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Opening and closing prayer-chants 4
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Prayer-chant unto the guruparamparāLecture1.1
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Prayer-chant unto Bhagavān KṛṣṇaLecture1.2
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1 a Sankalpa for the Gita Amrtam courseLecture1.3
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Prayer-chant for the well being and prosperity of the worldLecture1.4
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Bhagavad Gita Dhyaanam 6
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1 b Freedom from seekingLecture2.1
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1 c Bhagavad Gita Dhyaanam verse 1Lecture2.2
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1 d Q &ALecture2.3
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2 a Bhagavad Gita Dhyaanam (verses 2 – 4)Lecture2.4
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2 b Bhagavad Gita Dhyaanam (verses 5 – 9)Lecture2.5
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2 c The context of the Gita – a glimpse of the MahabharataLecture2.6
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Bhagavad Gita Chapter 1 9
Chanting only of Chapter 1 by Pujya Swami Dayananda ji
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Bhagavad Gita Ch 1Lecture3.1
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3 a The opening of the Gita 1.1-1.9Lecture3.2
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3 b The armies on both sides 1.10-1.20Lecture3.3
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3 c How to study and do sadhana of VedantaLecture3.4
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3 d Q & ALecture3.5
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4 a The situation of Arjuna 1.21-1.35Lecture3.6
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4 b Arjuna’s conflict and sorrow 1.36-47Lecture3.7
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4 Gita Q & ALecture3.8
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How to use the Slack communityLecture3.9
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Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
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Bhagavad Gita Ch 2 chanting by Pujya Swami DayanandaLecture4.1
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5 a Arjuna’s topical problem 2.1-2.7Lecture4.2
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5 b Arjuna’s transformation from friend to shishya and request for shreyas (moksha)Lecture4.3
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5c Q & ALecture4.4
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Overview of the ShaastraLecture4.5
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6 a Arjuna qualified with viveka and vairagyaLecture4.6
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6 Q and ALecture4.7
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7 a The teaching begins 2.11-2.13Lecture4.8
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8 a Guided meditation (Attitude to sukha and dukha) 2.14Lecture4.9
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8 b Who is fit for liberation 2.14-15Lecture4.10
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8 c Satyam (and mithya) 2.16Lecture4.11
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9 a Guided meditation (Panchamahabhutas and connectedness)Lecture4.12
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9 b Sat – all pervasive and indestructible 2.17-18Lecture4.13
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9 c Q & ALecture4.14
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10 a The one who knows the Atma to be neither the karta (doer) nor the bhokta (experiencer) 2.19-20Lecture4.15
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10 b Nature of the Atma 2.21-23Lecture4.16
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10 c Q & A (2.19-23)Lecture4.17
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11 a Neither Atma can be grieved for nor Anatma which is ever changing 2.25-29Lecture4.18
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11 b Q & A and a delightful enactment of the Atma and the two bodies (sthula and sukshma sharira)Lecture4.19
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12 a Atma is no cause for grief 2.30Lecture4.20
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12 b Arjuna ‘s svadharma as a kshatriya (and our svadharma) 2.31-39Lecture4.21
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12 c Q & A (Expecting moksha from being a perfect parent, Career choice, Dharma conflict etc)Lecture4.22
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13 a Introduction to Karma Yoga and clarity on self knowledge being the solution 2.39-43Lecture4.23
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13 b Q & A (Is samadhi experience enough? , If moksha is not my only goal 2.39-43 )Lecture4.24
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14 a Glimpse of being a master (Atmavaan) 2.45-46Lecture4.25
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14 b Choice in Karma but not in result (Famous verses) 2.47-48Lecture4.26
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15 a Karma Yoga – attitude to action and its results 2.48-50Lecture4.27
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15 b Group Discussion and insights – The classification of the day into the four pursuits – Dharma/Artha/Kaama/,MokshaLecture4.28
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16 a Group discussion and insights – What happens when one is money/partner/work/children obsessed?Lecture4.29
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16 b How can one have it all – money/partner/work/children? By Being Dharma centredLecture4.30
