddhis. That is, to do karma by keeping the same sentiment in everyone. Our right is only in doing action, not in determining the fruit. So one should be free from the character of the fruit while doing the deeds. Means equal sentiment means Equality Yoga! Our duty is to do our deeds in a correct manner rather than thinking of the result of actions done or being done or done. Doing what is right is true, that is, rigjteous, regardless of the outcome.

Keep in mind WE SHOULD DO WHAT IS RIGHT AND NOT WHAT IS OUR LIKE. What we like is not necessarily true. What is not right, what is not religious, even though we are loved, we are not. should do. It is worth remembering that we have the right over our deeds and not the result. Since we have the right that we can do whatever we want, right or wrong, then we should do right, righeous deeds again, even though we may not get the result of that karma that we were expecting. . In fact, Shri Krishna is teaching us to abandon this hope because hope is only an estimate that is beyond our authority, which we have no control over whether it is fulfilled or not.

Thus, according to the teaching of Karmayoga in performing Karma, the following five types of precautions need to be taken: -

1. Karma should be done according to self-righteousness, not by imitating anyone or not on the basis of choice, if we want our good, then our actions should be for the good of others.

2. It is mandatory to have a sense of equality in relation to the result, that is, there should be no attachment to every outcome.

3. If you work, do it with full dedication. Surrender all deeds to God. God is in every living being, so in the spirit of doing your deeds, there should be a sense of dedication to everyone i.e. the welfare of all the living beings. There is no feeling of harming anyone. If we do any action, then our feeling is to satisfy either our own ego or the other's ego. To get out of this, our deeds should be devoted to everyone, that is to be devoted to God.

4. One should not be attached to the result. Do the right thing, the result will be good or bad without being attached to it. Good and bad have to happen, our job is to do the right thing.

5. Whatever results are received, keeping a sense of equality in everyone, without having attachment to it, it should be accepted.

The karma yoga done by the coincidence of all of these is the Karmayog which is achieved by doing Sankhya i.e. the Supreme Knowledge, which makes your soul interview.

Shri Krishna explained how in the intellect of Karmayoga, one has to do the work free from the temptation of the result and how by doing the work in this way, we can get rid of the bondage and understand our truth, our soul, and move beyond our ego. Find self. For this, equanimity has a special importance in the intellect of karma yoga, that is, lack of attachment to the result. Let us try and achieve the best possible result. Before doing karma, make a plan to achieve the best result according to your own religion, but while doing karma, do karma with the wisdom of equality That is, discard the attachment with the same result. Only then we will be able to do work with the wisdom of karma yoga. In this situation, we get happiness from inside us. This happiness comes out from within us which is everlasting because at that time we are situated in our soul which has been our ultimate goal. But those who do not work with this intelligence, they are happy and unhappy with the result itself, they do not get pleasure from the quality of the work. They are either dry or unhappy with the future results. Such people are bound by the results. They are not from their karma. Are blissful. They wait for good results so that they can find happiness. There are many goals for them and their mental state also gets distracted due to being happy unhappy with the outcome of each goal. keep in mind , Results are available in future. The deeds we did earlier are the result today. Now if the result is not favorable, then even today we cannot do good work, so the result of today's work will not come to our mind. In this way, we bind ourselves to the future by bonding with the result obtained in the future. Since such people seek happiness and stability outside themselves, we are happy and unstable due to the changes in the constantly changing world. In such a situation, truth means self, that is, permanent happiness.

Thus, karma involving karma yoga and general karma have the importance of the intellect or attitude used in karma. Man always keeps doing something. But the Karma in which the wisdom of Karmayoga is embodied, that is, Karma is done with the above wisdom of Karmayoga, that is, Karma Yoga, which is self-righteousness, equanimity, inconsistent, surrender and offering wisdom, is the Karma of Karmayog which reaches the ultimate truth. Delivers, the rest who do not have these intellects or attitudes are common deeds which are painful. Therefore, these normal actions are inferior.

Whenever we do a karma, there are two types of results, one outside us and the other inside us. If we are influenced by the external result, then according to the nature of the result, sometimes we are happy, sometimes we are sad because both kinds of results continue. The outer world is always variable. Due to this change we also keep changing because we are under their influence. But if we are in control of the internal result, there is equality in the external result, incompatible with them, then we continue to rejoice with our karma, stability remains in us which leads us to eternal bliss.

If the external result dominates us and the result turns out to be bad, then we have negativity towards our karma, our mental state. This negativity also corrupts further deeds. The result is that coming out of this negativity is not easy. This is possible only when we start practicing the wisdom of Karmayoga. Let us see how we get negativity by doing karma according to intellect without inferiority in karma yoga, how we get down.

1. When we have done according to our religion, we do the right thing. In this type of karma we keep in mind that we should do any work according to religion. On the contrary, when we do any action without taking care of our religion, we do something according to our choice. In such a situation, we do not take care of religion but only do what we like. In this situation we act under the control of our feelings of attachment, illusion, pride, pride, ego, confusion, friendship, enmity, fear etc. It is meaningless to even think of salvation from such deeds.

2. When there is a sense of equanimity in our actions, without any attachment to the result, we do the work with great certainty and remain joyful while doing it. This pleasure lies not in the result but in the karma. But when we do karma without feeling of equality, then we do it for the result. Then we are excited and restless while doing karma. We are in a state of sorrow, as a result of our actions we also create an imbalance.

3. When there is a sense of devotion to God in our karma, we work on a big canvas. The purpose of our actions is the welfare of the organism. But when this dedication is not to God but to ourselves, then whatever we do, we have a sense of well being. Then we do not think that what we are doing will be good for the society, how much will be good for the life itself. This narrow view gives rise to selfishness, so that we cannot think of public welfare. In such a situation our actions can cause harm to the society.

4. When we are incompatible with the result i.e. not attached to it, then the results have no effect on us. But when there is no sense of inconsistency in our actions, then we also respond according to the result of our actions and also determine our own future. If the results are not met, then we become sad, filled with anger, and distract the people next to us from our behavior. In this way, when we are bound by the result, it seems that we do what we do, and as a result we start cursing everyone. The environment around our side also worsens. We ourselves are determined to do our own evil according to the results of our previous karma.

