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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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* श्लोक ३५ *
श्रेयान्स्वधर्मो विगुण: परधर्मात्स्वनुष्ठितात् ।
स्वधर्मे निधनं श्रेय: परधर्मो भयावह: ॥ ३५॥
This is an oft quoted verse especially in the context of not running away from one’s स्वधर्म |
But what is my स्वधर्म? Figuring out one’s स्वधर्म may take a lifetime…
One’s स्वधर्म is a combination of things:
(i) सामान्य धर्म ~ the practice of values like honesty, truthfulness, compassion, justice etc. with all beings.
(ii) विशेष धर्म ~ one’s responsibility related to family members, relatives, i.e. looking at all of one’s roles- partner, parent, colleague, employer/employee, citizen & my contribution to society.
Pujya Swamiji says that real growth happens when one grows from being a consumer to being a contributor.
So, I should ask myself, what is my ratio of consumption to contribution?
(iii) पञ्चमहायज्ञा ~ my responsibility to:
– पितृ ~ Parents and ancestors.
– ऋषि ~ Teachers, Knowledge and our Vedic culture.
– भूत ~ our eco-system i.e. all living beings.
– देवता-s ~ presiding deities over the cosmic forces.
देवान्भावयतानेन ते देवा भावयन्तु व: ।
परस्परं भावयन्त: श्रेय: परमवाप्स्यथ ॥ ११॥ Chapter 3.
– मनुष्य ~ our fellow beings.
(For more on this one can check out Podcast #153 Panchamahayajna – the 5 sets of relationships we must honor~ https://discoveratma.com/153-panchamahayajna-the-5-sets-of-relationships-we-must-honor/)
So, we are connected to all five, so it is not a matter of choice but rather responsibility.
In one’s thinking, there is this ‘beggarly’ notion that I have to extend my arms to receive. So, one should shift to thinking that I have the power to give. Even the helpless & dependent babe can give a smile, so everyone can give something. So, what can I give?
(iv) In addition to this, there may be a cause which one resonates with, and wants to work on. E.g. If one was a victim of abuse, one may feel strongly about helping those who are survivors of abuse. Or one may want to contribute to education or healthcare etc.
Along this vein, in the build-up to Republic Day we are exploring at least 26 ways that we can contribute to Bharat. (https://www.youtube.com/c/DiscoverAtma)
So, we have to figure out our स्वधर्म |
And here भगवान् श्री कृष्ण: says that whatever is one’s स्वधर्म, it is better to do this, even if it is विगुण: (not perfect & a struggle), than to do someone else’s धर्म | It is okay to struggle with one’s own स्वधर्म, as this struggle will help one to grow into maturity.
Often, we are kind & compassionate about someone else’s problems, but within one’s own family it is not so. Therefore, as a minimum, we should find ways to live in harmony with one’s own family.
Only I can do what I have to do in my given role as a parent, child, sibling, partner.
My unique स्वधर्म is laid out for me.
So too Arjuna’s स्वधर्म is laid out. As a क्षत्रिय who is accomplished, and a leader amongst men, he cannot lament and say that I will do साधु धर्म and go to Rishikesh and live a life on भिक्षा |
This is not acceptable. As if one does not do their स्वधर्म, a lot of things will fall apart.
Therefore, भगवान् श्री कृष्ण: makes a strong statement- that even if one dies whilst performing one’s धर्म, that is better than performing another’s धर्म |
Also, if one tries to perform the धर्म of someone else, there will always be fear.
When one tries to play the role of someone else, one makes a mess, because in so doing-
(i) I am shedding my own responsibilities,
E.g. Extra-marital affairs bloom as one tries to perform the धर्म of being another’s partner instead of figuring out how can I be a better spouse to my own marriage-partner.
(ii) Not giving the other person a chance to be capable and do what they are supposed to be doing.
And with doing another’s job, there is the fear- Am I doing this correctly? Should I be doing, or not doing?
It may seem attractive to do the work of someone else, but this is not correct.
It is about learning to be comfortable with all roles that I am assigned and performing my responsibilities in those roles.
This by itself is a huge cycle of learning, because we usually resist doing.
E.g. One may choose to escape into वेदान्त and meditate instead of having to try to relate to one’s husband/wife, and so use this as an escape method. But one loses out on the opportunity to fight & make-up with one’s partner, and to learn and grow from this encounter.
Therefore, one should be clear about what one is doing and not dodge responsibility.
Also, भगवान् is explaining that whatever be one’s slot, the purpose is not to do the best कर्म possible, as each कर्म is limited with limited results. There is no perfect कर्म |
It is to gain maturity with the performance of धर्म |
As performing धर्म is not easy; one is constantly struggling with रागद्वेष |
But, in time, the more one performs one’s स्वधर्म, one grows bigger than one’s रागद्वेष and sees oneself free from रागद्वेष, as रागद्वेष reduces to preferences.
And then there is the recognition that I am more than all different situations & experiences.
And with this, there is a tremendous courage to fight any battle of injustice, e.g. inheritance issues within families etc.
So, having spoken about रागद्वेष, doing one’s स्वधर्म, and the signs of a wise person (including not to disturb the one who is not wise),
Arjuna now asks a question-
* श्लोक ३६ *
अर्जुन उवाच ।
अथ केन प्रयुक्तोऽयं पापं चरति पूरुष: ।
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजित: ॥ ३६॥
He addresses Lord कृष्ण: as वार्ष्णेय |
Duryodhana also asks a similar question in the महाभारत –
जानामि धर्मं न च मे प्रवृत्ति: |
जानाम्यधर्मं न च मे निवृत्ति: ||
केनापि देवेन हृदि स्थितेन यथा नियुक्तोऽस्मि तथा करोमि ।
I know what is धर्म, but I cannot seem to engage in धर्म, and I also know what is अधर्म but I cannot seem to disengage from अधर्म | Something seems to sit in my heart which impels me, and I go along with that inner voice.