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16 c Freedom from bondage of karma 2.51 and Q & ALecture4.31
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17 a Karma Yoga in relationshipsLecture4.32
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17 b How Karma Yoga helps in self knowledge, Vairagya towards alternatives and Arjuna’s question about a wise personLecture4.33
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17 c Q & A (Managing employees, Distractedness, Clash of roles, Dealing with a dominating personLecture4.34
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18 a Signs of a wise person and Mastery 2.56Lecture4.35
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18 b Mastery of the mind and senses 2.57-58 (incl Q and A)Lecture4.36
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18 c How do you feel loved? (Podcast episode link) – Supplementary listeningLecture4.37
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19 a Mastery of the mind and senses 2.59-61Lecture4.38
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19 b Understanding the framework of anger(Dwelling on sense object-Attachment-Anger-Loss of memory of learning-Destruction of person)Lecture4.39
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19 c Discussion on Kaushalam and Samatvam (Duty, Road rage, Resolving misunderstanding)Lecture4.40
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20 a Self mastery and tranquility 2.64-66Lecture4.41
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20 b The vision of a wise person and the sadhana of self mastery (audio has some disturbances)Lecture4.42
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20 c Q & A (Roles etc) (audio has some disturbances)Lecture4.43
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Questions for reflection and making notes on Chapter 2 0 questionQuiz4.1
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21 a The connection of self mastery and inner dialogue with the younger you (incl. guided meditation)Lecture4.44
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Wrap up on Chapter 2 – Kaushalam, Clear understanding of why Vedanta is a solution, Managing a strong desire for marriage, Expectations from our childrenLecture4.45
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Bhagavad Gita Chapter 3 22
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Bhagavad Gita Chapter 3 chanting by Pujya Swami DayanandaLecture5.1
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22 Arjuna ‘s doubt, ‘If knowledge is better than action why prompt me to do karma?’ 2 Lifestyles 3.1-5Lecture5.2
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23 a Quiet appearance but false front & Why karma yoga is better than karma 3.6-7Lecture5.3
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23 b Why karma is superior to inaction & Karma transformed into yajna 3.8-9Lecture5.4
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23 c Q & A (How much work is too much, Objectivity wrt pursuits )Lecture5.5
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24 a Karma as Yajna and recognition of Devatas 3.10-11Lecture5.6
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24 b Karma as pervaded by Veda 3.12-15Lecture5.7
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25 a Contribution to the cosmic wheel and the contentment of a wise person 3.16-18Lecture5.8
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25 b Why perform karma, Janaka, the wise king and role models 3.19-21Lecture5.9
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25 c Gita Q & A (Japa, Time for Vedanta, Delegation etc)Lecture5.10
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26 a Gita 3.22-25 No karma to be done by Bhagavan but still karma is doneLecture5.11
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26 b Gita 3.26-28 Karma impelled by Prakrti’s gunasLecture5.12
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26 c Q and A (Dharma, Rebirth)Lecture5.13
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27 a How can the wise person engage with those who are deluded by prakriti and its gunas and How to fight ?Lecture5.14
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27 b The role of shraddha in learning and how prakriti affects a wise personLecture5.15
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27 c Don’t some under the spell of ragas and dveshasLecture5.16
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27 d Discussion – Handling Differences, Managing ragas and dveshasLecture5.17
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28 a Svadharma is better than paradharma and the problem of (binding) desireLecture5.18
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28 b Knowledge (as though) clouded by binding desire and Atma untouched by it allLecture5.19
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28 c Guided meditation (Saakshi)Lecture5.20
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28 d Discussion (Processing a situation, The 4 aspects of a mind etc )Lecture5.21
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29 Ch 3 Discussion after small groups discussionLecture5.22
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Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
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Bhagavad Gita Chapter 4 chanting by Pujya Swami DayanandaLecture6.1
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30 a Greatness of the parampara 4.1-3Lecture6.2
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30 b The Why and What of an Avataara 4.4-8Lecture6.3
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30 c Gita 4.1-8 (Can a non sannyasi get jnanam and Can giving up desires lead to jnanam)Lecture6.4
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31 Discussion on the value of Dharma by looking at AdharmaLecture6.5