5. We accept whatever result is obtained in the work of prasad with wisdom, in a steady sense. On the contrary, whatever we get as a result of karma in inferiority of Prasad intellect, we remain dissatisfied with it, due to which our state of mind always remains of sorrow. We remain unhappy and unhappy. We always remain unhappy because of not accepting it with pleasure.

For these reasons, karma devoid of the wisdom of karma yoga is inferior. It is good to discard it. Therefore, we should adopt the wisdom of this Karmayoga, except for normal actions. Only then our welfare is possible. Only then can we be free from bondage by performing karma. Otherwise, we are always bound in karmabandhan by doing normal deeds. Remember, doing karma is not karma yoga. Working with the wisdom of Karmayoga is karma yoga. Those who cannot do this are miser, that is miser. They have the capacity but they do not use this ability and are not tied to their own soul, they are tied in bondage.

After clarifying the wisdom of Karmayoga, Shri Krishna further highlights the other features of this intellect and further says that a man feels that he has the virtue and sin achieved by him in this life. But our virtues and sins are also tied to this birth of work, which do not make us aware of our self i.e. soul. The bond of results makes the mind unable to introspect. But if we have the ability to do karma according to the wisdom of Karmayoga, then we come out of the dialectical combination of this sinful virtue because then we have the efficiency to remain free from the effect of the result.

When we do not grow from the result, we are neither happy nor unhappy with future worries. Similarly, we remain free from the influence of the past because only the actions of the past result in the future. So our vision rests only on the present karma and all our effort is to make that karma of the highest order. Sin and virtue are the actions of the past and the fruits of the future, but when we transcend them, our eyes are on the present, when we focus on the karma with the wisdom of karma yoga and by doing it we are free from bondage .

While explaining the results of Karmayoga intelligence, Shri Krishna further explains that when a person with this kind of intellect is called a gyani. Consequences are not binding on a person who is illiterate. When we are bound by the fruit, then we will not feel happiness or sorrow because of the results. When there is no bond of results, then how can there be happiness or sorrow due to them! In this situation, we only get the inevitable happiness obtained by doing karma. There is happiness in doing karma with dedication and in accordance with self-righteousness. So we are happy forever. The result which gives sadness or momentary happiness is ineffective on a knowledgeable person with equal intelligence. Such lasting happiness stabilizes the mind. Only a person with a stable mind can understand his self, that is, his soul. The mind, mind, swinging between happiness and sorrow Eyes etc. are all chaiman. All the senses are activated simultaneously. Look at your own condition. Here in the moment, in the moment. There is a lot of upheaval and uproar in the mind with the expectation or anticipation of the results or consequences. But a person with a senseless equanimity with the result remains calm, anxious, and engrossed in the feeling of self. Through his self he finds himself close to God. When a person is close to God, then how can he tie the bonds of mass death, he remains free from them. Do you remember why Arjun was initially refusing to fight? His vision was not on war, he was on the outcome of war, in which he was dissatisfied with the results of both victory and defeat. He is not devoid of the possible consequences, but only considers binding with them, then he was feeling miserable, That is why the result of Trilok's empire was not accepted as well. But it was due to a deep bond with its consequences. But Shri Krishna is here giving him the knowledge to be released from the cycle of birth and death through his intellect which is far ahead of those results.

So our aim should be to achieve equality and not to look for petty results.

When a person learns to be shattered from the consequences, then there is no attachment to him. When your fascination ends, it means that then you do not love the result. Would have stayed A person free from the effects of the consequences is not attached to anything. So is it possible? It does not seem possible to hear that one can be freed from all the influences of past, present and future by being completely free from the effects of the result. This seems to be because the attraction towards the result remains. But as we practice, slowly, the result worries become less and less. Continued practice of Karma Yoga wisdom reduces the impact of results. Keep this intelligence, that is, this knowledge in perpetual remembrance. Understanding the importance of karma reduces the anxiety of the result. When the wisdom of one's karma yoga surpasses the attachment of attachment to the result inside the person, then the ghost, All attachment of present and future ceases. When a person reaches this state, it is believed that he has come into a state of disinterest.

Caution is needed here. Note that what is the quietness that Shri Krishna has just discussed? Bhrigo has been told about disinterestedness by Shri Krishna. Indulgence is the result of karma. When a person who is in affinity towards the result is unable to influence the result then it is a state of disinterest. There is no mention of disinterest in karma in this restlessness, so we should never fall into the illusion that Shrikrishna is asking to get rid of karma, he is only teaching equality in the result of karma. Huh. In this state the mind becomes calm and then we come to this state that we are able to understand the self, that is, who we really are. Knowing oneself is the greatest knowledge because knowledge of oneself is the knowledge of God. The purpose of one's life is enjoyment (both positive and negative, ) Do not have to suffer. When we do karma, I have a sense of affinity towards the result, that is, I am not happy with the good result. Do not be sad with bad results and bad results, but keep both of them equally, then the mind becomes calm. At this stage, we have not got any tangible pleasures in life. Are not affected. This is a state of disinterest, in which the mind, mind is calm, remains blissful and this is the state of truth, that is, in this state we get our Sachchidananda form.

These things may seem a little mysterious. But keep in mind that as long as we are engaged in attachment, our attachment remains in the result only then these things are mysterious. As soon as we separate ourselves from the resultant effect of practicing karma yoga, we feel happy, The mind becomes calm and light. A small example of daily life can be understood. If you are playing with young children and children beat you. You do not get sad even after losing. Similarly, even if you beat the children, you do not bother. Rather you take both results equally and are not under the influence of the result. By expanding it, we can see it in our karma. Man's life has been for the attainment of his self. If we are engaged in karma with self-righteousness and dedication and are free from the effects of the result, then we are in this state of disinterest. Neither age is prescribed for quietness, There is no special dress or any special method. The way Shri Krishna presented Vairagya here is absolutely exemplary provided that while practicing Karmayoga we can remove the veil of illusion and fascination on our intellect. This will also happen if we conduct Karmayog.

