Chapter-5: Part-2, Bhagavad-Gita; Nitya, Naimittika, Kamya and Nishidda karmas/actions

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Learning Objectives

1. Identify the four types of Karma /actions (obligatory, occasional, desire-motivated, and forbidden) and the goal of the enlightened soul to transcend the karmic cycle.
2. Distinguish between the enlightened Self (Atman) and the acting ego, understanding how ignorance (Avidya) creates the illusion of doership and the cycle of karma.
3. Grasp the concept of the Supreme Self (Parabrahman) as detached from actions and outcomes, existing beyond the duality of good and evil.
4. Appreciate the significance of Self-knowledge (Jnana) in revealing the true nature of the Self as pure awareness and achieving liberation from the illusion of separation

1. Introduction

Sri Krishna delves into the intricacies of renunciation and the nature of the Supreme Being. The Self, as the primal force behind all actions, remains untouched by the consequences, acting neither as the doer nor being accountable for outcomes. Those ignorant of this truth remain entangled in delusion. However, the enlightened, freed from ignorance by Self-realization, attain a transcendent state, embracing a universal perspective.

The Path to Realization:

• Renunciation before meditation: Sensual pleasures are fleeting and ultimately lead to suffering. Craving them binds us to the cycle. True renunciation involves letting go of these desires and turning inward.
• Taming the mind: Wise souls understand this impermanence and prevent desires from taking root. They cultivate inner peace and focus on the Self within, gradually freeing themselves from worldly attachments.
• Meditation as a tool: A subdued mind becomes ripe for meditation, the key to unlocking the ultimate Self. The chapter concludes with practical tips for meditation practice.

1.1 The enlightened self

Free from outer desires and inner urges, the Self dwells peacefully within the body, neither acting nor prompting action. This is the essence of true renunciation, not a physical escape but a mental detachment from worldly distractions. The “city of nine gates” symbolizes the body with its senses. Within this structure, the Self guides life’s activities without itself being the doer. An enlightened soul, identified with this Self, observes the world with equanimity, unaffected by desires or attachments.

Karma, the totality of actions, can be categorized into four types:

Nitya Karma (Obligatory duties):

Regular meditation or prayer practices.

Daily offerings to deities in a religious context.

Observance of rituals prescribed by one’s faith.

2. Naimittika Karma (Special Occasion Actions):

Performing religious ceremonies during festivals.

Rituals conducted during significant life events like weddings.

Participating in community celebrations and rituals.

3. Kamya Karma (Desire-Motivated Actions):

Engaging in philanthropy for personal satisfaction.

Performing actions with the aim of achieving success or recognition. Seeking medical treatment to cure an ailment.

4. Nishiddha Karma (Forbidden Actions):

Engaging in theft or robbery.

Committing acts of violence or harm towards others.

Violating ethical or legal principles knowingly.

The enlightened soul focuses on exhausting past karma, not accumulating new ones. Established in Self-knowledge, they are free from the illusion of “I” and “mine,” neither acting nor causing others to act. Ultimately, their soul merges with the divine, leaving the city of nine gates behind.

1.2 Idea of action- Maya

The Bhagavad Gita provides profound insights into the Supreme Self (Parabrahman) and its connection with the world. Unlike traditional depictions of God, this passage explores the inner journey of the Self rather than adhering to ritualistic portrayals. At its core, a key principle emerges: the Supreme Self isn’t an initiator of actions. It doesn’t control agency, assign outcomes, or engage in such roles. Instead, these aspects are orchestrated by the forces of nature (Prakriti). This idea contrasts with the notion of a divine puppet master, emphasizing the true nature of the Self as detached and unbound.

However, the Self doesn’t exist in isolation; it interacts with physical, mental, and causal bodies, forming a complex relationship with the material world. This interaction, fueled by ignorance (Avidya), gives rise to the illusion of ego. The ego, influenced by nature’s whims (Swabhava), assumes the role of a doer and reaper of consequences, mistakenly identifying itself as the agent of actions. Liberation from this cycle of self-deception is attainable through Self-knowledge (Jnana). This knowledge reveals the genuine nature of the Self as pure awareness, detached from egoic limitations. Identifying with this unconditioned Self allows liberation from the karmic cycle and the burden of duality.

From the liberated Self’s viewpoint, concepts like duty, work, and results lose relevance. The Supreme being, characterized by Sat-Chit-Ananda (Existence-Knowledge-Bliss), transcends the dualities of good and evil. The world’s drama of virtue and vice becomes a mere play of Prakriti, with no impact on the absolute reality of the unattached Self. Unveiling this reality constitutes the essence of the spiritual journey. Similar to sunlight passing through clear glass, the true Self shines through pure consciousness. Yet, ignorance acts as a prism, creating a seemingly intricate world of plurality. Removing this ignorance through Self-knowledge allows rediscovery of the oneness of the true Self with Brahman, the ultimate reality.