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32 a Reality of an Avataara and Levels of reality 4.9Lecture6.6
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32 b Taking refuge in Bhagavan and his blessings 4.10-12Lecture6.7
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32 c Gita 4.9-12 (Q and A) (Bindi, Dharma and religiosity etc)Lecture6.8
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33 a The Four fold Varna system 4.13Lecture6.9
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33 b Bhagavan Krishna as Karta and AkartaLecture6.10
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33 c Gita 4.13-15 (Q & A Vrata etc )Lecture6.11
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34 a Gita 4.16-17 What is karma and akarma?Lecture6.12
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34 b 4.18 The vision of a wise person about karma and akarmaLecture6.13
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34 c Gita 4.16-18 (Q & A – Work role, Healing karma etc)Lecture6.14
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35 a Atma as akarta and abhogta (non-doer and non experiencer) 4.18-19Lecture6.15
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35 b Aspects of Jnanam and lifestyle of grahastha and sannyasi 4.20-21Lecture6.16
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35 c Gita 4.18-21 Q & A (Clarifications of Akarta, Vedanta as a perspective, Being assertive)Lecture6.17
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36 Gita 4.22-25 Attitude of a wise person wrt gain/loss and life as yajnaLecture6.18
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37 a Gita 4.26-27 Self mastery of senses as yajna and Chariot imageryLecture6.19
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37 b Gita 4.28 Yajnas – Dravya, Yoga, Svadhyaaya etcLecture6.20
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37 c Gita 4.26-28 (Q & A – Social media response, You are bigger than your pain etc)Lecture6.21
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38 a Gita 4.29-30Lecture6.22
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38 b Gita 4.31-33Lecture6.23
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38 c Gita 4.29 – 33 (Q & A Soham, Misinterpreting the verse)Lecture6.24
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39 a Gita 4.34 How to relate to a teacher for knowledgeLecture6.25
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39 b Gita 4.35-38 The result of knowledge and What if one is a paapi?Lecture6.26
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39 c Gita 4.34-38 (Q and A – Making amends etc )Lecture6.27
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40 a Gita 4.39Lecture6.28
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40 b Gita 4.39 contd.Lecture6.29
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40 c Gita 4.40-4.42 (plus Q and A)Lecture6.30
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Bhagavad Gita Chapter 5 Sannyasa Yoga 20
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Bhagavad Gita Chapter 5 chantingLecture7.1
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41 a Gita 5.1-3 Sannyasa or Karma Yoga – Which is better? aLecture7.2
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41 b Gita 5.4 Are Sannyasa and Karma Yoga same?Lecture7.3
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41 c Assignment on Identifying Life prioritiesLecture7.4
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42 Discussion on Life prioritiesLecture7.5
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43 a The goal of Sannyasa and Karma Yoga as a lifestyle is oneLecture7.6
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43 b Vision of a wise person despite performing actionsLecture7.7
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43 c Gita 5.5-9 Reflections and discussionLecture7.8
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44 a Gita 5.10 The wise one who is not affectedLecture7.9
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44 b Gita 5.11-12 How do karma yogis perform karmaLecture7.10
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44 c Gita 5.13-14 Where does the wise being live and how?Lecture7.11
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45 a Gita 5.15-16 Atma is not affected by punya/paapaLecture7.12
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45 b Gita 5.17 Levels of commitmentLecture7.13
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45 c Gita 5.18 How does the wise person look upon a Brahmana, a cow etc Q & ALecture7.14
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46 a Gita 5.19-20 Freedom from the cycle of birth and death and extremes of emotionLecture7.15
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46 b Gita 5.21-23 The gain of happiness that does not change and the transitory nature of experiential happinessLecture7.16
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46 c Gita 5.19-23 Q & ALecture7.17
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47 a Gita 5.24-25 Videha mukti and the sukha of a wise personLecture7.18
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47 b Gita 5.27-29 Introduction to Dhyaanam and AikyamLecture7.19
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47 c Gita 5.24-29 Q & A (Imp of Asana, Desire fulfilment,Lecture7.20
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Bhagavad Gita Chapter 6 Dhyaana Yoga 15
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Bhagavad Gita Chapter 6 chantingLecture8.1
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48 Gita 6.1-3 Who is a Sannyasi and a yogi?Lecture8.2
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49 Gita 6.4 Yogi has freedom from dependenceLecture8.3
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49 b Gita 6.5-6 Being a friend to oneselfLecture8.4
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50 a Gita 6.7 Being a jitatma and free from oppositesLecture8.5
