22 - Arjuna’s Conflict and Karma-Yoga | Swami Tattwamayananda

Chapter 3 Verses 1,2,3. The lecture was given by Swami Tattwamayananda on October 11, 2019.
-First and second chapters of Gita provide background on this entire spiritual classic. 55th through 72nd verses of 2nd chapter of Gita discuss the characteristics of an enlightened person.
-Second chapter concludes with: “In this state of Brahmi-Sthithi, one becomes fully established in Brahman, attains oneness with the all-pervading Absolute Reality, and is fully liberated from the life-cycle of birth and death (Brahmi -Nirvana)”. Buddhism’s ultimate goal of human existence through Ashtanga-Yoga is Nirvana, which is more or less identical to this state of spiritual attainment .
-Gita starts with Arjuna’s predicament towards a duty that he is expected to do, but that is unpleasant to him.
-To address Arjuna’s predicament, Lord Krishna first instructs Arjuna with the knowledge of Atman, which is within all of us – which is eternal, imperishable, immortal and cannot do harm to anyone. All things at the empirical level are transient. A man of refined wisdom doesn’t worry about what happens to the body, as he knows that within the body is the immortal Atman.
-Lord Krishna then instructs Arjuna with the knowledge of Karma Yoga. One should do his Swadharma, which is duty that naturally comes to us by virtue of our qualification and fitness.
-Lord Krishna then instructs Arjuna with the characteristics of an enlightened person who remains steady in spiritual wisdom and contented in his true nature.
-Lord Krishna finally instructs Arjuna about the highest state – Brahmi-Sthithi.
-Arjuna misunderstands the essence of all these instructions. He thinks that is he has a choice of (1) Karma Yoga, where action is involved OR (2) Brahmi-Sthithi, where no work is involved (as he wrongly interprets it) . He thinks he can avoid his predicament by choosing the highest state. He did not realize that people like Buddha/Christ, who realized this highest state, were very active after realizing that state.
-Arjuna thinks that he can avoid the problems and work by avoiding it. This is a very serious misunderstanding. That was why Arjuna was in need of a proper understanding of the dynamics of Karma-Yoga.
-Arjuna’s conflict tells us that he was a man of some refinement. Conflict doesn’t exist for people in two categories: (1) Who become like Buddha (2) Who are spiritually no different from animals. All great concepts in humanity came from people who experienced some inner conflicts. Among the five Pandavas, Arjuna was the most fit for Lord Krishna’s teachings.
-Karma-Yoga has three levels. Lowest level reflects as inaction and lethargy and is due to Tamas. Next level is a state of dynamism and is due to Rajas. The state beyond this combines dynamism with spiritual values such as unselfishness, where one looks beyond tangible rewards. In the highest state, whatever we do, we do as an offering to God or for the good of others, with a sense of sanctity and sacredness – we are then able to combine action and contemplation in our life.
-Arjuna had two misunderstandings. (1) He thought that the path of Karma-Yoga and the path of Jnana-Yoga are mutually different AND (2) He thought it is a matter of his own choice, which of these two paths to choose.
-Example is provided of a child who wants to choose between studying alphabets of pursuing a PhD at Harvard. It is not a matter of choice, rather one of evolution.
-In the first two verses of Chapter 3, Arjuna expresses his preference for the path of contemplation. He seeks clarity why Lord Krishna wants him to pursue the path of Karma-Yoga.
-Lord Krishna answers – The path of wisdom is for those who are spiritually evolved. Those who have desires, goals and obligations – such people should follow the path of Karma-Yoga. Once they do their duty without being enslaved by results, they will become free from all forms of desires. Then they can then graduate to the next level and follow the path of wisdom.
-When we do things that have no tangible benefit associated with them, we derive inner contentment (Chitta-Prasada). This is also a proof that we are moving in the right direction.
-Karma done as Yoga generates Chitta-Prasada. Karma done as karma alone does not generate Chitta-Prasada. Karma-Yoga generates spiritual wealth, frees the mind from conflicts and is a royal highway that takes one to the highest goal.
-Beyond Kant's Categorical Imperative.
-Sri Ramakrishna and Hazra’s story is discussed. Hazra had left his wife, children and old mother in his home, to pursue a spiritual life. Sri Ramakrishna scolds him for neglecting his duty as an householder and asks him to go back. God won’t listen to the prayers of one who neglects his duty.
-Parents should inculcate spiritual values in children and provide them with a higher ideal. This will help children to work towards success but also handle that success effectively.
-Arjuna’s conflict should be distinguished from a normal conflict, which disturbs the mind. Arjuna’s conflict is like a divine discontentment, when one begins to look for higher spiritual values. The unpredictability in life has the seed for this higher value – one looks towards the spiritual realm when the answers are not found in the worldly realm. People should stop looking for utilitarian benefits all the time – they can then appreciate spiritual values.
-Sattva-Guna enables one to practice Karma-Yoga. It gives one the ability to go beyond tangible rewards. Karma-Yoga also generates Sattva-Guna.
-Change of pursuits by itself does not generate Chitta-Prasada. One should practice Karma-Yoga in whatever pursuit they are involved in.
-Our attitude to work is what matters.