Summary:

Lesson 24 show how Karma Yoga leads to success in ordinary day-to-day situations. Promotes healthy attitude & relationships with Self, World (Jagat), people, Ishvara. It invokes a sharp, deliberate, and contemplative mind.  Session's purpose is examples of putting Bhagavad Gītā chapter 3 into practice.

TOPICS COVERED:

1) Why it's impossible to fully surrender to Ishvara until you know what Ishvara is…

Complete surrender to Īśvara is the hallmark of the most spiritually evolved individual. It signifies a total willingness to relinquish control over one's body and mind, allowing them to be instruments of divine will rather than mere tools for fulfilling personal likes and dislikes. In contrast, a worldly person uses their body and mind primarily for the pursuit of pleasure, power, enjoyment, intellectual achievements, and career success.

Living according to one's likes and dislikes inevitably leads to a cycle of fleeting joys followed by inevitable sorrows. This is because everything one gains in the world is subject to change, decay, or loss. What once brought pleasure eventually loses its appeal, either because the object itself changes or because one's own tastes evolve. This endless cycle of temporary satisfaction and subsequent disappointment is the essence of samsara, the cycle of birth and death that perpetuates suffering over countless lifetimes.

On the other hand, one who has truly surrendered to Īśvara lives in a state of unwavering satisfaction, rooted in the unchanging reality of the Self. However, genuine surrender is only possible when one truly understands what Īśvara is. Without this understanding, surrender becomes misguided, akin to devoting oneself to a subjective, imagined version of Īśvara—much like a child who spends hours absorbed in video games, surrendering not to reality, but to a fleeting illusion.

To be successful in Karma Yoga—the practice of turning every action into a spiritual offering—one must first have a clear understanding of Īśvara. Ishvara is not a distant deity with a separate mind and intellect, controlling the universe from afar. Rather, Īśvara is All Knowledge and All Power, which is manifesting and unmanifesting as this very universe right now.

Consider the simple example of a white blood cell moving through your body. Its precise location changes from one moment to the next, yet you are not consciously directing this process. This seemingly ordinary phenomenon is governed by Īśvara, which orchestrates the countless intelligent processes that sustain life in each of trillions of cells that constitute your body and brain.

Or take the example of shouting. When you shout (the cause), the sound waves travel at a specific speed, reverberating through the environment (the effect). You merely exercised your free will—another gift from Ishvara—and the resulting effects, governed by the laws of physics, unfolded naturally. 

Thus, we begin to appreciate Isvara as a fundamental power, akin to gravity—a law that not only sustains life but also provides the context within which we exercise our free will. Just as gravity allows us to jump, sit, or fly with the aid of technology, Īśvara‘s laws enable us to act freely within the universe, while remaining dependent on those very laws.

Īśvara is an innocent, impartial power that facilitates the results of our actions. If you indulge in worldly pleasures, Īśvara will facilitate that cause, resulting in the effects of transient joys and inevitable sorrows. If you contemplate the unchanging nature of the Self, Īśvara will facilitate that cause, leading to the effect of mokṣa, or liberation. The choice of how to engage with Ishvara‘s laws is entirely yours.

2) What is Right Attitude According to Karma Yoga?

The “Right Attitude” in Karma Yoga involves performing actions with dedication and sincerity, while recognizing that all actions are offerings to Īśvara and that the results, whether favorable or unfavorable, are received as prasāda (a blessing) from the infallible order of Īśvara. This attitude requires aligning your actions with universal values (samanya-dharma) and your personal duties (svadharma), while relegating personal likes and dislikes to a secondary place. By understanding that the outcomes are governed by Ishvara's laws, you maintain equanimity and composure, accepting whatever comes as part of the divine order.

This means understanding that while you have control over your intentions and efforts (the causes), the outcomes (the effects) are governed by a vast, interconnected web of factors that are beyond your control. By offering the fruits of your actions to Īśvara, you align yourself with the natural order of the universe, accepting whatever results come with equanimity, whether they align with your personal likes and dislikes or not.

Example 1: Workplace Effort

Imagine you work hard on a project, putting in your best effort and creativity. Despite this, the project doesn’t receive the recognition you hoped for, or perhaps it even fails. The Right Attitude here is to recognize that while you controlled the effort you put in, the outcome was influenced by many factors beyond your control—such as market conditions, team dynamics, or client preferences. By surrendering the results to Īśvara, you can maintain your peace of mind, knowing that you did your part to the best of your ability.