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50 b Gita 6.8-9 A yogi ‘s attitude towards objects and peopleLecture8.6
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51 a Gita 6.10 The preparation of Karma Yoga for a meditatorLecture8.7
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51 b Gita 6.11-14 Initial preparatory steps (place, asana etc)Lecture8.8
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52 Gita 6.15 Who is an accomplished personLecture8.9
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53 Gita 6.19-20 The mind of a yogiLecture8.10
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54 Gita 6.21-23 Reveling in oneself and Dissociation from the association with sorrow (3rd definition of Karma Yoga)Lecture8.11
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55 Gita 6.24 – 28 Dissociation from the association with sorrow and benefits of DhyaanamLecture8.12
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56 Gita 6.29 – 30 The vision of oneness/samenessLecture8.13
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57 Gita 6.31-34 The wise person and Arjuna’s question about not seeing the visionLecture8.14
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58 Gita 6.36 – 47 What happens to one who did not complete his Vedanta journey and praise of a yogi?Lecture8.15
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Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
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Bhagavad Gita Chapter 7 Chanting by Pujya Swami DayanandaLecture9.1
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59 Gita 7.1-7.6 Introduction to Indirect and Immediate knowledgeLecture9.2
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59b Gita 7.4 – 7.6 Nature of IshvaraLecture9.3
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60a Gita 7.7 – 7.9 Manifestations of IshvaraLecture9.4
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60b Gita 7.10-11 Manifestations of Ishvara contd.Lecture9.5
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60c Gita 7.7-11 Q and ALecture9.6
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61a Gita 7.12-14 Mayashakti and crossing over MayaLecture9.7
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61b Gita 7.15-17 Four Types of devoteesLecture9.8
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61c Gita 7.12-17 Q and ALecture9.9
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62 Gita 7.16 Four kinds of devotees and their world viewLecture9.10
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62b Gita 7.18-20 Which among the devotees is one with IshvaraLecture9.11
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62c Gita 7.18-20 Q and A (Why more don’t take to Vedanta, Readiness, Journey of a Jijnasu etc)Lecture9.12
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63a Gita 7.21-22 How Bhagavan makes the shraddha strongerLecture9.13
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63b Gita 7.23-25 Why and what do people not know about Bhagavan?Lecture9.14
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63c Gita 7.21-25 Q and A (How shraddha for rituals grows)Lecture9.15
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64 Gita 7.26-30 How do devotees seek Bhagavan?Lecture9.16
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Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
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Bhagavad Gita Chapter 8 Chanting by Pujya Swami DayanandaLecture10.1
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65 a Summary of first seven chaptersLecture10.2
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65 b Gita 8.1-5 Arjuna’s question about Brahman and what happens when a person diesLecture10.3
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65 c Gita 8.1-5 Q and ALecture10.4
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66 a Gita 8.5-8.6 Whom to remember before dying ?Lecture10.5
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66b Gita 8.7-9 How to remember Bhagavan?Lecture10.6
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66c Gita 8.5-9 Q and A Grieving and HealingLecture10.7
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67 a Gita 8.10-13 How to give up the body (for a yogi and jnani)?Lecture10.8
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67b Gita 8.14-15 How to reach Bhagavan and what happens after that?Lecture10.9
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67c Gita 8.10 – 15 Q and ALecture10.10
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68 a Gita 8.16-18 The lifespan of Brahmaji and the nature of the lokasLecture10.11
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68 b Gita 8.19-21 The play of manifest and unmanifestLecture10.12
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68 c Gita 8.16-21 Q and ALecture10.13
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69 a Gita 8.22-24 Who is the limitless purusha and where do meditators of Brahmaloka go?Lecture10.14
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69 b Gita 8.25-28 Where do karmis, mere ritualists go after death and who finally reaches Brahman?Lecture10.15
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69 c Gita 8.22-27 Q and ALecture10.16
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70 a Gita Ch 8 Q and A (post death rituals)Lecture10.17
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Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
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Bhagavad Gita Chapter 9 Chanting by Pujya Swami DayanandaLecture11.1
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70 b Gita 9.1-2 What is the King of Knowledge and the King of Secrets and why?Lecture11.2
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71 a Gita 9.3 What is required for the knowledge and what happens to those who don’t seek it?Lecture11.3