Now Shri Krishna tells the culmination of the wisdom of Karmayoga. Every person has a curiosity, a desire to know. This curiosity leads the person to the path of exploration. In this world, there are different kinds of principles and knowledge in relation to doing karma. A person comes in contact with their curiosity and after hearing the arguments of various kinds, gets confused as well. But if he fixes his intellect in Karmayog and follows the path described so far, then his illusion is overcome as is clear from the previous discussion. When the illusion of the intellect is sorted out, he comes to know what his self / self / soul is, he knows who he really is. He realizes that he is not a body, not a mind, not a representative of any clan, not a member of any caste and religion, There is no professional but he is only a pure soul ie divine form. By reading this, it is not a matter of understanding by rote but by walking through the path of karma yoga, and after acquiring this knowledge, this person's intellect is freed from the world and becomes stable in God, that is, the soul of the person and the divine It becomes a coincidence. This is the state of yoga. At the same stage a person also performs his best deeds, whose only aim is public welfare, because God is in the masses. The person understands this thing by reading, not by rote but by feeling. It is not a matter of understanding by rote, rather it is an enlightening knowledge by walking in the path of Karmayoga and after attaining this knowledge, this person's intellect becomes free from the world and becomes stable in God, that is, a combination of one's soul and God becomes . This is the state of yoga. At the same stage a person also performs his best deeds, whose only aim is public welfare, because God is in the masses. The person understands this thing by reading, not by rote but by feeling. It is not a matter of understanding by rote, rather it is an enlightening knowledge by walking in the path of Karmayoga and after attaining this knowledge, this person's intellect becomes free from the world and becomes stable in God, that is, a combination of one's soul and God becomes . This is the state of yoga. At the same stage a person also performs his best deeds, whose only aim is public welfare, because God is in the masses. The person understands this thing by reading, not by rote but by feeling.

There is a need to understand its process. It can be easily understood in the following steps.

(1) A person is naturally inquisitive. See the extent of curiosity, even the infant drinking milk insists on the moon and stars. You should see for yourself how much a person is anxious to know from his infancy.

(2) Now it is understandable that there is only one truth, all the others are untrue. Every person keeps searching for the truth according to his understanding for questioner mentality / intellectualism to catch and know this truth.

(3) The curiosity of a person makes him feel rich with all kinds of knowledge and experience. But what happens is that instead of getting the truth, he falls prey to confusion and ignorance in the way of knowledge and experience like these. In this state, his confused intellect takes him away from the only truth. Even today, you study social science or philosophy or physics, chemistry or biology, you all of us are searching for the ultimate truth, but in the name of knowledge, because of ignorance, you are not able to reach the truth.

(4) All of us fluttering in the maze of ignorance, are we not Arjuns? Sri Krishna says that if we have to overcome with so much ignorance, then we have to rely on the wisdom of Karmayog, which by its technique eliminates illusion and illusion of our intellect. Then we can see the truth. Then our curiosities begin to calm down because then we get reliable answers to our questions.

(5) With the calm of curiosity, the intellect also becomes peaceful, there is less urge to ask questions because then our questions end one by one, their answers are found.

(6) In this way we have knowledge of quietness in a state of calm mind and we get the ability to understand our self.

(7) Now, by understanding self, we can solve life, that is, we become samadhi.

(8) In this state of samadhi, we get to know how we are part of God, our soul conjures up with God.

(9) This is the stage when all our actions are surrendered to God. In this state, we are not only able to search inside ourselves, but we can easily understand the mysteries of the outer world.

(10) This stage is the culmination of the wisdom of Karmayoga.

Further, Shri Krishna similarly explains the theoretical aspects of Karmayoga and its functionality even more, for which we have to be patient. "

The purpose behind giving this quote is that we can remember the teachings of Shri Krishna by which the meaning of Yajna is clear. In fact, when we dedicate to higher ideals with full dedication and do karma according to the self-righteousness associated with the result, then this is the yajna which we do not bind in karmabandhan and do karma.

Now Shri Krishna explains against the backdrop of Karmayoga that this Yajna spirit is with the people from the beginning of the creation and if man works with this Yajna spirit then he gets every desired thing. This Yajna spirit is what we have learned in the wisdom of Karmayoga which is mentioned in the second chapter and a part of which is also given above. It is worth noting that in this creation everything is interlinked and all are interdependent. When we selflessly commit our share of obligations with full dedication, the whole system benefits from this and the same system also takes care of our needs. If one of the units in this system starts working selflessly then the balance is disturbed. We can understand this better by our own body functioning. The food that we eat is all the cells passing through the five systems through the mouth Provides nutrition as per requirement. If an organ needs more or any special nutrition it is provided. All cells function for the entire body system. If the functioning of any one part of the body goes wrong then the whole body becomes unwell but if all the cells perform their prescribed work then the body remains healthy and in turn the cells and all the organs are also healthy. In modern knowledge it is called by the names TEAM WORK, COOPERATIVE, SYNERGY etc. The essence of the sacrificial spirit is that SYNERGY is called by names. The essence of the sacrificial spirit is that SYNERGY is called by names. The essence of the sacrificial spirit is that

ONE FOR ALL & ALL FOR ONE. When we work in this spirit, a healthy society is created, the society whose prosperity benefits us all.

Now Shri Krishna clarifies the interrelations between humans and the qualities that uplift humans and highlights their importance. What is God? Is the deity tradition any different from God? No . Paramabrahma is the same but his expression is in different ways. This manifestation is a god or deity who illuminates and illuminates a person by appearing with different qualities, ie divine qualities. Godly attributes are gods. When a person is devoted to them by going in the shelter of these Gods, then these qualities grow, prosper and at the same time they uplift individuals. It is mutual. If we polish our own intellect, ask for them, then their brightness, their edge illuminates us, Gives us the edge. The growth of one also ensures the growth of the other. There is no imagination of upliftment of a person without it. This is the sacrificial fire.

