Class Notes by Bhargavi
The difference between people who live by the philosophy of “Might is right” (Live and let die) and those who live by the philosophy “Right is might” (Live and let live) is culture! More cultured people are sensitive to themselves and others and therefore know that being right is stronger than having might. They realize the value of themselves and others. Culture cannot be faked, it comes through practice. Our course is to help us practice Bhagavad Gita. This month is focused on applying Gita for “working”.
In Chapter 4 verse 16, Bhagwan Krishna says that even wise people (Kavi) are confused/deluded about what work is. Since we are not wise yet, it is natural that we also learn about what is work and its purpose.
Chapter 5 verse 8: Bhagwan Krishna enumerates to Prince Arjuna a series of actions like eating, hearing. He emphasizes that throughout all these actions, we should have the feeling that we are not the doer (do it with humility). If you get, then you have to give. Getting is called prasad buddhi and giving is called Arpana buddhi. Most of the time when we study Vedanta, we feel that Arpana buddhi leads to Prasada buddhi. Here, we reverse the order and understand that the more we receive (Prasada), we should feel cheerful and be more dedicated (Arpana) to sharing the privilege as a result. The fact that you can hear, see, think…that should lead to wanting to give back to creation and creator. This is called “paying it forward”. We should however, pay it forward in a way that the world needs. This is true in any setting, serving in an organization, looking after family, in your profession etc.
Chapter 13 verse 11: Bhagwan Krishna is sharing that everything He has taught so far should be practiced always. 20 virtues have been shared thus far by Vivekji in various platforms. General symptom of fear is failure and the source of this symptom is ignorance. When we forget that our nature is existence, awareness, joy, we fear death, sorrow and unknown. The solution to the source of the symptom is responsibility, or Dharma! Dharma as a verb means that which integrates. Our responsibilities integrate our Body, mind, intellect, we become cohesive and stronger. The way to internalize this solution is by resolution. The way to stay strong with our responsibilities is by having a purpose. If we engage in our actions with the Bhava (feeling) of Dharma (responsibility), then we will drop all vices (complaining, laziness, comparing) including dislike for the work we do. Dislikes go away when we know that the action we are engaged in is our responsibility! Letting go of likes and dislikes is the first step towards Sanyasa. This involves letting go of things internally…not externally. Our responsibilities will carry on till death and if we are born again without having achieved enlightenment, more responsibilities will come again.
This knowledge is not just in our Atma, but it is knowledge of the Tattva. This means that we have to feel the divinity in not only ourselves but also in others. Evolution of feeling the divinity in an icon is to feel it in our heart (Madhyama) and further final evolution is to see divinity in others (humans, animals, etc). In Sanatana Dharma, Dharma cannot be overemphasized. There are six types of Dharma: Samanya dharma, general responsibilities of all human beings. Vishesha dharma: specific responsibility of the individual. Ashrama dharma is pertaining to the stage of life one is in (Grahastashrama, Vanaprashtha, Sanyasa etc). In micro sense it is known as Varna dharma (color)…dharma of a tamasic person is to be more rajasic and that of a rajasic person is to be more sattvic. Pravasa dharma, dharma when we travel (don’t make much noise) and Ᾱpat dharma means responsibility during emergency. All these responsibilities indicate that Bhagwan is telling us not to justify not being engaged in our dharma. We can never be on vacation from Dharma, from remembering God. Acharya Shankara’s commentary on this suggests that we should forever be meditative on our nature.
Bhagwan goes on to say that whatever was said earlier is Jnana, by that He means the 20 virtues. He is calling the virtues as Jnana. In oneness, there are no vices. Vices can only exist in Dvaita (duality). If oneness is the cause, effect is virtues. Bhagwan Krishna says that virtue is the effect and if you follow the virtues, it will take you to the cause (oneness). More virtuous one is, less one feels separate from others and themselves. Someone who is patient feels that everyone they are interacting with is an infant, just like parents are with their children. Purity of mind prepares one for knowledge to be authoritative. In Gurudev’s talks on Vivekachudamani, Gurudev talks about quality of obedience that a student should have towards the Guru, implicit obedience. If we are trained in obedience, when the Guru feels we are ready, He will instruct us with the knowledge “Tat Tvam Asi” and the student will realize “Aham Brahmasmi”. When knowledge stays purely intellectual without orientation on faith, it does not become authoritative. Bhagwan Krishna closes this shloka by saying that Ajnana (ignorance) is anything that is not encouraging virtues.
Work is every action we are engaged in. Result of any work we are engaged in should be conversion from values to virtues. If this conversion does not happen, that would mean that we are engaged in Adharma. Then there will be no Happiness. Even though Ravana won the fight with Jatayu, in the end it was Jatayu who was victorious as his purpose was serving the Lord. Similarly, when Sugreeva was defeated by Ravana, Lord Rama instructed him to know his true nature and capacity. Sugreeva had forgotten that defeating Ravana was Lord Rama’s responsibility. Thus, the more we know who we are (guna), more we will align our Karma!