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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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Bhagavad Gita Dhyaanam 6
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Lecture2.1
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Lecture2.3
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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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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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Lecture4.34
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Lecture4.35
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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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Lecture5.10
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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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Lecture6.20
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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 23
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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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श्लोक २६
न बुद्धिभेदं जनयेदज्ञानां कर्मसङ्गिनाम् ।
जोषयेत्सर्वकर्माणि विद्वान्युक्त: समाचरन् ॥ २६॥
There are some people who know आत्मा/the truth, and who understand that limitless-आत्मा has never been the doer or experiencer.
These people who know, they should not create confusion amongst अज्ञानाम् (the people who are ignorant).
If one is pursuing वेदान्त, one should learn to say what is appropriate and important.
Because for the one who is ignorant of my infinite nature, कर्म is important.
So, one should not say that कर्म is मिथ्या, why are you getting so hassled.
Also, one should not be selective about certain कर्म- with acceptance of some कर्म but rejection of other कर्म, with the claim/excuse for not doing/accepting the latter since कर्म is मिथ्या |
People already have so much तमस्, with excuses/inertia/laziness not to do, so if one is told not to do, then what will happen?
If the wise person says that one should not do, it will create बुद्धि: भेदम् i.e. confusion in the other-wise.
Because one wants to do कर्म, and have experiences due to रागद्वेष |
Then what should the विद्वान् (wise person) do?
Because the विद्वान् is युक्त: i.e. together as a person; the wise person oneself does कर्म |
So, this is भगवान् श्री कृष्ण:’s advice to the wise people- that they must encourage people to do more कर्म |
कर्म is not opposed to knowledge.
One can do lots of कर्म or less कर्म |
What matters is what conclusion have I made about myself. Is it based on reality?
If one considers oneself as कर्ता, then there is a lot of self-judgement. If one did something well, then one wants to work to maintain that, or do better and derive fulfillment from that. And if one thinks that one is a loser, that I don’t want to do anything, that I don’t care, then also there is self judgement with comparison of oneself to others.
All this damning self judgement is based on the wrong conclusion that I am this much only, that I am a human being only, that I am this limited body/mind only.
The truth is that I am much more than that.
भगवान् आदि शङ्कराचार्य, भगवान् वेदव्यास, all ऋषि-s were so involved in so many different kinds of कर्म | भगवान् आदि शङ्कराचार्य walked all over India, and wrote so many commentaries all for लोकसंग्रह | Then, his शिष्य-s painstakingly copied his work on palm leaves for posterity.
So, what makes one do कर्म? It is प्रकृति |
श्लोक २७
प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: ।
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते ॥ २७॥
प्रकृति is माया शक्ति | It is the material cause i.e. all modifications seen around us, including this body/mind.
सर्वश: कर्माणि – All कर्म done by all beings,
is impelled by the गुण-s.
And प्रकृति/माया शक्ति is made of the 3-गुण-s.
The पञ्चमहाभूत-s are all combinations of सत्त्व, रजस् & तमस् |
सत्त्व is knowledge, clarity & purity.
रजस् is intense emotion and activity.
तमस् is inertia, laziness, sleepiness, reduced activity.
These गुण-s are the constituents of माया |
गुण-s cannot be strictly translated as ‘qualities’, as a quality has to be present in something, it cannot exist independently, e.g. the color orange can be present in a cloth. Conversely माया is made of the 3-गुण-s.
अहंकार विमूढात्मा – Everyone who has a sense of self concept/individuality, is deluded by this notion and thinks अहम् कर्ता i.e. I am the doer.
इति मन्यते ~ this person thinks like this.
These गुण-s account for differences in personality. For instance one person is active wanting a lot of excitement, versus another who prefers to relax, or another who wants to explore and learn.
So, one’s personality can be innocuously seen in the way one vacations, or what someone orders/eats, and this can make one judgmental of another due to personality differences.
But here भगवान् is saying that all of this is due to प्रकृति / these गुण-s.
In some people one गुण may be dominant.
The dominant गुण may depend on one’s stage of life. E.g. since the phase of motherhood demands a lot of activity, therefore there may be more रजस् |
Also, throughout the day, गुण-s change in the individual & the environment.
So, the personality interacting with the sense objects is all the play of प्रकृति |
Judgements are made based on one’s energy level, enthusiasm, achievements. But these judgements are all based on अहंकार, but अहंकार is विमूढात्मा i.e. one is deluded due to the play of गुण-s/प्रकृति |
Sometimes, one cannot help oneself and does an action unthinkingly, e.g. open a bag of Lays potato chips and eats, and then afterwards one considers- was I really in charge of the situation? It was the गुण-s all the way.
So, one can keep shifting from judgement to judgement due to this play of प्रकृति |
So, all drama is due to personality difference due to प्रकृति / the 3-गुण-s, and we are seemingly conditioned by these…
Or are we?
श्लोक २८
तत्त्ववित्तु महाबाहो गुणकर्मविभागयो: ।
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ॥ २८॥
The play of the गुण-s express in the body-mind sense complex.
Everyone has सत्त्व, रजस् & तमस् | All are important, no one is superior to the next.
For instance, if one works hard all day, it is good to have तमस् to go to sleep at night.
भगवान् श्री कृष्ण: addresses Arjuna as महाबाहो (the one who is mighty armed), and tells-
the one who knows the truth of गुण & कर्म, which is that some people are inclined to do certain कर्म due to गुण |
One can ‘feed the गुण’, e.g. by doing certain activities that one likes, it cultivates the respective गुण |
So, one can be born with certain गुण-s, and these can change depending on how they are nurtured; and even during the day गुण-s change.
So, one should not think that one is conditioned by the गुण-s, though they give one their personality.
तत्त्ववित् ~ the knower of the reality understands that,
प्रकृति or माया शक्ति is really a शक्ति of ब्रह्मन् the limitless.
I am not conditioned by the condition of the body or mind.
So, if I define myself as अहंकार, this is विमूढात्मा |
I remain as विमूढात्मा अहंकार because this कर्ता identity makes me feel so important.
E.g. The retired colonel still uses the title Colonel(retired), though he has long left the army.
Because one feels defined by that role, it lingers and stays as one’s identity.
So, it is time to drop this अहंकार identity, but because it made one feel so powerful, one holds on to it.
Therefore, with the understanding of the play of प्रकृति, one should not be too judgmental of oneself or the other.
One should know That which is present in & through all qualities, experiences, and situations of lifetimes is तत्त्व/reality, and then that person in never bound.
ॐ