What is the spirit of Yajna? We see backwards that yajna is the desire for mutual advancement, that is, to serve another selflessly is the sacrificial spirit. When we indulge in karma with the spirit of detachment and renunciation while remaining in cooperation and discipline, we do it with full enthusiasm and that is also the production capacity of that karma which manifests and enhances our prosperity. On the contrary, if we work for ourselves with a seductive attitude, in which there is no dedication to the society, then our karma is not good for those noble purposes, its production capacity falls, those virtues that those actions They have a torrent, they cannot grow and in the result, the actions remain fruitless. Divine virtues do not develop from them, as a result of which neither the person nor the society is benefited. To the extent that a person acts due to egoism and selfishness, the extent of the person and society falls. Therefore, it is important that we commit to high ideals and work. When we consider the higher ideal as our goal and serve that ideal, we are devoted to it, then that ideal does our welfare. This is true for the individual, along with groups of individuals, organizations, The same is true for society. The entire harmoni paves the way for regeneration. It moves with the spirit of the person, not me. If in a concert all the players start playing their own instruments with their own desires, then only and only noise is created, but if everyone plays the instruments for the purpose of giving birth to that raga for a particular raga, the melodious music comes out. The harmonies of the instruments make ragas not by forcibly playing them to prove the importance of the instruments. If every person attaches importance to other's importance than himself, then this harmonie is born. In this way, Yajna spirit is a collective effort towards higher ideals and this higher ideal is fulfilled and welfare of the person. Therefore, one should develop these divine virtues which eventually makes that person attain his ultimate goal. So we need to harmonize with this world,

Sri Krishna further explains how a person is benefited by the yagna spirit. When we discharge our responsibilities with complete dedication, without expecting results, then the spiritual wealth not only increases, but also the productive capacity of karma in the path of karma increases so that even the person who is active in karma Also benefit. When a person contributes to the growth of the collective interest, the same collective interest takes care of the interest of the person and also fulfills it. But there are also people in the society who want to consume the benefits of collective interest without collective interest, without contributing their own in the advancement of divine wealth. Such people are thieves. Without doing their share of responsibility, without doing any work that wants to progress, well, If his purpose is proved, that person kills the other part, so he is definitely a thief. In this way, karma based on the spirit of devotion and surrender of the divine wealth, which leads to increase in them and in turn the increase in that production capacity i.e. the divine wealth would also increase that person as a unit of society. is. If a person breaks the principle of collectivity that he does not even contribute to this common good, that is, he should not do his prescribed work towards that common jaggery and also take advantage of the benefit from common jaggery, then that person Will you be called a thief? The person of the society who consumes the society without producing it is certainly a criminal and a burden on the society. Negative tendencies, darkness, inside such a person Adi only grows. Such a person thinks only of himself, bypassing the interest of society. The person who only thinks of increasing his interest continuously neglects the society, that person oppresses the rights of other people and thus only increases his sin.

But on the contrary, the person who does his part and takes that result as a prasad is the best because he contributes to the whole social interest and gets the fruit from it as a prasad. We also get the same in return for what we offer. What we offer, we offer the same deeds are called prasad and we get the same in return. A person who commits his part of his karma by dedicating himself to higher ideals, takes the fruits he receives as a prasad and in that case he gets complete mental peace due to which his journey to his perfection Is towards He gets complete satisfaction, complete happiness. But on the contrary who thinks only of his own benefit,

In this way, we can understand this teachings of Shri Krishna in these steps in summary-

1. One must definitely do his work.

2. He should do his part.

3. He should work in the spirit of devotion to higher ideals.

4. While doing karma, he should not only think about his profit but should think about the growth of the entire system, that is, not selfishness, but should do selfless act.

5. When a person acts in this way, what he gets is the same which nourishes the collective interest. He is also nourished by this nutrition.

6. In this way one gets complete satisfaction. This kind of contented person attains param peace and happiness.

7. The person who thinks not only for his own good, wants to increase his profit by detrimental to the collective interest of the society. This type of person grows negative tendencies such as hurting others, killing their rights, cheating others, mistreating others, lying to them.

8. What we dedicate to higher ideals is what we receive as offerings. So we need to give our best so that whatever we get is also the best.

9. In this way, when we do deeds devoted to God, when we do deeds devoted to higher ideals, when we act in a spirit of collective well-being and collective growth, then progress in prasad also gives us Is found. But if we act selfishly, only for the purpose of harming others for our own interests, then we get the same harmful, negative, things in return that make us constantly dissatisfied, restless. They remain.

10. A person who lives in the circle of only his own interest without contributing to the larger interest of the society, only increases inaccuracy i.e. negativity i.e. demure possessions like greed, fascination, anger, deceit, violence, etc.

We have seen that a person cannot live even for a single moment without doing deeds. Nature makes a person perform karma according to his qualities. Just as breathing is an essential condition of living, similarly, karma is not a mandatory condition. But the actions we all do are done with two feelings. Some people do selfless deeds and some only do it under selfishness.

What is selfless karma? You look at the tree. It has various components like stem, branches, leaves, roots, fruits, flowers. But when we look at the tree, we do not say that it is a trunk, branch, leaf, root, flower or fruit. We call it tree. Similarly, selfless people do not see the world, the physical and non-physical world by its components, but as a whole, they look like UNIVERSE, not like MULTIVERSE. There is no difference in their vision. When you see something in this way as a unit, you can understand its overall goodness and its overall welfare. Now see that the leaves are cooking, the branches carry them through the trunk to the root, the stem also gives the tree the standing to stand, the root nourishes the ground and sends the stem through the branches to the leaves so that the food of the tree Can be made, Flowers help in giving birth to fruits and fruits bear the seeds from which a new tree is born again. Now imagine if the function of any one part is complete in itself? Does any one organ have a separate existence? And does the tree have any existence because of not having a limb? The answers of both are negative. Both are dependent on each other for their survival. The person who realizes this truth and works for the whole system without selfishness, keeps working selflessly and the system keeps nurturing it. But if one organ of the tree is dishonest and does its work only for itself, what will happen if other people do not carry forward the results of their karma, for example, collect the root nutrition but do not let the branch and leaves go further? Initially the root will be thick, But the leaves will not be able to make the food of the tree in the event that nutrition is not available and gradually the whole tree will become weak and fall. This is a selfish act. This example applies everywhere in society. So we have to selflessly commit ourselves to the higher ideal and do the work, otherwise we and our system will collapse and collapse. This is our sin. These are greed, jealousy, anger, etc. sins which destroy our system. This is the Karma Yajna performed in a selfless way.