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71 b Gita 9.4-5 Satyam (and Mithya)Lecture11.4
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71 c Gita 9.3-5 Gita (Q and A)Lecture11.5
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72 a Gita 9.6-8 Nature of Ishvara (and Maya shakti)Lecture11.6
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72 b Gita Despite manifesting Ishvara is unchangingLecture11.7
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72 c Gita 9.6-10 (Q and A)Lecture11.8
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73 a Gita 9.11-12 What happens to the ones who do not recognise Bhagavan as the lord of all beings?Lecture11.9
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73 b Gita 9.13-14 Qualities of the ones who seek Bhagavan ?Lecture11.10
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73 c Gita 9.11-14 Q and ALecture11.11
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74 a Gita 9.15-17 How to worship Bhagavan with jnana-yajna?Lecture11.12
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74 b Gita 9.18-21 How Bhagavan is one and distinct & What happens to people who go to svarga ?Lecture11.13
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74 c Gita 9.15 – 21 (Q and A – People who don’t have viveka, what to do when a person is bitter etc)Lecture11.14
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75 a Gita 9.22 How does Bhagavan support the jnani/mumukshu?Lecture11.15
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75 b Gita 9.23-26 Devotees who are committed to different ends and not Bhagavan; Bhagavan ‘s acceptance of the smallest offeringLecture11.16
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75 c Gita 9.22-26 Q and A (Bhagavan-Sakshi/experiencer)Lecture11.17
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76 a Gita 9.27-28 Which actions to offer to Bhagavan and the resulting maturity from this attitudeLecture11.18
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76 b Gita 9.29-32 ‘I am the same in all’ and different groups of people can still gain BhagavanLecture11.19
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76 c Gita 9.33-34 and Q and A The level of commitment in seeking BhagavanLecture11.20
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Bhagavad Gita Chapter 10 Vibhuti Yoga 22
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Bhagavad Gita Chapter 10 Vibhutih Yoga (Chanting by Pujya Swami Dayananda)Lecture12.1
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77a Gita 10.1-3 Introduction to the glories of BhagavanLecture12.2
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77b Gita 10.4-5 All dispositions and emotions are from BhagavanLecture12.3
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77c Gita 10.1-5 Q and A (Sadhana in Vedanta, Doing the right thing as jury, When people think you should not forgive etc )Lecture12.4
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78a Gita 10.6-7 Knowing the vibhuti of BhagavanLecture12.5
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78b Gita 10.8-9 What do wise people know about me and how does it show in their life?Lecture12.6
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78c Gita 10.6-9 Q and A (Vegetarianism, Socialising/Social pressure etc)Lecture12.7
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79a Gita 10.10-11 Whom does Bhagavan give knowledge to and what does he destroy?Lecture12.8
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79b Gita 10.12-19 Arjuna summarising his understanding of Bhagavan and making a requestLecture12.9
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79c Gita 10.10-19 Q and A (sharing of one’s life vibhutis and the question of creation)Lecture12.10
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80a Gita 10.20 Aham AtmaLecture12.11
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80b Gita The conscious being is free from roles (Guided meditation)Lecture12.12
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80c Gita 10.20 Q and A (Responses to meditation etc)Lecture12.13
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81a Gita 10.21-23 Bhagavan’s vibhutis beginLecture12.14
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81b Gita 10.24-26 Bhagavan’s vibhutis continueLecture12.15
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81c Gita 10.21-26 Q and A (Balance, Japa, Samskaaras, Where do thoughts come from?)Lecture12.16
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82a Gita 10.27-29 Bhagavan’s vibhutis – Uchhaishravasa till Yama who disciplinesLecture12.17
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82b Gita 10.30-32 Bhagavan’s vibhutis – Prahlada till Vada-discussionLecture12.18
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82c Gita 10.27-32 Q and A (the how of creation, the why of Bhagavan Krishna’s list)Lecture12.19
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83a Gita 10.33-35 Vibhutis – A among the letters till the Spring seasonLecture12.20
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83b Gita 10.36-42 Vibhutis – Game of dice etc All vibhutis are meLecture12.21
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83c Gita Vibhuti garland of blessingLecture12.22
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Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 3
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The wise person does कर्म out of fullness, though the wise person has no need to do कर्म |
But, for an other-wise person, कर्म is done because one is seeking fullness. On one’s own, one does not want to do कर्म, but because of one’s desires, that are influenced by society, one gets on the treadmill of कर्म | And if one examines one’s life, almost all कर्म (will-based action) is done for the sake of fullness.
