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Opening and closing prayer-chants 4
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Lecture1.1
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Lecture1.2
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Lecture1.3
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Lecture1.4
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Bhagavad Gita Dhyaanam 6
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Lecture2.1
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Lecture2.2
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Lecture2.3
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Lecture2.4
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Lecture2.5
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Lecture2.6
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Bhagavad Gita Chapter 1 9
Chanting only of Chapter 1 by Pujya Swami Dayananda ji
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Lecture3.1
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Lecture3.2
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Lecture3.3
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Lecture3.4
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Lecture3.5
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Lecture3.6
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Lecture3.7
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Lecture3.8
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Lecture3.9
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Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
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Lecture4.1
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Lecture4.2
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Lecture4.3
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Lecture4.4
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Lecture4.5
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Lecture4.6
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Lecture4.7
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Lecture4.8
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Lecture4.9
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Lecture4.10
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Lecture4.11
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Lecture4.12
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Lecture4.13
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Lecture4.14
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Lecture4.15
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Lecture4.16
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Lecture4.17
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Lecture4.18
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Lecture4.19
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Lecture4.20
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Lecture4.21
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Lecture4.22
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Lecture4.23
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Lecture4.24
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Lecture4.25
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Lecture4.26
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Lecture4.27
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Lecture4.28
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Lecture4.29
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Lecture4.30
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Lecture4.31
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Lecture4.32
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Lecture4.33
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Lecture4.34
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Lecture4.35
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Lecture4.36
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Lecture4.37
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Lecture4.38
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Lecture4.39
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Lecture4.40
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Lecture4.41
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Lecture4.42
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Lecture4.43
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Quiz4.1
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Lecture4.44
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Lecture4.45
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Bhagavad Gita Chapter 3 22
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Lecture5.1
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Lecture5.2
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Lecture5.3
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Lecture5.4
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Lecture5.5
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Lecture5.6
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Lecture5.7
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Lecture5.8
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Lecture5.9
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Lecture5.10
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Lecture5.11
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Lecture5.12
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Lecture5.13
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Lecture5.14
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Lecture5.15
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Lecture5.16
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Lecture5.17
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Lecture5.18
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Lecture5.19
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Lecture5.20
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Lecture5.21
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Lecture5.22
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Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
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Lecture6.1
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Lecture6.2
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Lecture6.3
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Lecture6.4
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Lecture6.5
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Lecture6.6
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Lecture6.7
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Lecture6.8
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Lecture6.9
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Lecture6.10
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Lecture6.11
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Lecture6.12
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Lecture6.13
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Lecture6.14
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Lecture6.15
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Lecture6.16
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Lecture6.17
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Lecture6.18
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Lecture6.19
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Lecture6.20
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Lecture6.21
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Lecture6.22
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Lecture6.23
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Lecture6.24
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Lecture6.25
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Lecture6.26
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Lecture6.27
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Lecture6.28
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Lecture6.29
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Lecture6.30
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Bhagavad Gita Chapter 5 Sannyasa Yoga 20
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Lecture7.1
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Lecture7.2
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Lecture7.3
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Lecture7.4
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Lecture7.5
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Lecture7.6
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Lecture7.7
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Lecture7.8
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Lecture7.9
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Lecture7.10
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Lecture7.11
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Lecture7.12
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Lecture7.13
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Lecture7.14
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Lecture7.15
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Lecture7.16
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Lecture7.17
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Lecture7.18
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Lecture7.19
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Lecture7.20
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Bhagavad Gita Chapter 6 Dhyaana Yoga 15
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Lecture8.1
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Lecture8.2
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Lecture8.3
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Lecture8.4
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Lecture8.5
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Lecture8.6
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Lecture8.7
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Lecture8.8
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Lecture8.9
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Lecture8.10
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Lecture8.11
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Lecture8.12
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Lecture8.13
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Lecture8.14
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Lecture8.15
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Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
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Lecture9.1
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Lecture9.2
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Lecture9.3
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Lecture9.4
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Lecture9.5
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Lecture9.6
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Lecture9.7
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Lecture9.8
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Lecture9.9
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Lecture9.10
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Lecture9.11
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Lecture9.12
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Lecture9.13
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Lecture9.14
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Lecture9.15
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Lecture9.16