We have seen that a person cannot live even for a single moment without doing deeds. Nature makes a person perform karma according to his qualities. Just as breathing is an essential condition to live, similarly karma is also an essential condition. But the actions we all do are done with two feelings. Some people do selfless deeds and some only do it under selfishness.

Remembering this sacrificial fire, we go ahead to understand the teachings of Shri Krishna, then we understand that God the Supreme Father is omniscient, and from that flows the line of knowledge. It is always a matter of keeping in mind that karma originates from knowledge. When we have a sense of knowledge, then our actions are conducted with the spirit of sacrifice. The actions performed with sacrificial fire create a conducive environment from which the desired things which can feed us are produced. If karma is not knowledge-based, is conducted with discretion, then they cannot have the sacrificial spirit and without the sacrificial spirit, the fruits of our sustenance will also be unavailable. This shows that God is inhabited by the sacrificial fire of karma.

There is a consumable benefit in each work area which is the grain of the work area which has the capacity to feed. This consumable benefit is obtained only when there are favorable conditions for it. This is the Karma Yajna. When the situation is favorable, then the consumables of that work area are obtained which provide their desired fruits to the persons engaged in that field i.e. they feed them.

Now let's understand this in a little more detail. When we understand a system fully, then only we can decide what is right for that system and what is wrong. In the same way, when a complete understanding of the world is known, then it is known that what is right for the world, what is unfair. Consciousness is knowledge. Any object or substance is available, any information is available, it is meaningless to us as long as we do not have consciousness in relation to it. This consciousness is Brahma, Veda. We have a consciousness of the changes taking place regularly. We also have the awareness of subtle changes. Changes can be understood by the same consciousness that is self-immutable. If that consciousness itself is also variable, then it cannot be able to understand the changes happening. For this reason, this Brahm is unchanging, and non-alkaline. And this letter is our own self, Is your soul. The ability to do karma arises from this consciousness. Everyone has the ability to do karma. But not all actions produce positivity. When deeds are performed selflessly, when there is a feeling of well-being of others, when there is a feeling of dedication and sacrifice for others, then that karma is called Yajna. It is due to this sacrificial spirit that our bonds end. When we commit ourselves to others and act in a spirit of renunciation, we begin to live beyond our own periphery. The larger the extent of our dedication and sacrifice, the more we get out of ourselves and expand to such a distance. We cannot get out of I, ME, & MY due to selfishness. We are bound by our own bodies. But when we act in the spirit of service, sacrifice and dedication, our self expands beyond our own existence, We can get out of ourselves and spread to the family, society, country and the whole world. We get out of our bonds. This is the spirit of Bhavna Yajna. It is with this sentiment that favorable conditions arise. The only favorable condition is rain which makes food production possible. Grain is something we consume. When members of the society act with this sacrificial spirit, favorable conditions are created, due to which the society is able to give rise to the intended objects and results which are desired for its members. Therefore, for the development of the individual and the overall system, it is necessary that all the people do the work with this sacrificial spirit, Work with this TEAM SPIRIT. It produces. The more the sacrificial spirit is, the more favorable the situation will be and the greater the production capacity, and in the result the system members will be well fed. In this way, Tantra develops by actions and Tantra in turn develops us. This maintenance applies to all material and spiritual facts. It is clear from this that Brahm i.e. SUPREME REALITY resides in this Yajna spirit. When we surrender karma, the result of karma and finally self to SUPREME REALITY, then in return we get that brahm i.e. SUPREME REALITY. It happens just as if a drop of rain falls into the ocean then it becomes the ocean, if it falls in the Ganges it becomes Ganga. Similarly, if we dedicate ourselves to the spirit of sacrifice and dedication we find ourselves in the same form. If we completely ourselves, We dedicate our ego to Param ie TOTAL REALITY, in return we get ParamBrahm i.e. TOTAL REALITY. Our dedication, our sacrifice determines what our achievement will be. By acting in this spirit, we are able to understand the self, the self of the self and are installed in Brahma. In this situation we are freed from the bondage. In this way, Karma itself becomes a yajna and frees us from our karmbandhanas.

Then Sri Krishna says that this is the only way (described above) to live life. A person who does not grow in the Karmapatha with the spirit of Yajna, does not do Karma, such a person is always engaged in the fulfillment of the pleasures of his senses, and so is immersed in feelings like maya, fascination, greed, anger, jealousy. The life of such a person in which there is no surrender, charitable, renunciation, which does not harmonize with the fixed creation cycle, is wasted from negativeness i.e. from sin i.e. work, greed, attachment, anger, jealousy etc. because it neither The welfare of the person nor the society.

Sri Krishna has told that the only approach to perform Karmakarana is Yajna Bhavana and what is the Yajna spirit has also explained. They have also explained that by doing this Yagya spirit, a person is free from the shackles of karma, that is, one attains the state of impermanence. Now Shri Krishna understands that when a person conducts this yagna and starts performing karma, then that person becomes subjective. This is the stage when a person abandons his ego or his ego and becomes unified with his self, his soul. . Sacrifice, charitable, Filled with the spirit of service and dedication, this person is free from his ego and finds his soul spread among all creatures. What we think about ourselves and the image we create according to that thinking is our ego, but when we get out of our own image and are filled with the spirit of sacrifice, our ego is destroyed and we all You get the spread of your own soul, you find your own form in everyone and everyone in yourself. In this state we are subjective and in this state we are left to do no work, that is, there is no fixed action that we have to do.

When a person comes to this stage, there is no need to do any karma because he neither needs anything, nor does he have any selfish interest left in anyone. Yet such a person does deeds. His karma is not based on any selfishness or need, but rather he acts only out of love and compassion, his actions are meant for those who are learning to follow the path of sacrifice.

By walking on the path of Karma Yoga, one gets satisfaction and fulfillment. Be aware that all people do all the work for fulfillment and satisfaction, but when you get satisfaction and satisfaction, then there is a desire left and what is the purpose of doing action for a person who is free from desire. So it is no longer necessary to do karma. In the second chapter, we had seen the symptoms of the enlightened person i.e. ENLIGHTENED MASTER, so to understand this topic, once again we can look at that topic.