But here, भगवान् श्री कृष्ण: points out that with understanding the truth, one no longer does कर्म for the sake of fullness.
In the performance of any कर्म, e.g. raising a dog/child, managing a job, managing a relationship(not limited to romantic relationships, but any relation), makes us think that a lot of work is required.
But we should have a harmonious relationship with कर्म | Because if one thinks that कर्म is a burden, then one wants to get out of कर्म at the first opportunity due to laziness, inertia or fatigue. I think~ I do not want to do this.
Or, even if I do the कर्म, I see the futility of it. E.g. We see Arjuna in battle considering that even if I win the battle, victory is not sweet for me as I remain stuck anyway. Because, what I am seeking is freedom from insecurity and complete acceptance of myself. So there is no happiness if I win or lose, I remain stuck.
Therefore, भगवान् श्री कृष्ण: starts to teach Arjuna the nature of reality of I the जीव |
In Chapter ३, श्लोक २१, भगवान् explains that whatever a श्रेष्ठ person does, most will follow, e.g. celebrities are used to sell brand name products, because whatever a celebrity does, I also want the same.
So, भगवान् श्री कृष्ण: reminds Arjuna that if you want to run away from कर्म, because of the mistaken thinking that it will bring peace of mind with complete acceptance and freedom from insecurity that you have been seeking all your life, this is not going to happen.
So, भगवान् teaches-
(i) As long as one lives, कर्म is unavoidable.
(ii) How one should approach कर्म i.e. with an attitude of कर्म योग |
(iii) Who is the one who performs कर्म ~ this will-based action is performed by a human being which gives पुन्य & पापा, with respective experiences of सुखम् & दु:खम् |
Now, भगवान् personalizes the teaching-
श्लोक २२
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन ।
नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ॥ २२॥
Here, भगवान् speaks from the standpoint of Himself as भगवान् श्री कृष्ण: indicating the relationship of a wise person with कर्म |
He addresses Arjuna as पार्था and says-
त्रिषु लोकेषु ~ in all the 3 worlds i.e. भू: (Earth), भुव:(in between), स्व:(स्वर्ग).
The वेद tells us that there are 14 लोक-s i.e. planes of experiences.
And भगवान् श्री कृष्ण: explains that He has a lot to do in order to maintain all different processes in these लोक-s.
E.g. We perceive the rising & setting of the sun due to the movement of the Earth at the same pace without fatigue.
There are so many laws of nature that are predictable and reliable that we take for granted. These are not mechanical laws of nature. There is intelligence in these laws that cannot rest in something inert, it can only rest in a conscious being.
So, भगवान् says that across all 3 लोक-s, there is nothing to be gained by me.
न अनवाप्तम् अवाप्तव्यम् ~ there is nothing possible to be gained by me in any given world, which is not yet gained.
There is nothing to be done by me.
मे ~ for me,
कर्तव्यम् ~ duty; that which must be done.
Notably भगवान् highlights that although there is no need for Him to do कर्म,
कर्मणि वर्त एव ~ I am still involved in कर्म all the time.
E.g. If we look at the manifestation of भगवान् श्री कृष्ण: we see Him playing pranks as a child, then going to the गुरुकुल in Sandeepany, ruling over the kingdom of Dwarika, his relationship with the Pandava-s, and then the Mahabharata war.
So, we see non-stop कर्म | भगवान् does not go meditate in a cave for 10-12 years. But though performing non-stop कर्म, He says कर्तव्यं न अस्ति ~ for me, there is nothing to be done.
So here भगवान् alludes to कर्म that is done for the sake of duty versus कर्म that is done for binding desires.
If कर्म is play for me, there is no seeking in order to gain for me. Rather, it is doing for the joy of doing, or in order to contribute.
It is a ridiculous notion to not have any expectation from performing कर्म |
But, I no longer define myself by the outcome of an event.
