Monday, February 16, 2015

[gita-talk] Daily Bhagavad Gita Message - Gita 18-16


||  Shree Hari  ||

Srimad Bhagavad Gita

Eighteenth Chapter


tatraivaṁ sati kartāramātmānaṁ kevalam tu yaḥ
paśyatyakṛtabuddhitvānna sa paśyati durmatiḥ

Even though there are five causes for all actions, a man of perverse understanding, who on account of impure (untrained) mind, looks upon the taintless self alone as the doer, he does not see it right.  Meaning that, he has not given importance to his discrimination faculty.


Among all the 'causes' of actions, the doer ('Kartā') is the main one. In 'Kartā', a glimpse of the sentient is perceived which is not perceived in other 'causes'. In fact 'Kartā' is not sentient but it merely appears due to assumed relationship with the insentient-- 'ahaṅkāra vimūḍhātmā kartāhamiti manyate' (Gītā 3/27). Therefore in this verse, the Lord has condemned the person, who looks upon the pure Self as the doer. In the Self, there is neither doership, nor enjoyership (Gītā 13/31). Because the sense of doership and enjoyership have no existence, that is the reason that they can be renounced.

In fact no one is a doer, neither the sentient (the Self) nor insentient (non-Self). If one has to assume a doer, it is proper for the aspirant to regard insentient (non-Self) as the doer. In the Gītā, the Lord has described five reasons for the actions--
1). 'Prakṛti' or Nature (13/27, 13/29),
2). Modes (Gunas) of Nature (3/28, 14/19),
3). The senses (5/9),
4). Personal nature (habit) or Svabhava (3/33, 5/14),
5). Five causes (18/14)
In fact for performance of all actions, 'prakṛti' only is the basis. Therefore, the doership is in  'Prakṛti' only and not in the Self.

By reasoning, an aspirant can easily accept the worldly actions such as eating, drinking, sleeping and waking etc., to be done by 'prakṛti'; but he thinks that chanting the Lord's holy name, meditation, trance etc., and such other spiritual activities as if done by himself and for him, which in fact is the stumbling block to the aspirant. The reason is that from the viewpoint of Jñānayoga, an action may be of the highest kind or the lowest kind, in both cases, it is of the same class and is done by 'prakṛti' only. Revolving a long stick or 'counting the beads of a rosary', both the activities are distinct yet they are happening in 'prakṛti' only. It means that all worldly actions such as eating, drinking, sleeping, waking and also the spiritual actions such as chanting the Lord's holy name,  meditation and up to trance all take place in 'prakṛti' only. The performance of any action is not possible without being connected with 'prakṛti'. Therefore an aspirant should not renounce the spiritual actions but he should not have the sense of doership i.e., he should not regard these activities to have been done by himself and for himself. If importance is attached to an action whether it is mundane or spiritual, it means that the importance has been attached to matter (non-Self). Because the spiritual actions are sanctioned by the scriptures, they are given special importance, but this importance also is due to importance of the mundane (non-Self), so this is an obstacle for an aspirant's spiritual progress. In worship done for God, God's grace is of prime importance. Therefore, there is no doership of the aspirant in this action also. Spiritual actions aimed at God-realization only become beneficial for spiritual progress. As more and more the action is given the secondary importance, the predominant importance is given to affinity with God, the spiritual aspirant would derive more benefit. If  predominance is given to action, then in spite of practicing the spiritual discipline for years together, an aspirant will not get much spiritual benefit. Therefore an aspirant  should not attach importance to the action but instead should have love for God. Loving God is the real worship of God and not performing the action.  
From Gita Prabodhini  by Swami Ramsukhdasji



"Nitya Stuti" with Meaning in Swamiji's Voice

"Nitya Pathaniya" 5 Shloks (Gita 4/6-10) with Meaning in Swamiji's Voice






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