## Sri Krishna explained to Arjuna the meaning of Karmayoga which results in a person's ultimate peace, and one's self. On attaining this knowledge, a natural yearning arises inside Arjuna. If we listen and understand something, any lecture very carefully, then we have the desire to know further, many kinds of questions arise in our mind. Since Arjuna is listening intently to Shri Krishna, he also asks further questions for clarity. Following are the main parts of Arjuna's question ---

1. What are the definitions / characteristics of a knowledgeable person located in the Samadhi?

2. How the person who is situated speaks, how he sits and how he walks.

A knowledgeable person is one whose knowledge is stable, ie a person who has attained the ultimate truth. We all know that our knowledge is constantly refined. We know more about this world today than we previously knew, and will know more today than in the future. The world is constantly changing, so our knowledge related to it also changes. Scientific knowledge also through which we understand the activity of the world is constantly refining. There is no other end to this knowledge, there is no end to it. We do not know many times more than what we know, which we are regularly looking forward to know. Neither the changes in nature will stop, nor our knowledge of nature. Therefore, after acquiring knowledge of the physical world, no one can be finally knowledgeable. So no one can have the ultimate knowledge of such a person. Therefore, there can be no question of Arjuna in relation to such a person.

Then who is the person who is eminent? Stitpragya is one who has knowledge of the immutable. What is immutable? Unchanging, inexhaustible, invariant is our self, our self, our soul, and who knows his self, he is situated. If we define ourselves then we tell ourselves the current situation. This situation keeps on changing. But a person who recognizes the existence of his self / self / soul by walking on the appointed path, which is the path of Karmayoga, is called Sitha Pragya. Arjun wants to understand this person's living.

The person who is situated in the above manner is certainly a samadhistha. What does location mean in samadhi? When Shrikrishna is explaining karma yoga to Arjuna, then he says that the karmayogi is enchanted. This injustice is a state of samadhi. The state of samadhi is different from the state of meditation. Focusing is a mental state in which our attention is focused on one thing, not on anything other than that. But in this state, the person is also not necessary from the point of view of Karmayoga, so this action of meditation which does not have any sense of disinterest is only a sleep whose broken person is again in love with the same changing world, Returns to the world of the same result. But when a person does karma from the point of view of karma yoga, he is free from the effects of the result and comes to a state of disinterest, then he does not have to concentrate but instead he stays asleep in his own soul, in his own self. This is the state of samadhi. The state of samadhi is not attained by wearing a beard, raising a beard, mustache, hanging hair, wearing a peculiar disguise.

In this way, the one who is situated is also a samadhistha. If we also want to know to understand our self, then it is necessary that we understand and imbibe the symptoms of this type of person. So Arjuna wishes to know the symptoms of such a person.

Arjuna wants to know how such a situated person speaks, sits and moves, that is, he wants to know how it is for such a person to live, what is his social network. That is, how does this person spend his social life, how does his social dealings with his environment.

If a person wants to reach a goal, then two things are mandatory

1. First of all, he should know clearly the goal, he should be clear what he really wants.

2. Secondly, his goal should be his inspiration. When the goal turns into motivation, the goal becomes self-sufficient. In that case the person does not need any other catalyst or inspiration. It automatically moves towards that goal. The lyricist has explained to us through Arjuna how we can inspire ourselves to find our self. Keep in mind that there are two ways of looking at anything. One is how we see ourselves. And the second is how other people see that thing. When we want to know the characteristics of a person who is situated, then one view is how and in what form that person is able to see himself and how we are able to understand him.

The question arises as to why Arjuna does such a question. When we are in a state of deep depression and if at that time we are considered as karmayoga, then many questions naturally arise in our mind, that is, why should we not do karma and stay in the shelter of the intellect only, why we are silent And talk about renunciation, why don't we also leave the entire district and take the path of disinterest and samadhi, etc. etc. We all are aware of the prevalent meanings of disinterest and samadhi which are prevalent in the language of speech in the society. We cannot understand their meaning in Shri Krishna's vocabulary. In order to clear the vision, in order to clear the illusion from understanding, it is necessary that we know what and how a person puts things on achieving the stage that Shri Krishna is teaching to achieve. .

The question of Arjuna shakes up our understanding, provokes, motivates us that after gaining practical knowledge of Karmayoga we can understand what kind of person we should develop.

When Shri Krishna explains the wisdom of Karmayoga to Arjuna, Arjuna expresses his desire to know the characteristics of the person who possesses the wisdom of Karmayoga. Then Shri Krishna also tells the characteristics of such a person which are as follows-

Symptoms of situational knowledge

1. Absolute lack of good luck

2. Self-realization in spirit

3. Free from happiness, sorrow, raga, fear and anger,

4.Blessed, auspicious, inauspicious, devoid of happiness and malice

5. Full control over the senses

6. Dislocation from the subjects of the senses

Explaining them, Shri Krishna says that

At the urging of Arjuna, Shri Krishna begins to tell the characteristics of the person who is situated, ie whose intellect has been fixed, which we call REALIZED MASTER.

In the past, we have seen that Shri Krishna has explained that when a person with the wisdom of Karmayog performs the work, his karma has the following characteristics: -

1. Karma should be done according to self-righteousness, not by imitating anyone or not on the basis of choice, if we want our good, then our actions should be for the good of others.

2. It is mandatory to have a sense of equality in relation to the result, that is, there should be no attachment to every outcome.

4. One should not be attached to the result. Do the right thing, the result will be good or bad without being attached to it. Good and bad have to happen, our job is to do the right thing.

5. Whatever results are received, keeping a sense of equality in everyone, without having attachment to it, it should be accepted.

A person with the above wisdom frees him from the bondage of deeds and has knowledge of his self i.e. his soul, which is called self realization. This person is also recluse, is also located in samadhi, and is also situated. The characteristics of this person are also hidden in the above mentioned characteristics of the intellect of Karmayoga, which Shri Krishna explains in detail on the request of Arjuna, these characteristics are as follows: -

1. This person has no desire i.e. no desire. A person who is unaffected by the result of karma, who cannot be affected by the result, who always works with the wisdom of equanimity in a senseless way, has no desire, no desire in his deeds. He does not do any work for fulfillment.