Why? Because I am aware that I am bigger than time.
Time is only for the body. For instance, does one feel 70 years old? No, even if the body is 70 years old, there is no age for the mind. It may seem that the mind/सूक्ष्मशरीर is enclosed within the body, but the सूक्ष्मशरीर actually pervades the entire physical body. For instance, we observe that while this human being sits stationary in a chair, the mind wanders all over to all galaxies, not limited by this physical manifestation.
So, one should ask oneself this question- how is it that all other activities are limited to the body, but the mind can soar all over? If the mind was only limited to the body, this would not be possible.
So, the relationship with कर्म for a wise person is that one sees that I am अकर्ता i.e. I am not a doer.
So, we see Lord कृष्ण: doing so much, with devotees all around him. And we also saw the example of the successful King Janaka who continued to manage his kingdom though having ब्रह्मविद्या, as this was his duty.
Pujya Swamiji had accompanied His गुरु, Swami Chinmayananda to Uttarkashi. There, they met with Swami Tapovan Maharaj. परम गुरु Swami Tapovan Maharaj recognized that Swami Dayananda seemed keen on वेदान्त, doing so much सेव to Swami Chinmayananda-ji, and so asked~ why are you returning to the city? At the time Pujya Swamiji (this was before he had taken संन्यास) explained that I have a lot of responsibilities e.g. mother to look after etc. To this परम गुरु Swami Tapovan Maharaj replied- you see this River Ganga, it is a नुत्य प्रवह of responsibilities i.e. a constant flow of one responsibility after the next.
This anecdote shows that one can never say that I have no more responsibilities.
So, responsibilities will keep flowing, but I have to decide when I want to see what is the reality of all of this.
But, one is so caught up with responsibility/duty.
So, when there is something to be done, there is a sense of compulsion. Therefore, it is worth asking, what for?
There may be the desire to show support for the other- one’s partner, child etc..
But one should be clear about the goal of all relationships- it is to contribute. Its purpose is not perpetual happiness. In this way one liberates the relationship from the burden of expectation. Only then there can be relaxation.
Or else one is like a hungry creature looking for crumbs of happiness in a relationship. It is unreasonable to put all of one’s expectations on one relationship/person, this will certainly create havoc for that relationship.
So, कर्तव्यत i.e. in doing, there is no escape.
But what भगवान् श्री कृष्ण: really wants us to enquire into is ~ Am I कर्ता? Am I really the doer of all कर्म ?
श्लोक २३
यदि ह्यहं न वर्तेयं जातु कर्मण्यतन्द्रित: ।
मम वर्त्मानुवर्तन्ते मनुष्या पार्थ सर्वश: ॥ २३॥
भगवान् also says that although for me there is nothing to be done, I am still involved in all types of कर्म |
Because, यदि ह्यहं न वर्तेयं ~ suppose I do not do anything, then,
मम वर्त्म ~ my path i.e. what I am doing,
मनुष्या: सर्वश: वर्तन्ते ~ people will follow.
E.g. Emperor Ashoka was a prior King of Bharata. He converted to Buddhism, which was fine. But, his withdrawal from his duty created problems with the breaking up of the kingdoms that he was in charge of. He also abandoned his army. Therefore, at that time many small battles broke out throughout India. So, ideally, when he removed himself from his duties, he should have gotten a suitable successor to fill his place.
So, this becoming passive in the name of religion is not helpful.
For instance, talks of world peace do not account for human insecurity. So, in every society, from the tribal to the advanced, there is the need for a defense force.
E.g. what can one do if another wants to take over your country territory? One can try to talk peace if the other has a similar agenda. But, if the other is all out for war then this is not possible.
So, if one were to become lazy or have inertia, or say peace & no war, and disband the army, there will be chaos.
There are always a lot of excuses to not perform कर्म |
In the name of peace, one may choose not to say anything in a given situation.
There is the illusion that I want peace at all cost, so I will stay quiet, or maybe one is afraid to say the truth.
There can be an uncomfortable silence, as things are allowed to build up without one saying anything.
Then, an outburst of accusations can begin with a small trigger, due to doubting of the other person’s intentions.
So, this staying quiet can be an excuse that one hides behind in not performing कर्म |
But really, one cannot hide behind not performing कर्म, as one cannot escape कर्मफल |
E.g. fire will burn if one places the finger in it.