Example 2: Relationships

Suppose you approach a friend with genuine concern and offer them advice or support during a difficult time. However, instead of appreciating your help, they react negatively or dismissively. The Right Attitude in this situation is to understand that their reaction is shaped by their own experiences, emotions, and circumstances, which you cannot control. By renouncing attachment to how they respond, you can continue to act with compassion without being affected by their reaction.

Example 3: Health and Fitness

Consider someone who diligently follows a healthy diet and exercise routine, yet still faces unexpected health issues. The Right Attitude here is to recognize that while you can control your lifestyle choices, the ultimate state of your health is influenced by a complex interplay of genetics, environment, and other factors beyond your control. By offering the results of your efforts to Īśvara, you can maintain a balanced approach to health, free from frustration or despair when outcomes don’t align with your expectations.

3) What is Right Action According to Karma Yoga?

In the context of Karma Yoga, Right Action is any action performed with the correct attitude and intention, aligned with both universal ethical principles (samanya-dharma) and one’s personal duties (svadharma). Right Action is not driven by personal likes, dislikes, or desires for specific outcomes, but is instead guided by a sense of responsibility, duty, and the understanding that all actions are offerings to Ishvara (God). The results of these actions are accepted with equanimity, as they are seen as part of the divine order, or prasāda, from Isvara.

Examples of Right Action:

1. Helping a Colleague at Work:

• • Scenario: You notice a colleague struggling with a task and decide to help them, even though it means staying late at the office.
  • Right Action: You assist your colleague not because you expect recognition or a favor in return, but because it is your duty to support your team and act with compassion. You offer your effort to Īśvara and accept whatever outcome arises—whether your help is acknowledged or not—as prasāda.

2. Caring for a Family Member:

• • Scenario: You take care of an elderly parent who is ill, even though it requires significant time and energy.
  • Right Action: You perform this duty with love and dedication, not out of obligation or expectation of gratitude, but because it is your svadharma (personal duty) as a child. You see this service as an offering to Īśvara and accept the challenges and rewards of caregiving with equanimity, recognizing them as part of the divine order.

3. Voting in an Election:

• • Scenario: You participate in an election by casting your vote, even though you feel your single vote may not make a significant difference.
  • Right Action: You vote because it is your responsibility as a citizen (samanya-dharma) to contribute to the welfare of society. You do so without attachment to the outcome, understanding that the result is beyond your control and is part of a larger divine order. You accept the election results, whatever they may be, as prasāda from Īśvara.

4) Basic tool for discriminating Real (Satya) from Unreal (Mithya)

In Advaita Vedanta, the process of discriminating between the Real (Satya) and the Unreal (Mithya) is foundational to understanding the nature of the Self and the world. This discrimination is based on a clear understanding of the relationship between the Subject and the Object.

Subject and Object: The Core Distinction

In the entirety of existence, we can categorize everything into two fundamental categories: Subject and Object.

1. 1. Subject:
      1. The Subject is the Knower, the conscious entity that is aware. In Vedantic terminology, this is referred to as the “Drk” (the Seer) or the “Sakshi” (the Witness), or Pramata (Knower). The Subject is the ultimate experiencer, the one that perceives, but is never itself perceived.
      2. Jñānī vs. Ajñānī in Understanding of the Subject: The understanding of the Subject (Drk/Pramātā) varies significantly between a Jnani (liberated) and an Ajnani (ignorant of true nature of Self).
         1. Ajñānī (Ignorant of the Self): The Ajñānī typically identifies the Subject with the body-mind complex. They consider the physical body and the mind as the Knower, and thus, they see themselves as limited, subject to birth, death, and all kinds of changes. This identification with the body-mind leads to the perception of duality and the belief that the Subject is just another entity within the world of objects.
         2. Jñānī (Knower of the Self): The Jñānī cognitively understands the true nature of the Subject as pure Consciousness, independent of the body-mind complex. They understand the real Subject is the infinite, unchanging, all-pervading Consciousness (Ātman). The Jñānī perceives the body, mind, and the entire world as objects within this Consciousness. For the Jnani, the Subject is not bound by space, time, or the limitations of the physical boundaries—it is Satya, the only reality.
   2. Object: The Object is the Known, anything that is perceived or experienced. This includes everything other than the Subject. In Vedantic terms, this is known as the “Drshya” (the Seen), or Prameya (known entity or Object of knowledge). Objects encompass all material entities, thoughts, emotions, sensations, and even the mind itself.