This journey isn’t about attaining something new; it’s about recalling what we already are. It involves peeling away layers of illusion to rediscover the eternal, unattached Self within us. It’s a path leading to peace, freedom, and ultimate liberation.

Key Takeaway Points:

1. The Supreme Self remains detached from creating agency, actions, or their corresponding outcomes.
2. The ego, conditioned by Divine Maya, acts as the performer and beneficiary of actions, not the Atman.
3. Liberation occurs when the Self detaches from its conditioning by nature or Divine Maya.
4. The law of Karma applies to embodied beings, and liberation comes through realizing one’s identity with the Lord.
5. Knowledge is a rediscovery, removing ignorance, and the Self is characterized by awareness, consciousness, or the Atman.

1.3 Result of Knowledge of the Supreme

By fixing their minds on the Supreme Self, realizing their identity with it through constant meditation, individuals reach a state of no return. Their sins are eradicated by knowledge, and the world ceases to exist for them. Self-Realization becomes their ultimate goal, ensuring they don’t reincarnate, escaping the sway of maya.

1.4 Characteristics of a man of perfection or a knower of Brahman

The wise see no difference, like the ocean embracing every wave as one. For them, a Brahmin, cow, elephant, dog, or outcast — all reflect the same divine Self. This equal vision stems from recognizing the Self, pure and boundless, shining through every form, untainted by limitations like caste or nature. Just as sunlight illuminates all, their gaze penetrates past appearances to perceive the single, immortal Self untouched by the three Gunas.

This state of perfect equanimity, where the created world loses its hold, can be attained here and now. By calming the mind and achieving Divine stillness, the egocentric illusion dissolves, revealing the Self in its unblemished glory. Such liberated beings, bathed in Brahman’s perfect evenness, dwell effortlessly amidst both purity and impurity, realizing their oneness with the eternal, all-pervading Truth.

Key points:

1. Equality in Diversity: True wisdom lies in seeing the same divine essence in all beings, regardless of their outward appearances or societal labels. Brahmins, cows, dogs, outcasts — all share the same immortal Self.
2. Transcending Limitations: The Self, unbound by the three Gunas, shines through every form, untouched by limitations like caste, nature, or even bodily impurities. Wise individuals recognize this and see beyond the superficial veil.
3. Liberation in this Life: Achieving perfect equanimity in all situations is not a distant dream. By stilling the mind and aligning with the Divine, one can transcend the ego, realize the Self, and experience liberation right here and now.

1.5 Lust and anger are the greatest enemies

Mastering desire and anger signifies true yogic prowess. These potent adversaries disturb inner peace, demanding determined efforts for eradication. A genuine Yogi, content and serene, conquers the turmoil of desire and anger. Desire, a yearning for pleasure, and anger, arising from obstacles, lead to mental agitation. The Yogi, liberated from likes and dislikes, embraces self-equanimity, ensuring perpetual happiness in this life. Sri Krishna implies that conquering desire and anger brings profound joy within the worldly existence.

1.6 What kind of yogi attains brahman?

Inner Joy Through Self-Realization: True happiness and freedom don’t come from external pleasures but from inner peace and self-knowledge. By controlling desires, overcoming attachments, and realizing the Self, one attains the blissful state of Brahman. This inner journey leads to becoming a “Jivanmukta,” liberated even while in the body.

Two Paths to Liberation: The chapter presents two paths to achieve this liberation:

• Karma Yoga: This path emphasizes selfless service and dedication to the Divine in all actions. Through this selfless work, the mind and ego are purified, leading to knowledge and ultimately liberation.
• Dhyana Yoga: This path focuses on inward meditation and contemplation. By controlling the senses, calming the mind, and fixing gaze on the Self, one attains self-realization and liberation.

Knowing the Self as the Ultimate Goal: Both paths converge on the realization of the Self as the true essence behind the ego. This Self is the universal Lord, the source of all joy and peace. Knowing this Self, not just intellectually but experientially, is the ultimate goal of spiritual practice.

Key points:

1. Happiness and liberation come from within, beyond worldly desires.
2. The yogi achieves perpetual liberation through self-discipline and meditation.
3. Engaging in selfless actions for the common good is an integral part of spiritual practice.
4. Liberation can be attained through intense devotion to self-knowledge or step-by-step purification and renunciation.
5. Recognizing the Self as the supreme ruler within brings eternal peace