Tyag

 

The Supreme Divine Personality said: Giving up of actions motivated by desire is what the wise understand as sanyās. Relinquishing the fruits of all actions is what the learned declare to be tyāg.

Commentary

Kavayaḥ are the learned. Shree Krishna states that learned people consider sanyās as the renunciation of works. Those who renounce works for material enjoyment and enter the renounced order are called karm sanyāsīs. They continue to do some of the nitya karm (daily works for the maintenance of the body), but they renounce kāmya karm (works related to acquisition of wealth, progeny, prestige, status, power, etc). Such works bind the soul further in the wheel of karma and lead to repeated rebirths in the samsara of birth and death.

Vichakṣhaṇāḥ are the wise. Shree Krishna states that wise people lay emphasis on tyāg, meaning “internal renunciation.” This implies not relinquishing the prescribed Vedic duties, rather renouncing the desires for enjoying their fruits. Therefore, the attitude of giving up attachment to the rewards of actions is tyāg, while the attitude of giving up works is sanyas. Both sanyās and tyāg seem plausible and reasonable options to pursue for enlightenment. Of these two courses of action.

If you are unable to even work for Me in devotion, then try to renounce the fruits of your actions and be situated in the self.

Commentary

Beginning with verse 12.8, Shree Krishna gave three ways for Arjun’s welfare.  In the third, He asked Arjun to work for Him.  However, that also requires a purified and resolute intellect.  Those who are not yet convinced about their relationship with God, and have not yet made God-realization the goal of their lives, may find it impossible to work for His pleasure.  Therefore, Shree Krishna now gives the fourth alternative for welfare.  He says, “Arjun keep doing your works as before, but become detached from the fruits of your actions.”  Such detachment will purify our mind from the modes of ignorance (tamas) and passion (rajas), and bring it to the mode of goodness (sattva).  In this way, renouncing the fruits of our efforts will help remove worldliness from our mind and strengthen the intellect.  Then, the purified intellect will more easily be able to comprehend transcendental knowledge, and we will be able to move to the higher levels of sādhanā. 

Mat karma

 अभ्यासेऽप्यसमर्थोऽसि मत्कर्मपरमो भव ।

मदर्थमपि कर्माणि कुर्वन्सिद्धिमवाप्स्यसि ॥ १० ॥

abhyāse ’py asamartho ’si
mat-karma-paramo bhava
mad-artham api karmāṇi
kurvan siddhim avāpsyasi

Synonyms

abhyāse — in practice; api — even if; asamarthaḥ — unable; asi — you are; mat-karma — My work; paramaḥ — dedicated to; bhava — become; mat-artham — for My sake; api — even; karmāṇi — work; kurvan — performing; siddhim — perfection; avāpsyasi — you will achieve.

Translation

If you cannot practice the regulations of bhakti-yoga, then just try to work for Me, because by working for Me you will come to the perfect stage.

Purport

One who is not able even to practice the regulative principles of bhakti-yoga, under the guidance of a spiritual master, can still be drawn to this perfectional stage by working for the Supreme Lord. How to do this work has already been explained in the fifty-fifth verse of the Eleventh Chapter. One should be sympathetic to the propagation of Kṛṣṇa consciousness. There are many devotees who are engaged in the propagation of Kṛṣṇa consciousness, and they require help. So, even if one cannot directly practice the regulative principles of bhakti-yoga, he can try to help such work. Every endeavor requires land, capital, organization and labor. Just as in business one requires a place to stay, some capital to use, some labor and some organization to expand, so the same is required in the service of Kṛṣṇa. The only difference is that in materialism one works for sense gratification. The same work, however, can be performed for the satisfaction of Kṛṣṇa, and that is spiritual activity. If one has sufficient money, he can help in building an office or temple for propagating Kṛṣṇa consciousness. Or he can help with publications. There are various fields of activity, and one should be interested in such activities. If one cannot sacrifice the results of his activities, the same person can still sacrifice some percentage to propagate Kṛṣṇa consciousness. This voluntary service to the cause of Kṛṣṇa consciousness will help one to rise to a higher state of love for God, whereupon one becomes perfect.

Amrit

 https://youtu.be/ps8AU0BQhaE

https://youtu.be/lBUxbFU0E9E

Bogta

 

Some stories for children.

