170 – Taking Refuge in God | Swami Tattwamayananda

Bhagavad Gita | The Essence of Vedanta

The 59th and 60th verses take us back to the original narrative of Gita, where Arjuna was facing conflicts as he did not want to do an unpleasant duty. Lord Krishna says: “If instead of practicing karma yoga, you think you can run away from your duty, that is your fantasy. Your own swabhava will compel you to do the duty.”
Swabhava is our inherent nature that determines our outlook to life and our actions. It is shaped by tendencies that we gather over many life cycles.
Each jiva is a solitary traveler. He meets his parents and relatives as travelers meet in a train and then separate at the end of each life.
Bhagavata Purana has the story of a king who crowned his young son as the heir apparent. Unfortunately, the son died and everyone was in grief. Narada and some sages visit him to console him. brings the son back to life, but the son was not able to recognize his parents. He said that he had many parents over many life cycles. This helped the king understand the wisdom of the sages.
The story of Jada Bharata explains that life is not just one chance. We are not tools in the hands of destiny. We have enough freedom to build our destiny. King Bharata retired to a hermitage for spiritual practices but developed strong attachment towards a baby deer and forgot his spiritual practices. He was born as a deer in his next life, but under the effect of his samskaras, he stayed near a hermitage. In his next life, he was born as a great saint - Jada Bharata - always established in his identity with Atman. He did not lose his spiritual wealth, but his realization was delayed.
We are imprisoned by our samskaras. At the same time, we can use our mind, our five senses of perception and five senses of action to accumulate good samskaras and control our destiny.
61st verse: “God is present as the divine spark in everything and everyone. Sitting within everyone as the in-dweller, he regulates and operates this world just like an engineer operates a machine.”
Vedanta does not emphasize a creator God. Rather it emphasizes the idea of God as the divinity within. We can manifest this divinity through spiritual practices and by being a good human being. Buddha is a good example of this, as he did not believe in a creator God.
When we do noble actions for the good of others or as an offering to God, with a sense of sanctity and sacredness, we become spiritually elevated and the divinity within us begins to manifest.
Swami Vivekananda said: “Live life in such a way that Good will accept you even if you do not accept Him.” Swami Vivekananda also said: “Religion is the manifestation of divinity already in man.” Spirituality transcends religion but does not reject religion.
62nd verse: “Take refuge in the ultimate divine reality for your own spiritual good.”
63rd verse: “You have listened to the great spiritual truth and My instructions. Now, you do whatever you want. Act according to your own conviction and understanding.”
There is no compulsion from the teacher, Lord Krishna. He encourages the student to use his own intellect and conviction.
64th verse: “I have taught you this great spiritual truth because I consider you as My dear disciple.”
65th verse: “If you try to follow this path and be a steadfast devotee, you will attain the highest spiritual enlightenment.”
66th verse: “When you feel that all your efforts are in vain, you should very sincerely and mentally give the entire responsibility to God. Then you do not have to worry about anything.”
This verse describes the concept of Prapati or Sharanagati. According to Ramanuja, Prapati is the highest state of a devotee of God. Prapati means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Strong faith that God is the only protector. (5) A feeling of total helplessness and dependence on God (6) Total self-surrender (atmanikshepa). When the first five characteristics are fulfilled, atmanikshepa is the result. He then becomes an instrument in the hands of God and God operates through him.
When we link ourselves to a higher ideal, we can develop the ability to remain unaffected from the outcome of our actions. For example, if we did something good to others but they are still ungrateful, we will not be affected.