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Opening and closing prayer-chants 4
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Lecture1.1
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Bhagavad Gita Dhyaanam 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 - Chapter 2 - Saankhya Yoga 46
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Quiz4.1
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Bhagavad Gita Chapter 3 22
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Lecture5.1
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Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
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Bhagavad Gita Chapter 5 Sannyasa Yoga 20
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Lecture7.1
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Bhagavad Gita Chapter 6 Dhyaana Yoga 15
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Lecture8.1
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Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
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Lecture9.1
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Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
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Lecture10.1
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Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
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Lecture11.1
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Bhagavad Gita Chapter 10 Vibhuti Yoga 22
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Lecture12.1
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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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Bhagavad Gita Chapter 12 Bhakti Yoga 16
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Lecture14.1
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Bhagavad Gita Chapter 13 Kshetra-Kshetrajna vibhagah yoga 37
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Lecture15.1
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Lecture15.2
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1 Comment
So, how often does one have कर्म योग attitude?
* श्लोक ३१ *
ये मे मतमिदं नित्यमनुतिष्ठन्ति मानवा: ।
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभि: ॥ ३१॥
भगवान् श्री कृष्ण: says – What I have said in terms of offering one’s कर्म to भगवान्, this should be done नित्यम् (always).
E.g. Some अश्रम-s have a timetable with कर्म योग scheduled for a specific time. But this slated कर्म योग is really a time-slot for collective सेव |
कर्म योग is not time-bound ~ there is no specific time to offer one’s कर्म to भगवान्, or to be accepting of others.
Collective सेव is good because depending on one’s personality/culture, the way things are done may be different, so there can be reason for disagreement, and then eventual acceptance & accommodation.
So, कर्म योग does not fit into a scheduled time slot. कर्म योग is a 365-24/7 disposition that one tries to bring into one’s life.
कर्म योग does not fit into the should/should not list that we create for ourselves. Relax. It is to see the vision, and approach with a gentleness towards oneself, but also be tough on oneself too.
So, the मानवा:(people) who follow this teaching and try to bring in कर्म योग, how are they supposed to do it?
Be equipped with श्रद्धा | श्रद्धा means trust. श्रद्धा does not mean faith.
I trust the Teacher who teaches about कर्म योग |
And अनसूयन्त: ~ I do not find fault with the teaching.
This is why giving the benefit of doubt to people is an important quality to develop.
How can one trust the Teacher if one does not trust one’s partner, children, co-workers?
We can look at 4 कृपाs(trusts)-
(i) आत्मा कृपा – Trust in oneself.
(ii) ईश्वर कृपा – Trust in भगवान्, or भगवान्’s grace.
(iii) शास्त्र कृपा – Trust in our शास्त्र |
(iv) पर कृपा – Trust in the other, whomsoever the other may be.
Everyone has faced situations where their trust has been affected.
It makes one not trust the other. One feels disconnected, isolated, lonely, always second guessing the other. There can be grounds for not trusting the other.
So, as a person, am I a trusting person?
Do I trust myself to do the right thing? When given a difficult situation, I trust myself to do my best.
And I trust the other. If someone says something, it is not that they have malice in their heart and they are out to get me; it is their प्रकृति | And similarly it is my स्वभाव that determines my hot-headed response.
श्रद्धा in Teacher is part of our needed 6-pack i.e. षट्क संपत्ति: (the 6-fold wealth) of a वेदान्त student.
श्रद्धा in शास्त्र does not come naturally, it comes from a trust in life.
This happens when one comes to terms with the कर्म in one’s life, and understands that no one deliberately gives me a tough time. I am only experiencing my own choices which have fructified. There is no one to blame.
And then, by extension one can have a working trust in the Teacher and the Teaching.
The Teacher comes with the package of the Teaching.
So, if one does not want to relate to the Teacher, then there is a problem.
Why not relate? Because all of us are rebellious, all of us struggle with authority. There are different ways that one’s rebelliousness manifests, e.g. not switching on one’s video during class. And then one makes excuses for this.
So, if I do not go along with a small, non-forceful request by the Teacher, then how am I going to listen to the words of the शास्त्र from the Teacher? Then, one will have doubts.
Or for instance if we get caught up in analyzing the personality or any idiosyncrasy (which we all have) of the Teacher, then the Teaching is lost since we were paying attention to प्रकृति instead of आत्मा |
The Teacher-student relationship is for the purpose of the Teaching, for nothing else.
Any criticism that the mind comes up with, e.g. maybe we should get a 20-point bullet point list of the class teaching etc., it is an unequipped अहंकार trying to take on the role of the teacher.
श्रद्धा वन्त: अनसूयन्त: मुच्यन्ते तेऽपि कर्मभि: –
On the other hand, my trust in शास्त्र will bless me. Because I will accept the words of शास्त्र that reveal that I am limitless आत्मा, despite any कर्म that I do. I am free from all सत्त्व, रजस् & तमस् | So, with श्रद्धा, one is मुच्यन्ते कर्मभि ~ one is free from the effects of कर्म, only with self-knowledge.
Because the cause of all suffering is अपूर्णता & अविद्या | So, the only solution is knowledge.