Our wishes are mainly related to

A. Preservation of existence

B. Security

C. Attainment of knowledge

D. Happiness and the attainment of joy

As long as these desires remain, our actions also remain to fulfill them and we are bound by the results of our actions. Then there is no worry about apostasy, nor can the feeling of surrender be born. We are busy in selfishness to fulfill these wishes. This is the dark age of our life.

But a person free from desires is settled in his self / self / soul, where he does not depend on the circumstances outside his environment for the attainment of happiness, knowledge, but is satisfied in his soul itself. Since there is no remaining fulfillment of his wish, this person is satisfied.

2. Shrikrishna-based enlightened person explains the characteristics of the person and further states that this person is not fueled by sorrows. There is neither much enthusiasm nor joy in happiness.

In fact, happiness and suffering are the result of attachment. There is no attachment to karma when we work with complete dedication according to self-religion, wishing for results. We act because we do it because it is our religion. In such a situation we are not bound by the result of actions. When our karma is not tied to the result, then how can happiness or sorrow be found by the result. So this person is not affected by the fact that the results that are keeping him miles are adverse or favorable. He is satisfied with what he got. In such a situation no result is able to excite his mind. He is absorbed in the soul, created in his own self and is in a state of perpetual bliss.

The person who has the feeling of sadness wants to get rid of it and when the same person gets pleasure from any other result then he wants that same result repeated in his life. This aspiration of repetition binds him to fascination. A fascinated person does not want to leave the world cycle. He hopes for the same happiness.

In contrast to all this, a person devoid of desires keeps rejoicing in the feeling of self free from the effects of happiness and sorrow.

3. Situated enlightened person has neither passion, nor anger, nor fear. Here again the effect of the same sentiment is seen. Wish is the result of attachment and attachment is born of attachment. This fascination comes from confusion. When there is attachment, we are bound by the result. This attachment engages or detracts us from anything. Both attachment or disinterest are the result of attachment. When there is an attachment, there is sorrow over the separation and there is happiness and happiness when connected. Thus, this attachment is the raga.

And this attachment also gives rise to fear. When there is attachment, there will be fear of separation from it.

And when the attachment and fulfillment of the raga is interrupted, the mind gets upset and eventually anger is born.

But the person who has the wisdom of Karmayog and whose actions are according to this intelligence, he acts without devotion and desire and is free from the consequences, then his actions are also sure. He does not do the work according to the external situation and his like, but he does that certain work according to his own religion. In such a situation, actions and results do not make him happy, and neither is he afraid of missing anything, nor is he disturbed by any obstacle, so he is unaffected by any external factor. His mind and mind are completely calm, that is, he is silent at the level of the mind and is called a sage.

2. Shrikrishna-based enlightened person explains the characteristics of the person and further states that this person is not fueled by sorrows. There is neither much enthusiasm nor joy in happiness.

In contrast to all this, a person devoid of desires keeps rejoicing in the feeling of self free from the effects of happiness and sorrow.

And this attachment also gives rise to fear. When there is attachment, there will be fear of separation from it.

And when the attachment and fulfillment of the raga is interrupted, the mind gets upset and eventually anger is born.

4. While telling the wisdom of Karmayoga, Shri Krishna has said that in performing Karma, there should be a sense of equality towards the results, that is, all kinds of results should be stable, whether good or bad. He has also explained that whatever results come, he should gladly accept and keep doing his karma according to self-religion with full dedication and reverence. A person with such intelligence does not have any attachment to anyone nor does it mean that such a person is devoid of affection. Affection occurs when there is attachment, that is, attachment.

It is to be noted here that Shri Krishna has taught to be devoid of affection and not to be devoid of isolation. That is, Shri Krishna has said things positively, that is, he has indicated towards the attainment of happiness. We are trained by this world to get pleasure from affection and attachment, but because of this attachment we develop an attachment which is the root of all sorrows. Shri Krishna is explaining that there is no attachment or separation in us. Every good or bad worldly, auspicious and inauspicious should accept the status quo without being influenced by the nature of that good or bad. This is our ego which calls some good and some bad. We are influenced by good and bad because of our choice and dislike. But the wisdom of a knowledgeable person with the intelligence of Karmayoga remains unaffected by these external factors and he remains unaffected by the color nature of things. Since he remains in his own self, unaffected by external consequences, remains in a sense of equanimity, lives with reverence and takes the result equally, he is not happy with worldly auspiciousness and worldly misery. Does not hurt For him, all are equally according to his nature. His happiness is not determined by any external reason, he is happy absorbed in his own soul. He lives with reverence and takes the result equally so is not happy with worldly auspiciousness and is not sad with worldly sorrow. For him, all are equally according to his nature. His happiness is not determined by any external reason, he is happy absorbed in his own soul. He lives with reverence and takes the result equally so is not happy with worldly auspiciousness and is not sad with worldly sorrow. For him, all are equally according to his nature. His happiness is not determined by any external reason, he is happy absorbed in his own soul.

So can't a person be an escapist in this situation? Arjun was also talking about giving up everything, then where is the difference between Arjun's response and Shri Krishna's education? In fact, the exodus is not due to isolation but a feeling of fear inside him, which drives him to flee. He is a slave of consequences, only then he wants to run away from the consequences and go into solitude or think of becoming self-centered. A Karmayogi faces the consequences, he is not able to influence the results, because even though he has no attachment to the results and to his actions, he does not do anything for some reason. He does what is dictated by his own religion, that is, and because of this, he has no attachment to the nature of the results. When we have attachment to our karma, then we will worry about the result. When we have a purpose while doing karma, then we will be happy when the purpose is fulfilled,

If a person who is situated is freed from all this, according to self-religion in karma, he acts with devotion and dedication without any result, then how can he be affection or repentance

Till now, Shri Krishna has explained to Arjuna the necessity of doing karma in many ways. We all have known that we can reach anywhere only by doing deeds. There is no way without doing any work. Human nature is such that it cannot exist without doing its work.

After understanding this, it is necessary to understand what kind of action we should do. In the second chapter, while giving a detailed discussion of Karmayoga, Shri Krishna has explained it, again repeating the same that

1. We have to do what is mandatory. How do we decide which are the deeds that have to be done. For this it is necessary that according to the availability of Tamoguna, Rajoguna and Satvaguna itself, determine our karma which is mandatory for us. Sri Krishna has called it self-righteousness in the past. The action that is necessary for us is not necessarily the same for others. It depends on our qualities.