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Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
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Lecture10.1
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Lecture10.2
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Lecture10.3
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Lecture10.4
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Lecture10.5
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Lecture10.6
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Lecture10.7
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Lecture10.8
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Lecture10.9
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Lecture10.10
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Lecture10.11
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Lecture10.12
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Lecture10.13
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Lecture10.14
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Lecture10.15
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Lecture10.16
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Lecture10.17
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Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
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Lecture11.1
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Lecture11.2
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Lecture11.3
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Lecture11.4
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Lecture11.5
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Lecture11.6
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Lecture11.7
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Lecture11.8
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Lecture11.9
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Lecture11.10
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Lecture11.11
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Lecture11.12
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Lecture11.13
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Lecture11.14
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Lecture11.15
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Lecture11.16
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Lecture11.17
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Lecture11.18
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Lecture11.19
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Lecture11.20
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Bhagavad Gita Chapter 10 Vibhuti Yoga 22
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Lecture12.1
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Lecture12.2
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Lecture12.3
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Lecture12.4
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Lecture12.5
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Lecture12.6
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Lecture12.7
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Lecture12.8
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Lecture12.9
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Lecture12.10
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Lecture12.11
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Lecture12.12
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Lecture12.13
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Lecture12.14
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Lecture12.15
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Lecture12.16
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Lecture12.17
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Lecture12.18
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Lecture12.19
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Lecture12.20
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Lecture12.21
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Lecture12.22
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Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 10
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Lecture13.1
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Lecture13.2
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Lecture13.3
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Lecture13.4
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Lecture13.5
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Lecture13.6
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Lecture13.7
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Lecture13.8
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Lecture13.9
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Lecture13.10
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Bhagavad Gita Chapter 12 Bhakti Yoga 16
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Lecture14.1
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Lecture14.2
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Lecture14.3
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Lecture14.4
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Lecture14.5
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Lecture14.6
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Lecture14.7
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Lecture14.8
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Lecture14.9
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Lecture14.10
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Lecture14.11
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Lecture14.12
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Lecture14.13
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Lecture14.14
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Lecture14.15
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Lecture14.16
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Bhagavad Gita Chapter 13 Kshetra-Kshetrajna vibhagah yoga 42
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Lecture15.1
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Lecture15.2
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Lecture15.3
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Lecture15.4
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Lecture15.5
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Lecture15.6
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Lecture15.7
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Lecture15.8
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Lecture15.9
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Lecture15.10
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Lecture15.11
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Lecture15.12
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Lecture15.13
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Lecture15.14
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Lecture15.15
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Lecture15.16
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Lecture15.17
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Lecture15.18
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Lecture15.19
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Lecture15.20
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Lecture15.21
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Lecture15.22
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Lecture15.23
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Lecture15.24
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Lecture15.25
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Lecture15.26
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Lecture15.27
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Lecture15.28
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Lecture15.29
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Lecture15.30
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Lecture15.31
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Lecture15.32
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Lecture15.33
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Lecture15.34
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Lecture15.35
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Lecture15.36
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Lecture15.37
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Lecture15.38
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Lecture15.39
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Lecture15.40
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Lecture15.41
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Lecture15.42
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Bhagavad Gita Chapter 14 Guna-traya-vibhagah yoga 16
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Lecture16.1
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Lecture16.2
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Lecture16.3
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Lecture16.4
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Lecture16.5
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Lecture16.6
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Lecture16.7
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Lecture16.8
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Lecture16.9
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Lecture16.10
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Lecture16.11
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Lecture16.12
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Lecture16.13
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Lecture16.14
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Lecture16.15
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Lecture16.16
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Bhagavad Gita Chapter 15 Purushottama yoga 14
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Lecture17.1
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Lecture17.2
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Lecture17.3
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Lecture17.4
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Lecture17.5
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Lecture17.6
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Lecture17.7
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Lecture17.8
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Lecture17.9
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Lecture17.10
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Lecture17.11
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Lecture17.12
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Lecture17.13
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Lecture17.14
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Bhagavad Gita Chapter 16 Daiva-Asura Sampat Vibhaga Yoga 6
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Lecture18.1
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Lecture18.2
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Lecture18.3
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Lecture18.4
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Lecture18.5
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Lecture18.6
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4 Comments
Hari Om.