 Hanuman once applied Sandoor all over his body for Ramas long life.

A particular incident was when Sita put sindoor on her forehead, Hanuman asked her why. To this, she replied that since she is the wife and companion of Lord Rama, the sindoor was a sign of her unconditional love and respect. Hanuman then covered his entire body with sindoor to prove his love for Lord Rama. Lord Rama was really impressed by this and granted a boon that those who worshiped Lord Hanuman in the future with sindoor would see all their difficulties go away.

After Lord Ram became the King, once, when the court was adjourned, Narada – known for creating disharmony between Ram and Hanuman – asked Hanuman to greet all the sages except Vishwamitra, since he was a King once. Hanuman did so, but it did not affect Vishwamitra.

Narada went on and instigated Vishwamitra, which angered him so much that he went to Ram and asked him to punish Hanuman to death. Vishmamitra being his guru, Ram could not ignore his command and punished Hanuman to death by arrows. Next day in the field, the statement was to be executed, but all arrows failed to do any harm to Hanuman as he kept chanting Ram!

Since Ram had to abide by his Guru’s word, he decided to use the Brahmastra. To the surprise of all, Hanuman’s chants of Ram even failed the most powerful Brahmastra! Seeing this, Narada went to Vishwamitra and confessed his mistake, stopping the ordeal.

Bhima was also the son of Vayu (the Lord of the Winds). One day, when Bhima was searching for a flower parijata his wife wanted, he saw a monkey sleeping with his tail crossing the path. He asked him to move his tail. But the monkey didn’t do it and asked Bhima to move it. Bhima was very arrogant with his strength. Nevertheless, he couldn’t move or lift the tail. Therefore, he realized that this was not a mere ordinary monkey. It was none other than Hanuman. He lied there just to reduce the arrogance of Bhima.

When Sita gave Hanuman a beautiful pearl necklace as a gift he politely declined it saying he doesn’t accept anything that is devoid of Ram’s name. To prove his point, the ardent devotee then ripped off his chest to reveal an image of both of them

anugita.

 After the great fratricidal war of the Mahābhārata was over, and the Pandavas had become sole and complete masters of their ancestral kingdom, Krishna and Arjuna--the two interlocutors in the Bhagavad-Gita--happened to take a stroll together in the great magical palace built for the Pāṇḍavas by the demon Maya. In the course of the conversation which they held on the occasion, Kṛṣṇa communicated to Arjuna his wish to return to his own people at dvaraka, now that the business which had called him away from them was happily terminated. Arjuna, of course, was unable to resist the execution of this wish; but he requested Krishna, before leaving for Dvārakā, to repeat the instruction which had been already conveyed to him on 'the holy field of Kurukshetra.,' but which had gone out of his 'degenerate mind.' Kṛṣṇa thereupon protests that he is not equal to a verbatim recapitulation of the Bhagavad-Gita, but agrees, in lieu of that, to impart to Arjuna the same instruction in other words, through the medium of a certain 'ancient story'--or purātana ithihasa. And the instruction thus conveyed constitutes what is called the Anugītā, a name which is in itself an embodiment of this anecdote.

SPN

Kartathve lokakaryanam varatve parinisthita. 

Three types of devotees: the sanishta, parinisthita and nirapeksa in order to bring unity to the whole of the Gita. The sanistha bhakta follows the gradual process: niskama karma yoga (varnasrama), followed by jnana yoga, astanga yoga, and finally bhakti yoga. Thus all the processes described in the first six chapters can be considered essential for the sanishta bhakta's development. The parinisthita bhakta directly engages in the devotional processes of hearing and chanting as his main sadhana. He also performs varnasrama rules, but without attachment, only to set an example for less advanced persons who do not have strong faith to practice bhakti as their main sadhana. The nirapeksa bhakta performs only bhakti and rejects the rules of varnasrama. He is usually a renounced person. The latter two types of devotees are called ananya bhaktas or pure devotees, though they are practicing sadhana. They are considered superior because of their direct practice of bhakti. These two types are described in the middle six chapters, and at the conclusion of the Gita. This explanation of the relationship of varnasrama to bhakti may be useful to readers for application in their own lives."