A Study of the Bhagavadgita : 15- Swami Krishnananda.

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Chinmaya Mission :

Chinmaya Mission, Kannur conducted Balamahotsav on March 24th, 25th, and 26th, 2023. 

Approximately 350 children between the ages of 3 and 8 participated in the three-day camp, which was a fun-filled world of infotainment. 

The camp featured various activities such as theatre plays, puppet shows, clay modelling, music and dance, bhajans, story time, art and craft, games, face painting, Little Shefs, swimming, fitness, and fun.

Swami Anukoolananda (Resident Director, Chinmaya International Residential School, Coimbatore), Br. Anand Chaitanya (Chinmaya Mission, Chennai), and Brni. 

Taarini Chaitanya (Chinmaya International Foundation, Cochin), Dr. Sushama Prabhu (Child Specialist, Kannur), and Chinmaya Vidyalaya teachers conducted sessions for the children. 

Additionally, Swami Anukoolananda conducted a special session for parents on "Effective Parenting" on March 26th. 

Around 350 parents participated in the last day of the camp, which was a Family Day with different sessions, and also got actively involved in the various activities and games organized for them.

The camp was a great success, and all the children and parents enjoyed the camp.

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Wednesday 28, Feb 2024 07:10.

Chapter 5: The Karma Yoga Principle of the Bhagavadgita-4.

Post-15.

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So, in a way, the relativity of the rise of a particular wave in the ocean – relativity in the sense that it is of a particular character, particular shape, particular size, particular direction, and so on – is due to the particularity of other waves that are equally responsible for this characterisation of a single wave and, vice versa, this particular wave also determines the movement of other waves. If the hand moves, the eyes move or the tongue speaks, they are all so-called differentiated movements, but really they are not differentiated because of the fact that all these actions of the different limbs taking place simultaneously, as it were, are one act of the will of the person. It should be done like that, and it is done in various ways through the different means of the body.

So our duty in this world is like the characterisation of a particular wave in the vast sea, not independently motivated by itself. It has no intention of its own, though it may look that it is independently acting. Nobody acts with particularised intentions. The so-called particularity or individuality that you are assuming in your action is called egoism or ahamkara, krita bhavana, the feeling that “I am doing”. It is like the wave thinking that it is solely responsible for what it is doing, not knowing the fact that it has been conditioned by other waves also on the basis of the orders issued by the bowels of the ocean. So do not say you are doing anything. The whole Bhagavadgita clinches its teachings here when it says the word 'I' should not be projected in your behaviour in this world. 

The I is only one in the cosmic sense; the Ahamkara-tattva of the cosmos, the Mahat-tattva, the Purusha and Prakriti to which we made reference can be considered as the I. The other I's are only fragments, split parts, as it were, of this Cosmic I. Even in the split parts, it is only the Cosmic I that is operating. Even when you appear to be doing something, the Universal I is operating through you. But due to the attachment of this particular consciousness of the individual to the body and to the ego, each one of you feels wrongly that “I am doing it”.

So your duty in this world is not actually doing something, but participation in the cosmic scheme of things. Your duty is to participate in the requirement of the whole cosmic setup, and not to independently do whatever you like from the point of view of your own egoistic personality. Svadharma is one's own duty; svabhava is one's own character or constitution.

Your duty in this world is dependent on what kind of person you are, and how you are fitted to your own self as well as to society outside. Therefore, the duties that are required on the part of any individual cannot be uniform. It is not that everybody should be a businessman, everybody a driver, everybody a professor, everybody a yogi – nothing of the kind. That is not possible because whatever you are expected to be in this world and in what manner you are expected to participate in the scheme of things will depend upon your constitution.

*****

Continued

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