This is a summary of the first 10 minutes of class, including the story, for quick reference.
The king of a particular kingdom is very upset by the level of corruption in the kingdom, and is not able to find out who is really involved. He speaks to his ministers to try to find a solution. One of his ministers has a seemingly strange plan, but the king is willing to go along with this, and do whatever it takes, because the coffers are being depleted. The plan is that a tank should be constructed at the top of a hill, and an announcement is made to the villagers that on Amavasya, one representative from each home should carry a glass of milk and pour it into the tank. So on Amavasya, one member of each family walks up the hill with a covered glass, climbs the ladder on the side of the tank, opens the lid of the tank, and pour the contents of their glass into the tank. Then, at dawn on the following morning, there is a town meeting on the hill at the tank. The lead minister goes up the ladder and peers into the tank and gasps. The intrigued king decides to climb the ladder to find out what is in the tank. When the king looks into the tank, he only sees water, there is no milk. The king exclaimed that there were clear orders for each family to put milk in the tank, yet no one put milk in the tank. The king understood that the finger could not be pointed at anyone in particular. No one was willing to do what was instructed by the court/kingdom. All the villagers bowed their heads in shame, no one could meet the eyes of the king. A little boy in the crowd offered the king an explanation- Because my family thought that another family would pour milk, we did not put any milk.
So this is the sentiment- I do not need to contribute because someone else will contribute, or because I have been denied. So one does not contribute time, effort, attention, or resources. So one should do introspection and ask oneself~ What is my duty in the context of different relationships? Is there a tendency to be half-hearted? What do I need to do? Not hide behind another person.
So, one may have varied reasons why one does not do karma.
Bhagavan Shri Krishna tells that one should not hide or dodge responsibility.
I have a particular slot in the larger scheme of things. And if I do not do, who will do?
ॐ
कर्म योग is a wonderful साधन for a happy mind and a productive & fulfilling व्यवहार experience.
Thank you for गीता अमृतम् Swaminiji 🙂
Story
The king of a particular kingdom is very upset by the level of corruption in the kingdom, and is not able to find out who is really involved. He speaks to his ministers to try to find a solution. One of his ministers has a seemingly strange plan, but the king is willing to go along with this, and do whatever it takes, because the coffers are being depleted. The plan is that a tank should be constructed at the top of a hill, and an announcement is made to the villagers that on Amavasya, one representative from each home should carry a glass of milk and pour it into the tank. So, on Amavasya, one member of each family walks up the hill with a covered glass, climbs the ladder on the side of the tank, opens the lid of the tank, and pours the contents of their glass into the tank. Then, at dawn on the following morning, there is a town meeting on the hill at the tank. The lead minister goes up the ladder and peers into the tank and gasps. The intrigued king decides to climb the ladder to find out what is in the tank. When the king looks into the tank, he only sees water, there is no milk. The king exclaimed that there were clear orders for each family to put milk in the tank, yet no one put milk in the tank. The king understood that the finger could not be pointed at anyone in particular. No one was willing to do what was instructed by the court/kingdom. All the villagers bowed their heads in shame, no one could meet the eyes of the king. A little boy in the crowd offered the king an explanation- Because my family thought that another family would pour milk, we did not put any milk.
So, this is the sentiment- I do not need to contribute because someone else will contribute, or because I have been denied. Therefore, one does not contribute time, effort, attention, or resources. So, one should do introspection and ask oneself~ What is my duty in the context of different relationships? Is there a tendency to be half-hearted? What do I need to do? Not hide behind another person.
