tasmādetattrayaṁ tyajet - one should give up this triads.
Then how to give up desire, anger and greed? To give them up seems like more difficult than any other pursuit. Therefore we require certain 1)disciplines (secondary means), 2)enquiry and also 3)prayer.
1).One of the important secondary means taught in Gītā is karma-yoga where one converts any action into yoga toward the true nature of oneself. There are two aspects consist the attitude of karma-yoga namely īśvara-arpana-buddhi (doing action keeping Īśvara in view) and prasada-buddhi (seeing the result of action as grace). This attitude is clearly explained in Gītā chapter 2.47: karmanyevādhikāraste - your qualification is only to do karma. As a human being who is endowed with free-will, one can choose to do, not to do or to do it differently. Even though sometimes we think that we are forced to do certain actions, but we also have free will not to obey. Except for involuntary action, they don’t produce any punya-pāpa anyway. Mā phalesu kadācana - you don’t say over the result of action, since none of us know how the accumulated ādrsta-phala (unseen result) is going to fructify. All good and bad karma which are accumulated is my own doing alone, but I can’t choose to have certain results in my chosen time and place, therefore mā karmaphalaheturbhūh - you are not the author of the result.
Followed by verse 48: sangam tyaktvā dhanañjaya - Arjuna! performing action abandon attachment; siddhyasiddhyoh samo bhūtvā - remaining the same in success or failure; samatvam yoga ucyate - this evenness of mind is called yoga.
2).Enquiry - vicāra. An enquiry mind is needed for one to live a successful life. What is a successful life? One’ success can be another person’s failure. Generally as long as one can get what he wants is considered success. Thus enquiry of the correct means for the correct end is important. If one can live one’s life by fulfilling what he wants yet following dharma and doing his duty, slowly he will acquire the true nature of one-self. But vicāra will not stop here.
When we enquiry about the true nature of ourselves - ātmajñānam, the
primary means is śravana-manana-nididhyāsana. Śravana is not just listening to vedānta teaching, but listening with the sense of inquiry about the truth of oneself. The listener should keep the main purpose in mind which is moksa, then the mind will try to understand the real meaning of tat - brahman asi - is tvam - you (the listener). Throughout the whole process one should remove any doubt which arises through mananam. Then one can abide in this right understanding when the habitual errors are removed by nididhyāsana.
3).Prayer. What is the purpose of prayer? It is just like any action, we do prayer because we want something. We might not ask for things every time we do prayer, but eventually we know it is good for me. There are three different forms of karma in prayer: kāyika - physical, vācika - oral, and mānasa - mental. Performing ritual is a physical form of prayer, chanting in praising Īśvara is an oral form of prayer, and recitation of mantra silently is a mental form of prayer. And there are two kind of result of prayer, one is immediate/seen result - drsta-phala, like when we are praying for clarity of mind, we recognise another power higher than ourselves, knowing I have a abode to resort to when I needed, and it gives me fortitude to stay in this path. Another result is unseen result of prayer - adrsta-phala, which involves faith, since the manifestation of result will come in time but exactly how it manifest is unknown to us. Therefore prayer is to be done daily to neutralise pāpam and give mental strength.
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