Hence having gained access to the buddhi, a person will begin to act disinterestedly. This implies that one no longer acts from a point of the ego. Instead one just acts, without any personal intention. Such ego-less action – actions not satisfying personal aims – will not generate any karma. Hence at death there will be no rebirth. What is left for the warrior or the citizen is to carry out his duties, perform the rituals and follow the injunctions for his social caste with no personal intentions involved. In this rhetoric of Krishna’s we clearly hear words originating in Brahmin discourses such as rituals’ and a life prescribed by (caste) duties’.
We get a sensation that Brahmin discourse is working in the background. Why?
On closer inspection Krishna’s line of argument has wider consequences than just the release of the self. Krishna teaches a self-disciplined, disinterested and strictly regulated life of obligations, fulfilling the duties a person is born into: warrior, householder, wife, eldest son, student etc. The subtext of this instruction is about the legitimisation of one’s actions. Any ruler would now be able to justify his actions by claiming that they are based not in personal motives but in cosmic rules.
As you exhale, extend your arms and spine, pulling Yoga flow your legs back still farther. If your hamstring muscles are very tight, bend your knees Yoga flow to allow your pelvis to tilt properly, and gradually work to straighten your knees. Create a slight concavity in the lumbar and thoracic spine by reaching upward with the sitting bones. As you become more flexible, you will be able to pull the thighs back with straight knees, and eventually lower your heels. Once you have created the full pose, extend with sensitivity through all parts of the body, from the core to the periphery. Charge the body with your intention to open and stretch. To release, bring your knees to the floor. UTTHITA PARSVAKONASANA Side Angle Standing Pose Purpose: To strengthen and stretch the hips, legs, and spine.