So, one may have varied reasons why one does not do karma.
Bhagavan Shri Krishna tells that one should not hide or dodge responsibility.
I have a particular slot in the larger scheme of things. And if I do not do, who will do?
श्लोक १६
एवं प्रवर्तितं चक्रं नानुवर्तयतीह य: ।
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति ॥ १६॥
चक्रं ~ wheel i.e. the cosmic wheel ~ the धर्म of things and the laws of nature.
So, these are already set in motion and moving.
For instance, day turns into night, and then again into day, and so on.
But, one never thinks- what if the planet falls off its orbit? The earth is both rotating & revolving, but one does not worry about this, one just trusts in the धर्म/laws of nature.
So, this cosmic wheel is already in motion. And if one does not follow this wheel, and one does not make their contribution in their given time slot, or scheme of things where one is, then this is अघ |
अघ = पापा i.e. bad कर्म |
So, one lives a life of पापा by not doing what is supposed to be done.
Why?
This person is इन्द्रियाराम: i.e. one who is caught up with the pleasures of the senses, and is willing to do anything for this.
E.g. for the sake of my senses, one is willing to commit injury, like wearing animal fur coats.
So, the one who does not contribute to the चक्र that is already set in motion, is living a life of पापा, only caught up in the senses, and therefore a waste of life.
What is different from this person & an animal? One eats, drinks & procreates and that is all, and then life is over. And some justify this lifestyle.
But due to the धर्म in one’s heart, one feels uncomfortable with this type of behavior. Instinctively, there is this intelligence that lets us know what is the right thing to do, though one may not always go along with it.
श्लोक १७
यस्त्वात्मरतिरेव स्यादात्मतृप्तश्च मानव: ।
आत्मन्येव च सन्तुष्टस्तस्य कार्यं न विद्यते ॥ १७॥
The person spoken of in श्लोक १७,
contrasts the person who is caught up with the senses, who does not contribute due to inertia/laziness, only wants to hide under the carpet, or likes to behave helplessly.
One can have learned helplessness, e.g. with respect to technology there is an unwillingness to learn a new platform.
One is fearful of making a mistake when learning something new & different, and this prevents one from learning.
When one is fearful, one cannot learn; one needs to be relaxed in order to learn.
So, one has their own reasons for contributing more/less in a certain situation, for dodging responsibility.
If one steps up & stretches oneself, then one’s comfort zone increases.
Otherwise, one’s comfort zone becomes a conditioned zone, and then anything other than that comfort zone becomes threatening to one.
And it is okay to feel an initial uncomfortable feeling as one expands their comfort zone.
So, this person who does not pitch in as required, is contrasted with the one who is आत्मरति: i.e. the one who recognizes oneself as limitless and delights in the आनन्द that one is. This is the description of the स्थितप्रज्ञ |
Here, आत्मरति: does not refer to the personality- one is not delighting in one’s thoughts, emotions or desires. It is the one who delights in आत्मा as myself. This brings a deep sense of contentment, and one is आत्मा तृप्त: | There is no want for anything to be different.
As the wave, one always will feel less than and pushed around, so one has to establish one’s identity and negotiate terms etc..
Even if one were to become a tsunami wave, it will cause a lot havoc, and also it is only a temporary form.
With the shift in identity to I am water, I understand that I am the basis of the entire ocean; without me there is no form called as ocean. And with this understanding there is आत्मा तृप्त: |
So, for this ज्ञानी, who knows & delights in the self, there is a sense of complete contentment, with nothing to be done.
But we see the wise person ever engaged in a lot of projects.
कर्म is done for कर्मफल |
But, for the wise person कर्म is done for लोकसंग्रह i.e. for the well-being of others.
कर्म for the wise person is done out of fullness. There is nothing to be done for the sake of fullness, because one already knows one’s fullness.