In this way भगवान् explains that although I am not कर्ता, I am still involved in all kinds of कर्म, as I am aware of the responsibility of being a role model to so many people, as people will follow my actions.
श्लोक २४
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् ।
सङ्करस्य च कर्ता स्यामुपहन्यामिमा: प्रजा: ॥ २४॥
चेत् ~ if,
अहम् कर्म न कुर्याम् ~ I do not do कर्म,
then all these लोक:(beings) will perish ~ the sun will not rise, the wind will not blow,
and I will then become the कर्ता of सङ्कर: | (सङ्कर् ~ confusion, versus शङ्कर् ~auspiciousness).
So, here भगवान् श्री कृष्ण: is saying that if I do not do कर्म, I will become the author of confusion in the world.
So भगवान् says that people look up to Me, and if I do not do, then all beings and the world will perish, so it would be like I have destroyed all these people.
Also, people want their leaders to lead.
So, भगवान् श्री कृष्ण: does not allow people to observe/think that He does not do anything despite the prevalent अधर्म in society. Or, for example. if a lot of injustice is happening in society, people would talk about why is the Prime Minister or President not doing anything about this.
People act out of रागद्वेष |
So, if there is no outlet for this, what would one do? For example, there were people who were exhausted with work prior to the pandemic. And then with the pandemic when one is isolated at home, the comfortable home becomes like a prison. So, all habits & daily rituals add value/meaning to life.
The reason for all crime is due to रागद्वेष (cravings & aversions).
The intensity of a desire can consume and lead to crime in order to make a quick buck, homicide due to jealousy, stealing due to lust. So, due to रागद्वेष, one is willing to go to any length.
So, one should try to reduce this strong subjectivity of रागद्वेष to preference.
E.g. if a preferred type of food is unavailable, one does not throw a fit, but just makes do with what the situation offers.
One’s likes & dislikes add to the richness/color of the personality. But if there is a binding desire, then रागद्वेष is in charge, and all hell breaks loose.
श्लोक २५
सक्ता: कर्मण्यविद्वांसो यथा कुर्वन्ति भारत ।
कुर्याद्विद्वांस्तथासक्तश्चिकीर्षुर्लोकसंग्रहम् ॥ २५॥
अविद्वांस ~ people who are not wise,
कर्मणि सक्ता: ~ are attached to the outcome of the action, and the कर्म |
For instance, the perfectionist is so attached to how things should be done, and so ends up overworking due to the thinking that no one can do it as I do it. But instead of training another to be competent, one thinks that I am indispensable to the project. So, सक्त: is this attachment to the way that things should be done, e.g. how the house should be maintained, how the relationship should be, how the work situation should be.
So, just as the अविद्वांस does कर्म for the sake of their attachment to कर्म,
so too even the wise person does कर्म |
So, on the surface, both the unwise & the wise do कर्म |
But, the wise person does कर्म being असक्त: i.e. not having any sense of attachment to the outcome. So, one does one’s best, with the knowledge that the laws of कर्म are at work. So, there is surrender while one is doing कर्म, before doing कर्म and after doing कर्म |
And whatever the results are, it is fine; the play of life goes on. I enjoy myself regardless.
So why does the wise person do anything? चिकीर्षु: i.e. because one is desirous of doing. (चिकीर्षु: = कर्तुम् इच्छु: ; जिज्ञासा = ज्ञातुम् इच्छु:)
The wise person does कर्म for लोकसंग्रह i.e. for the protection of people. Because if धर्म is to be upheld in society, who is to be protected? धर्म lies in the धर्मी i.e. the one who practices धर्म | So, these people who uphold धर्म have to be protected. धर्म lives in the heart of the धर्मी | Because धर्म is living the right values of kindness, compassion, justice. It is not a monolithic structure to be secured.
So, with respect to भगवान् श्री कृष्ण:, we see Him ever engaged in all kinds of कर्म – from ruling his kingdom to even being Arjuna’s driver. He chooses to be there in person for Arjuna in the midst of the battle as His driver.
And He always does with a smile on His lips, often playing a flute indicating His lightheartedness- seeing everything as play/fun, with the knowledge that nothing touches me.