2. The second thing is that we should do karma without attachment, that is, we should see joy in doing karma and not in its result. If doing karma gets molded in our nature, if we understand the natural pace of doing karma, then we enjoy doing that karma. The result is external which does not depend on us. But karma is ours to do. When we think so, then we feel happy to do deeds. In such a situation, we have faith in doing karma and we do it with full enthusiasm and dedication.

3. It is only by adopting this approach of performing the prescribed mandatory deeds that we attain supreme progress.

We have seen so far that Arjuna, who had been away from war in the battlefield, has explained the importance of doing deeds like Shri Krishna. A person cannot live on the surface of life without doing deeds, and who wants to live without doing deeds, Shri Krishna has even called him a pretender and a thief. Karma is the path on which any person can achieve his ultimate goal. There is no other option. Adequate light has also been thrown on what deeds to do and how to do them. Now Shri Krishna explains two things to Arjuna-

1. There are many examples of how people achieve their attainment by doing work. According to the creation of the Gita, Shri Krishna gives examples of those even earlier who had achieved their great goal by performing karma, like King Janaka.

King Janaka was a Kshatriya, he was also a king and remained a lifelong king, but without relinquishing the responsibility of the king, King Janaka continued on his work path and by following the same path attained attrition and remained king even after that, relinquishing his responsibilities. Chhadkar did not go to the forest to do Haribhajan.

2. From the above example, Sri Krishna explains two things

One that a person achieves his ultimate goal only by continuing to do deeds without being distracted from his responsibilities.

And second, that even after attaining one's goal, that is, attaining happiness, this kind of person does not become dejected by karma, but continues to act as an example for other people and others who have not yet reached that goal. Becomes the source of inspiration. Seeing him, other people also understand that they too can achieve that kind of goal and they also know from the example of that well-known person, what and how they have to do so that they too can achieve the goal.

In this way Shri Krishna explains to Arjuna and to all people through Arjuna that we have to do karma for two reasons.

1. To attain a state of attunement to self, that is, to achieve our ultimate goal, and,

2. To be an example for others who have not yet proceeded to the workplace or are moving forward.

In this way, Shri Krishna teaches the society to keep it from sleep, to keep it moving and progressive. Even in the state of immorality, it is only karma that keeps a person impure and makes him an explorer, an explorer.

In society, a person learns a lot by watching others. Especially those whom we consider superior are our ideals. In such a situation, we also do the same revision by considering that superior / ideal person as an example. In this society, every person is the ideal of another person. One more important thing. Our superiority is not determined by what we write, but rather we are seen in the way we behave, that is, our evaluation depends on our conduct. If we made a speech that do not corruption, do not steal, And if we keep stealing ourselves, we remember ourselves as thieves. If you teach children not to lie and we keep on lying to ourselves, then the children follow our conduct of lying and not imbibing our lies. Therefore, the teachings of Shri Krishna teach that we should keep the conduct of our actions high, so that those who follow us do not become corrupt. It is our responsibility to do so otherwise the society or those parts of society who follow us will also become corrupt. Therefore, for the professional upliftment of the society, it is very important for us to continue in karma. Keep in mind this is the concept of role models in today's date. We observe every behavior of our role model very carefully, He considers his conduct as proof and tries to mold himself accordingly. Therefore, it becomes the duty of a person to conduct a high standard for society so that people follow him and save the society from collapse.

Till now Shri Krishna has thrown enough light on the imperative of doing karma and has also explained that every person should establish himself as a paradigm by his conduct so that people imitate that person's conduct. This increases the prevalence of high-quality conduct in society, from which the whole society derives benefits.

If you can elevate yourself so much that you become an example yourself, then people are more impressed by what you have heard and heard.

That is why, to substantiate the imperative of doing karma, he gives his example to Arjuna himself. In his era, Shri Krishna had achieved all the achievements that one human being could have. He was a scholar, made a kingdom, gave the kingdom to others, attained infinite attainment of knowledge, was adept in the martial arts, and attained great accomplishment. No karma was big or small for him. He also became the king, also washed the feet of the guests and the learned, he was worshiped as the best in the society (Rajsuye Yajna) and Juthan also Batora (in the same Rajasuya Yagna). Despite being a great warrior, he became the charioteer of Arjuna. Despite this, he never turned back from karma, always tended to karma, there was not a single occasion in the life of Shri Krishna between the time of giving birth to this knowledge, when he has shown a difference of karma, Even then, being a complete family, they were also called yogis. Both his friends and enemies respected him.

By giving his own example, Shri Krishna explains that if he has stopped doing karma, then those people who have been influenced by him and have turned into karma will also become inactive and say that when a great person like Krishna does not do karma, then why should they Do it This will cause immense chaos in the society. We all find such examples from our home family to our society. It is also said that the person learns what he sees, he does, he becomes his nature. Such a person is a varnaskar who does not do deeds deviated from his own religion. And only great people are responsible for the birth of such varnas who, despite having the ability, are not able to be pioneers.

The only way to avoid this situation is that the person should continue to work with the wisdom of karma yoga continuously, so that those who consider him ideal can also follow the same path and uplift the society. Here is one more important thing to understand. There are also people in the society who are not ready to move from the wrong path. So what should be done with such a person? An example of consistent good conduct should be presented to that person. Seeing the useful effect of good conduct, eventually that obstinate person slowly comes on the way. There are many such examples in unknown history and present. Many people are presented for the emulation of the great hero, so that the society of that great hero also leads on the path of greatness. Who is a great hero? When a normal person has to show the path, then there are three ways to show that person the path. There is a way to provoke, The second way is to excite and the third way is to inspire. That is, there are three forms of heroism

Leadership through Instigation

Leadership through Motivation

Leadership through Inspiration

When the great person shows the path to the person through his actions, he is telling the person behind the practical way to move forward, he is reassuring people by the behavior that has been put in the practice that they too on that path Can walk up and up. Therefore, for a person who has acquired the knowledge, it is as important to do karma as for a person who starts walking on that path. So there is no such situation when a person can stay away from karma.

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