The Relationship Between Subject and Object

The Subject (Knower) is the one that knows the Object (Known). However, the Object can never know or perceive the Subject. The Object is always an inert entity that depends on the Subject for its existence as a known entity. This distinction is crucial for discriminating between what is Real (Satya) and what is Unreal (Mithya).

Let’s explore this with some practical examples:

• • Example 1: Hunger: When you experience hunger, you are aware of it. Here, hunger is the Object, something that is known. The one who knows this hunger, the conscious entity that is aware of the feeling of hunger, is the Subject. Thus, hunger is an Object (Mithya), while the Knower of hunger is the Subject (Satya).
  • Example 2: Emotions: Consider emotions such as happiness or skepticism. You are aware when you feel happy or skeptical. These emotions are Objects—they are known to you. The Knower of these emotions, the conscious entity that is aware of them, is the Subject. Therefore, happiness and skepticism are Objects (Mithya), and the Knower of these emotions is the Subject (Satya).

The Principle of Discrimination

This discernment between Subject and Object forms the basis of discriminating Satya from Mithya:

• • Satya (Real) refers to that which is unchanging, the eternal Subject, the Self (Atman), which is pure Consciousness. It is the Knower, the Witness, and is always present, independent of the objects it perceives.
  • Mithya (Unreal) refers to that which is changing, the Objects of perception, which include everything from physical objects to thoughts and emotions. Mithya is dependent on the Subject for its existence as a known entity.

Summary

If something is known to you, it is not you.

5) What is a Jivanmukta?

A Jīvanmukta is a person who has attained liberation (mokṣa) while still living in the physical body. Unlike the ordinary person who is bound by ignorance (avidyā) and identifies with the body-mind complex, the Jīvanmukta has realized their true nature as the infinite, unchanging Ātman (Self). This realization frees them from the cycle of samsāra (the cycle of birth, death, and rebirth), even while they continue to interact with the world.

Understanding the Jīvanmukta

The term Jīvanmukta is derived from two Sanskrit words: Jīvan (life) and Mukta (liberated). Thus, a Jīvanmukta is someone who is liberated while still alive. This state of liberation is not a mere intellectual understanding but a profound and direct realization of the oneness of all existence, where the Jīvanmukta perceives the entire universe as non-different from the Self.

Three Attributes of a Jīvanmukta (Wise Person)

While the qualities of a Jīvanmukta are numerous and profound, three key attributes can be highlighted:

1. Clarity in the Vision of Oneness

A Jīvanmukta enjoys a clear and unwavering vision of oneness amidst the apparent diversity of the world. This clarity comes from the realization that everything in the universe is a manifestation of the same underlying reality—Brahman. They see everything as an expression of the same Brahman, and this vision guides their interactions with the world.

2. Equanimity in the Face of Emotions and Dualities

A Jīvanmukta recognizes their emotions, like all other phenomena, are part of the transient world (Mithya) and cannot touch the true Self (Ātman). This type of objectivity towards emotions does not mean that the Jīvanmukta is devoid of feelings, but rather that they are not enslaved by them. The Jīvanmukta understands that the Self is beyond the dualities of pleasure and pain, success and failure, or praise and criticism. They remain equanimous, knowing that all experiences are guided by the infallible cosmic order (Ishvara).

• • • • Example from Bhagavad Gita (BG 14.24): The wise person is described as one who remains balanced in pleasure and pain, understanding that both are inevitable parts of life. This equanimity is a hallmark of a Jīvanmukta, who does not seek to avoid pain or chase after pleasure, but sees both as opportunities for growth and deeper understanding.

3. Non-Judgmental Attitude and Humility

A Jīvanmukta does not judge the world or the people in it based on superficial appearances or the forms they assume. They understand that all forms are manifestations of Ishvara. This understanding leads to a deep sense of humility. As ultimately even jivanmukta needed so many people and resources to be blessed with clarity of what-is.

Additional Insights on the Jīvanmukta

• • Relationship with Desire: A Jīvanmukta understands that desires are part of the natural order (vyāvahārika). They do not reject desires nor are they swayed by them. Instead, their desires are aligned with Dharma (righteousness) and originate from a larger perspective that considers the well-being of all. The Jīvanmukta chooses their roles in life—whether as a public figure, householder, or renunciate—with wisdom and objectivity, understanding that all actions are offerings to Ishvara.
  • Ordinariness: Despite their profound realization, the Jīvanmukta often appears more ordinary than the most ordinary worldly person. To the ego-centric mind, the Jīvanmukta may seem insignificant or go unnoticed, as they do not seek attention or validation.

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16 Oct 2018