So, more or less कर्म is not the answer. It is not to withdraw from all responsibilities and meditate in a cave. It is to recognize that I am not defined by the कर्म that I do.
This is a difficult concept to come to terms with as the media’s messages tell us that we are less or more because of what we do. Often one of the first questions asked in a conversation is ~ what do you do? And it is often profession-based.
Also depending on the outcomes of different life events, e.g. divorce, one defines oneself and one may feel bad about oneself. So, one allows कर्म to define me.
But शास्त्र tells that I am not कर्ता | I am अकर्ता, I am अभोक्ता, I am चैतन्य-consciousness. To be with this vision, I have to have trust, or else in the teaching there will be a lot of apparent contradictions in one’s mind.
Because at one point, the Teacher will talk about doing a lot of कर्म, and then later on the same Teacher/Teaching will say to withdraw from कर्म |
So, one must be present for the entire journey or else one only gets little bits & pieces. शास्त्र study is not a buffet-style approach where one chooses to accept part of the teaching and not accept another part. That is one’s रागद्वेष operating. Therefore, one should have श्रद्धा to see all of it.
Therefore, in traditional वेदान्त study, meeting with the गुरु from time to time is important; this is not just necessary when one has a problem.
This is an individual journey with a definite pursuit. Therefore, relationally one needs to have trust in one’s गुरु for their own sake. One has to trust the Teacher in order to trust the words of the Teaching.
One’s own personal study e.g. listening to many videos on one’s own, creates one’s own idea of the Teaching and this does not work.
* श्लोक ३२ *
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् ।
सर्वज्ञानविमूढांस्तान्विद्धि नष्टानचेतस: ॥ ३२॥
With श्रद्धा/trust, one says that well वेदान्त says that I am limitless, however right now I feel limited, but I will enquire into this. This is a trusting & open attitude.
Whereas, those who find fault in the Teaching, will say that वेदान्त is rubbish.
Then, someone may even say things like- Swami-s are not to be trusted, that they hypnotize.
So, there are those who are critical for no reason.
For instance, some people actually start a sentence with ‘no’. It has become a part of one’s vocabulary, such that one is not even conscious of it.
E.g. if one keeps on telling a kid ‘no’, the kid will turn around and also say ‘no’ to one.
One can relate to this by trying not to say ‘no’ for one week, or even just for an hour.
This is not glorifying the word ‘yes’, but ‘no’ can indicate resistance to things, people and situations.
So, one can reflect on when to say ‘no’, as this can extend to one being critical of the Teaching.
So, what happens to such a person?
If a person does not have the विवेक to discriminate between what is eternal and what is temporary, it is likely that the person will be confused about what is the right thing to be done in a given situation i.e. धर्म versus अधर्म, e.g. speaking more or shouting less.
सर्वज्ञान ~ in all one’s interactions, in all different domains of knowledge,
नष्ट (destruction) ~ one is likely to be lost i.e. there is constant confusion about what is the right thing to be done.
E.g. should I give this person one more chance or not? etc.
Confusion in one’s mind on many things, will deplete one’s energy. This back & forth vacillating saps a lot of energy.
So, as one follows the vision, one should try to have a working trust, at least try to see if it works.
E.g. after cataract surgery, and the bandages come off, one insists on a guarantee from the doctor that one would be able to see, before one opens the eyes.
Really one just has to open one’s eyes to see.
So, similarly one has to open one’s eyes to the प्रमाण i.e. the means of knowledge that reveals the Truth. I have to allow the प्रमाण to work, so that much working trust should be there.
So, श्रद्धा is required for this learning.
The scenario is different in an academic setting. One is not asked to have श्रद्धा in the teacher.
But, in वेदान्त, the qualities of the अधिकारी are the required qualifications, not one’s secular qualifications.
So, there should be trust in life, in भगवान्, in कर्म, trust that pervades me.
So that one allows the शास्त्र to work.
Otherwise one remains lost, and cannot be freed from the hold of कर्म, and the cycle continues.
* श्लोक ३३ *
सदृशं चेष्टते स्वस्या: प्रकृतेर्ज्ञानवानपि ।
प्रकृतिं यान्ति भूतानि निग्रह: किं करिष्यति ॥ ३३॥
Even the ज्ञानवान्-s (i.e. the one who has ज्ञानम्) i.e. the wise person, also behaves according to प्रकृति |
So, whatever action the ज्ञानवान् does, it is because of प्रकृति |
And भूतानि (all beings) follow their own स्वभाव,
निग्रह: किं करिष्यति~ then what is the use of control?
This is not a deterministic statement.
We see different ज्ञानी-s with different life trajectories.
For instance, Pujya Swamiji Dayananda Sarasvati traveled a lot, taught classes, and initiated a lot of projects.
Whereas his गुरु, Swami Tarananda Giriji lived quietly in Haridwar and said that I will only teach the people who come to Me.
So, each has their own स्वभाव, and we cannot say that one way is right and the other is wrong i.e. traveling the world versus staying in one place. Each has their unique प्रारब्ध and they don’t resist it.
Wisdom has nothing to do with one’s lifestyle. So though there may be different personalities, the knowledge is the same. But we tend to be judgmental.
But, the question arises- if one’s behavior is due to one’s स्वभाव, then should one attempt to control it?…श्लोक ३४