Abstract
Karma / कर्म
Man is bound by actions. All action is impelled by the Jeeva Shakti (Life Force). The vesture(परिधान) worn by this Life Force is the body. The body is the agency for the performance of Karma. It is also the product of karma (one's past actions). In a sense, the body and karma are one.
The actions performed by men are described as karmas. To reap the fruits of their actions, they take birth in bodies. Hence, man is represented as bound by karma. It is for experiencing the results of one's good and bad deeds that one takes birth.
Religious practices will not lead to God-realisation. We are familiar with the pairs of opposites like good and bad, sin and merit, truth and falsehood. The performance of Vaidheek Karmas (prescribed religious rites) like Yagnas, Yaagas(sacrificial rites) charity and penance, is regarded as Punya Karmas (meritorious actions). While engaged in these acts, if a person is concerned with worldly gains, Ahamkaara (egotism) arises.There is the feeling, I am doing these sacred rites. On the other hand, indulging in evil deeds like fraud, cruelty and deceit, man forgets his higher nature and is oblivious to the consequences of his actions. Involvement in actions, whether good or bad, results in bondage.
The chains that bind may be made of gold or of iron, but they are chains all the same. Good deeds alone cannot be the means of liberation. The Vedhas (ancient spiritual scriptures), the Upanishaths, the Bhagavad Gita and the Brahma Suuthras have declared that rituals and religious practices will not lead to God-realisation. As they are external acts, they are related only to the body. They are not conducive in any way to the development of the inner vision. Only when one is able to get rid of egotism and attachment can one develop the inner vision. Saakshaathkaara (realisation of Divinity) cannot be attained by rituals.
Self Realization / आत्मानुभूति
Perception of the unity of the divine is wisdom. The sense of duality must be eliminate to realise the oneness of the Absolute.
Knowledge of the true Self dawns in man when he has purity of the heart. This purity can he achieved only through Karmas. The BODY, the MIND and the SOUL, all three are involved in the human entity. They are inextricably interdependent. When they become disparate, life loses its meaning.
When the body is subject to the mind and the mind is controlled by the soul, life finds fulfillment When the body alone is predominant, the human descends to the level of the animal. When the mind prevails over the body and the sensory organs, the human level is attained. When the soul prevails over the mind and. The body, Divinity is realised. Purification of the heart is the basic goal of life Recognising this fact, the Bhagavad Gita has indicated a three-stage path to divinity. Engaging the body in good deeds, using the mind to develop good thoughts and human qualifies and to contemplate on God through Upaasana (worshiping the Divine) man reaches the stage when, like a river joining the ocean, he merges in the Brahman. This is the process by which the human becomes one with the Divine. Whatever scriptures one may study, whatever saadhanas (spiritual efforts) one may practice or pilgrimages one may make, unless one succeeds in getting rid of the impurities in the heart, life will remain worthless and meaningless. Purification of the heart is the essence of all scriptural teachings and the basic goal of life.
Sva-Dharma / त्याग
In this context, the Bhagavad Gita refers to Swa-dharma (duties that accord with one's nature) and Para-dharma (duties prescribed for others) and says that Swa-dharma is conducive to the ennobling of the individual, while Para-dharma is fraught with fearful consequences. Adhering to one's dharma is commendable,
while practicing Para-dharma is full of dangers." Swa-dharma does not mean the dharma (duty) relating to any caste, community, race or religion. Swa means soul. It is the dharma that is related to soul, that is Swa-dharma (Divine duty). Para-dharma is dharma related to the body consciousness. All duties associated with the external world are comprised in Para-dharma.
These duties will inevitably involve one in the bonds of संसार (worldly life). Though they may confer temporary pleasures they are bound to result in fear and anxiety.
In performing good deeds do not develop ego, In performing Yaagas, Yajnas and other Vedhic rituals, there is the danger that they may become instruments of bondage. We must ensure that in performing these good deeds, we do not develop ego or attachment. 'When anything is done with attachment or desire, it results in actions which lead to rebirth. Yaagas and Yajnas are expected to take one to Swarga (heaven). But how long can the stay in heaven last? When the fruits of the good deeds have been enjoyed, one has to be born again on earth. When the accumulated merit is exhausted, one re-enters the mortal world.
Viable / करनेयोग्य
One must therefore seek what is permanent and eternal. That can be realised only through nishkaama karma (desireless action). Every action done without ego leads to divinity. Ignoring this truth, man indulges in meaningless actions. People recite the Bhagvad Gita, achieve proficiency in clarifying it, but do not live up to the message. The Bhagavad Gita is interpreted in many ways,
According to one's whims and fancies. The Bhagavad Gita and other Vedic scriptural texts are like the Kalpavriksha (the Wish-fulfilling Tree). They lend themselves to varied interpretations and meanings. But, what matters is not the manifold interpretation, but the understanding derived from actual experience. Without putting into practice the teachings of the Bhagavad Gita, we cannot derive the bliss that can be got from it. Reciting the Bhagavad Gita endlessly or listening to it will be of no avail if nothing is done to purify one's heart and get rid of evil qualities like ego, selfishness and pride. It is better to put into practice a single stanza of the Bhagavad Gita than to get by heart all the 700 verses (slokhas).
No spiritual study or saadhana can help to purify one's heart unless one makes the effort himself. And when the heart is purified, it becomes a worthy abode for the Divine.Whatever you do you must regard it as a duty done without any motive of self-interest or selfish gain. It is only when all actions- whether they be Yaagas or Yajus or Thapas or any kind of saadhana--are done as offerings to the Divine, will they become sanctified and liberating. Through Icchaa-shakti karmas (desire filled actions) we take birth, through anaa-sakti karmas (desireless actions) we can attain freedom from re-birth.
Let's understand more in detail and go from there....