अन्तवन्त इमे देहा नित्यस्योक्ता: शरीरिण: |
अनाशिनोऽप्रमेयस्य तस्माद्युध्यस्व भारत ||
Only the material body is perishable; the embodied soul within is indestructible, immeasurable, and eternal. Therefore, fight, O descendent of Bharat.
Swamiji says; The book known as the Gita forms a part of the Mahabharata. The Gita is like these truths beautifully arranged together in their proper places—like fine garland of a choicest flowers. The scene is laid on the battlefield of Kurukshetra. There were two branches of the same race fighting for the empire of India about five thousand years ago. The Pândavas had the right, but the Kauravas had the might.
For all of us the worldly life is a continuous fight, and under the pretext of forgiveness or renunciation we live through laziness and cowardice. We have identified ourselves with our bodies. We are only body, or rather, possessed of a body
The Upanishads deal elaborately with shraddha (faith) but it hardly mentions bhakti. In the Gita the subject of bhakti is explained repeatedly, and spirit of bhakti has attained its culmination.
Gita emphasizes on Tyag and prominently talks about Nishkama karma, or work without attachment. Modern philosophy thinks what is implied by being unattached is to become purposeless.
The true Nishkama karma is neither inert, nor heartless, it should be performed with love, sympathy and one can embrace the whole world with love. The reconciliation of different paths of Dharma, and work without attachment.
Bhakti Yog-
Why a man should love God is the puzzle to be solved, until we understand that it is difficult the grasp the subject. Western philosophy lays more stress on physical aspect of man, while Bhartiya essence lies in spiritual side of mankind. In Indian context man is a soul and has a body. God is the goal of life; sense enjoyment is something which we are passing through and hoping to get better things. But it is terrible if the man had nothing but sense enjoyment as the goal.
So with men desiring a heaven full of sense-pleasure. They are like swine wallowing in the mire of the senses unable to see beyond. These can never be Bhaktas in the highest sense of the word; they can never be true lovers of God.
Jnana Yog-
In this world we find that all happiness is followed by misery as its shadow. They differ from each other in degree of intensity. We find as a fact that the same nerve systems carry good and bad sensations alike, and when the nerves are injured, neither sensation comes to us. How temporary the emotions are..and whole life we live based on emotions. There has never been anything which gives pleasure to all alike, its always relative.
Swamiji has a special mention about “know your country, know your culture”
Take America country which is the richest in the world, and which is more luxurious than any other, and see how intense the misery is, how many more lunatics you have, compared with other races, only because the desires are so keen. A man must keep up a high standard of living, and the amount of money he spends in one year would be a fortune to a man in India. You cannot preach to him of simple living because society demands so much of him in the America. The wheel of society is rolling on; it stops not for the widow's tears or the orphans' wails.
However, those who have less materialistic prosperity have much less suffering. Vedanta does not take the position that this world is only a miserable one. So, the first thought of the Vedanta is the finding of unity in the external; the One Existence manifesting Itself, however different It may appear in manifestation. "He is the One, the Creator of all, the Ruler of all, the Internal Soul of every being — He who makes His Oneness manifold. Yours (western philosophy) is the vanishing point of enjoyment of the senses — there is nothing permanent in it, it only brings more and more misery — while mine ( Sanatan) brings eternal peace.
As proved time and again, it must be that those who train themselves to live on the least and control themselves well will in the end gain the battle, and that those who run after enjoyment and luxury, however vigorous they may seem for the moment, will have to die and become annihilated. And desires/ enjoyment can never be the goal, because enjoyment can only be in nature.
Karma Yog- The word Karma is derived from the Sanskrit Kri, to do; all action is Karma. Technically, this word also means the effects of actions. Pleasure is not the goal of man, but knowledge. Watch a man do his most common actions; those are indeed the things which will tell you the real character of a great man. If big occasions rouse even the lowest of human beings shows some kind of greatness, but he alone is the really great man whose character is great always, the same wherever he be. Karma has effect on the character. No one can get anything unless she earns it. So is good will or blessings, it’s our karma that’s grants us what we deserve. With regard to Karma-Yoga, the Gita says that it is doing work with cleverness and as a science; by knowing how to work, one can obtain the greatest results. One has to put his heart and soul in his duty for good results; and not work for work sake.
Karma-Yoga, therefore, is a system of ethics and religion intended to attain freedom through unselfishness, and by good works. The Karma-Yogi need not believe in any doctrine whatever. He may not believe even in God, may not ask what his soul is, nor think of any metaphysical speculation. He has got his own special aim of realising selflessness; and he has to work it out himself. Every moment of his life must be realisation, because he has to solve by mere work, without the help of any theory, the very same findings to which the Jnâni applies his reason and inspiration and the Bhakta his love. We cannot add happiness to this world; similarly, we cannot add pain to it either. He works best who works without any motive, neither for money, nor for fame, nor for anything else; and when a man can do that, he will be a Buddha, and out of him will come the power to work in such a manner as will transform the world. This man represents the very highest ideal of Karma-Yoga.
श्रीभगवानुवाच |
बहूनि मे व्यतीतानि जन्मानि तव चार्जुन |
तान्यहं वेद सर्वाणि न त्वं वेत्थ परन्तप ||
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