But for the otherwise person i.e. the one ignorant of my true nature, कर्म is done for the sake of fullness- for अर्थ, काम, धर्म, and erroneously for मोक्ष |
We can relate to this doing कर्म out of fullness. For instance, when one sings in the shower, there is no judging, no ulterior motive, there is no agenda. One does this कर्म only out of delight, without wanting anything.
So, the ज्ञानी does out of one’s fullness. It does not matter if one’s contribution is valued/not, or if the help is not accepted.
For the योगी, the state of mind is very important.
योग as a dualistic system based on सांख्य, there is the belief that पुरुष(I-आत्मा) and प्रकृति (अनात्मा) are mixed and so we have to separate the two. This is not the absolute teaching of वेदान्त |
Because, here one wants to be free from a second real entity i.e. अनात्मा e.g. in the form of disturbing thoughts.
So then one does कर्म turning inward and plays with the mind, e.g. by turning on music to calm the mind.
But here द्वैतम् is maintained between me & the disturbing thoughts.
Therefore, this is not a wise person.
Then, contrary to the inward योगी, the भोगी is always in pursuit of ‘external’ भोग for the sake of fullness.
And then the रोगी is the one who is always talking about what disease they have.
So, the योगी, भोगी, रोगी are not wise/आत्मरति: |
The योगी is obsessed with their internal landscape. The भोगी is obsessed with sense pleasure. And the रोगी is obsessed with health.
So, these should not be confused with a wise person / the goal of वेदान्त |
So, कार्यं न विद्यते –
For the ज्ञानी, कर्म is not done for the sake of fullness.
This is because कर्तृत्वम् (the sense of doer-ship) is recognized to be मिथ्या |
कर्मफल is only for the कर्ता, the one whose identity is that I am the doer wanting experience.
When this कर्ता identity has been falsified, because कर्तृत्वम् is recognized to not be absolutely real, only a temporary identity,
one recognizes that between thoughts/actions I am there as limitlessness,
and really, I am a limitless being in & through all thought-forms.
The one going through all stages versus the one who is constant / always there –
देहिनोऽस्मिन्यथा देहे कौमारं यौवनं जरा ।
तथा देहान्तरप्राप्तिर्धीरस्तत्र न मुह्यति ॥ १३॥ ~ Chapter 2
So, कार्यं न विद्यते – one does not do for the sake of fullness, but if one can contribute, why not?
So, the ज्ञानी is-
– आत्मरति: i.e. there is आत्मा तृप्त: | For this ज्ञानी who knows & delights in the self, there is a sense of complete contentment, with nothing to be done.
– This ज्ञानी does कर्म for लोकसंग्रह i.e. for the well-being of others.
– The ज्ञानी does कर्म out of fullness. There is no अर्थ, काम, धर्म, मोक्ष to pursue for the sake of fullness, because one already knows one’s fullness.
– The ज्ञानी does not really even do कर्म; because कर्म is done by the कर्ता, and the ज्ञानी understands that कर्तृत्वम् is मिथ्या |
श्लोक १८
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन ।
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रय: ॥ १८॥
For this आत्मरति:, there is no purpose in कृतेन (doing) & अकृतेने (not doing).
And this आत्मरति:, does not depend on another being to recognize that I am full.
In life, there is a certain basic level of dependence on another. Minimal dependence is for food, clothes, shelter; for शरीरयात्रा dependence on the पञ्चमहाभूत-s is required.
So, physically one cannot live completely independently.
Emotionally one can become independent by discovering the expansiveness of my heart, through living a life of कर्म योग |
Therefore, one’s level of dependence on another behaving in a certain way is not there. One can grow to realize that what matters to me is how loving, supportive and productive I am. If the other does, or does not do, it is okay either way. There is acceptance of the other person’s behavior; not resignation. And this is not a bitterness/hurt where I do not want to depend on anyone.
It is a recognition of my fullness/completeness, so I do not need any validation/recognition.
For some time, there will be dependence on गुरु, so that one can see the Truth, so that much will be there.
Great discussion of sloka 3.17 on the duality of Samkhya. That clarification was very useful to me.