In response to Arjuna's question about difference between Sanyasa and Tyaga shri Krishna provided several contemporary definitions of tyaga. He then enumerated three types of tyaga based on the three gunas.(1/n)
The foremost is sattvic where the individual performs his duty without attachment to the reward. Shri Krishna analyzed the five factors that are involved in any action : the foundation, the doer, the instruments, energy and divinity.
(2/n)
He then analyzed three factors that compel us to act: knowledge,action and the sense of doership.These three as well as intellect,fortitude and joy were each categorized as sattvic, raajsic and taamsic. It proves that that nothing is free from the effect of these three gunas(3/n)
Self analysis of our mentality enables us to select our duty towards society which is classified as brahman, kshatriya, vaishya and Shudra. By engaging in our duty and offering our actions to God, we can purify our mind and reach the state of gyan, nishtha and yogyata.(4/n)
When seekers reaches this stage, they engage in a life of monkhood, enabling them to contemplate upon the nature of the Aatma, the self and remain devoted to that knowledge as gyan and nishtha, the final stage in the spiritual journey.(5/n)
"Abandon all varieties of dharmas and simply surrender unto me alone. I shall liberate you from all sinful reactions, do not fear."
(6/n)
To comprehend this instruction of Shree Krishna, we need to understand the term dharma. It comes from the root word dhṛi, which means “responsibilities, duties, thoughts, and actions that are appropriate for us.” (7/n)
"इदं ते नातपस्काय नाभक्ताय कदाचन |
न चाशुश्रूषवे वाच्यं न च मां योऽभ्यसूयति ||"
"Gita should never be explained to those who are not devoted. It should also not be spoken to those who are averse to spiritual topics, and especially not to those who are envious of me." (8/n)
"Those who delivers this most confidential knowledge of Gita amongst my devotees, perform the greatest act of love. They will come to me without doubt."(9.1/n)
"श्रद्धावाननसूयश्च शृणुयादपि यो नर:|
सोऽपि मुक्त: शुभाँल्लोकान्प्राप्नुयात्पुण्यकर्मणाम्"
"Even those who listen to this knowledge with faith and without envy will be liberated from sins and attain the auspicious home where the pious dwell"(9.2/n) #purushottammaas #SanatanDharma
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In this chapter shri Krishna analysis,, svabhava(nature) through studying what food we eat, how does it affect our nature, and what actions we perform. (1/6)
The bulk of the chapter is analysis of food, sacrifice, charity and penance. Yagna(sacrifice) represents our duty towards God. Daan(charity) represents our duty towards human beings and tapasya(penance) represents our duty towards ourselves.(2/6)
All of this are classified into three types:Sattvic, Rajsic and Tamsic. Penance is further classified into three components:physical, mental and speech. According to Krishna one shouldn't harm ourselves or others while performing penance.(3/6)
The theme of 16th Adhyay is the analysis of divine(Daiva) and devilish(Asur) qualities that are present in every human being. Further, shri Krishna lists the qualities of divine and devilish humans.(1/7)
Fearlessness and purity of mind are the qualities of divine, while ostentation and arrogance are the qualities of devilish. According to him the divine qualities are a stepping stone towards self-realization and liberation, but the devilish qualities are a slippery slope.+(2.1/7)
Towards never-ending bondage and sorrow. Extreme materialism is considered no different than devilish nature. Shri Krishna says, the people with devilish nature are steeped in delusion and ignorance. Instead of bringing happiness, their infinite desires bring them worries.(2.2/7)
This chapter summarizes the entire essence of not just Gita but also all the Vedas. It covers four topics:what is the world, who Krishna is, what is God and what is relationship between him, the world and God.(1/7)
Our existence in this world is illustrated using an upside down tree. The root of this tree is God, wielding the power of Prakriti, the Brahman, the eternal essence with attributes. Our existence in this world, is the outward growth of the tree.(2/7)
This growth is fueled by sense objects which are in the form off sprouts or buds. Each sense object guarantees desires, which generates actions, which binds us to rhe branches of the tree. The only way to get rid of the endless cycle of desire and action is(continue..)(3.1/7)
The three gunas sattva, rajas, and tamas are based upon a person's disposition. The gunas keep the eternal Self bound to the physical body. Sattva binds by attachment to knowledge and joy(continue...)(1.1/5)
...rajas by passion and activity, and tamas by laziness and sleep. Of the three, sattva has the power to uplift a person and lead to enlightenment because it is connected to wisdom. The other two create stasis, or drag a person down.(1.2/5)
Conversely, sattva without attachment can help a person leave the cycle of death and rebirth(attain moksh). Krishna names sattva as the "ruling trait" of a person who is on the path of understanding and knowledge.(2/5)
Summary of #ShriBhagwadGita Adhyay 13-क्षेत्र-क्षेत्रज्ञविभागयोग
In this chapter krishna describes three elements:The field, the knower and the object of knowledge. The field describes the physical world. When Krishna describes field he mentions 5 elements and 10 senses.(1/7)
The five elements includes: Earth, air, fire, water and space. The 10 senses can be divided into two parts: Sensory and Motor. Sensory faculties include sight, hearing, smell, taste and touch. And motor faculties includes:Hands, legs, voice, genitals, and anus.(2/7)
Humans experience physical world through these senses. The body is the representation of all these factors. he body is born, it grows, it stays, it produces by-products, then begins to decay, and at the last stage it dies. Therefore the field is a temporary material thing.(3/7)
This chapter deliberates between bhakti yoga or love for God and worship of the unmanifest God, through intense study and meditation. Bhakti yoga is more directly tied to karma yoga or yoga of action.(1/6)
The path of understanding through study and meditation provides a path to union with the unmanifest form of God. All routes lead to the same end: freedom from the endless cycles of birth and rebirth(Attaining Moksh).(2/6)
Krishna tells arjuna that the path of those meditating on the unmanifest is much more arduous because for the embodied things the unmanifest is obscure. Because without a face or shape of God, its more difficult to focus in meditation and worship.(3/6)