Here, Arjuna asks a similar question-
केन प्रयुक्तोऽयं पापं ~ By what are we impelled to do पापा ?
E.g. I do not want to be rude, but the words seem to tumble out of my mouth. Or, I don’t want to cut corners, but I end up cutting corners. I want to do the right thing and contribute to taxes, but I make excuses for filing my taxes incorrectly, saying that anyway the government has not done anything for me.
So, by what are people impelled to do acts of अधर्म ?
Though there is no इच्छा (desire) to do something wrong, it seems like I am being pushed with momentum to do so.
I know all the right things to do, but I do not do this. Why?
भगवान् replies-
* श्लोक ३७ *
श्रीभगवानुवाच ।
काम एष क्रोध एष रजोगुणसमुद्भव: ॥
महाशनो महापाप्मा विद्ध्येनमिह वैरिणम् ॥ ३७॥
एष ~ this (which you are familiar with),
काम/desire ~ binding desire,
and the क्रोध (anger) that arises due to non-fulfillment of desire,
is borne of too much रजस् in you.
And what about this binding desire? महाशन: ~ it is a big glutton. Like a fire, it is अनल: (never enough). [अलम्-enough]
So, this fire wants more, and as a result it is महापाप्मा (great पापी), impelling one to do acts of अधर्म |
So, may you know that this is your true enemy.
भगवान् explains further with 3 metaphors-
* श्लोक ३८ *
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च ।
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् ॥ ३८॥
These metaphors illustrate how difficult it is to remove the binding nature of desire.
(i) Like the blazing वह्नि (fire) being covered by clouds of धूम (smoke). So too, knowledge is there of what is the right thing to do in a given situation, but binding desire covers it. So, one has to wait for the smoke to die down, or not stoke the fire, or allow a nice wind to blow the smoke away.
(ii) Like दर्श:(mirror) covered by a lot of मल (dust). The glass of the mirror by itself is clear & transparent. But, if it is covered by dust, then effort has to be put forth to remove the dust.
(iii) Just as a fetus is covered by the womb. Therefore, so too knowledge is covered by desire.
We have to understand that desire is not a bad thing.
E.g. wanting nice vacations, desiring desert after meals, tv watching, wanting to be validated.
But, binding desire means that it must be done, if one is not able to fulfill the desire then the result is a most unpleasant mood.
So binding desire means that this desire must be fulfilled at all costs, and one does not care about the consequences.
E.g. addictions – one may steal in order to fulfill an addiction.
These particular 3 metaphors are used to indicate the varying effort needed to remove some of these binding desires. For instance, some desires can just be easily blown away. Or another desire may require more effort, like wiping the dust off a mirror. Or some desires are so binding, that they take a long time, like an entire gestational period for the knowledge to shine forth. And like pregnancy/childbirth, this desire is also struggled with.
Now भगवान् explains for us the concept that was just illustrated-
* श्लोक ३९ *
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा ।
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ॥ ३९॥
So, we know the meaning of the prior metaphors in श्लोक ३८ because भगवान् now clearly uses the words ज्ञानम् & काम in this श्लोक |
Even for the ज्ञानिन:(wise person), know that this person’s ज्ञानम् can also be covered by this नित्यवैरि (constant enemy) in the form of काम |
Any binding desire is a symptom of अपूर्णत (sense of incompleteness), and I seek to be complete by fulfilling the desire.
E.g. Only if I go on holiday, then all is well with the world.
Or, I must succeed in anything & everything that I do. But what is the definition of success?
Then, I whip myself and think less of myself if I don’t succeed. Also, I don’t want others to think less of me, so I push myself & others too.
These desires are good, but when one takes them to the extreme, saying that it must happen in this way, then the desires are binding.
Everyone wants to succeed, but when there is an insistence on success with no scope for failure or no plan B, then pressure is put on oneself, and for what?
The definition of success is that I will feel complete.
So, where is this काम present?
* श्लोक ४० *
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ४०॥
Our country’s defense forces try to figure out where the enemy is so that they can have a strategy to attack. So where is this काम?
The अधिष्ठानम्/locus is in इन्द्रियाणि मनो बुद्धि: (my own senses, in my mind, in my intellect). Knowledge is also there. So, these binding desires are always doing आवरण (covering) of the knowledge that is there.
So, this situation is tougher than expected, as it is not an external enemy to battle, but rather an internal enemy.
So, then one may loathe/hate oneself, thinking why do I not have enough willpower to deal with my desire?
So, भगवान् continues-
* श्लोक ४१ *
तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ ४१॥
Therefore, knowing that all acts of अधर्म are committed due to the binding nature of desire, which is a glutton, making one commit to things that one does not want to commit to,
therefore, one should learn to have mastery over one’s senses, mind & intellect, and destroy the real enemy.
So, who is the real enemy i.e. the enemy of one’s knowledge? Binding desires.
Therefore, भगवान् is telling us that, may you have more-
(i) दम: – mastery over the way you use your body.
(ii) शम: – mastery over the resolution of the mind.
So, only I can work on this binding nature of desire, by seeing the havoc that it causes for me, and may I destroy it.
भगवान् has already spoken of कर्म योग – with the spirit of कर्म योग, may you surrender this to me.
Whatever is the nature of one’s desires, do not worry too much about it, instead offer it to भगवान् |
भगवान् Himself told us this in श्लोक ३० –
मयि सर्वाणि कर्माणि संन्यस्याध्यात्मचेतसा ।
निराशीर्निर्ममो भूत्वा युध्यस्व विगतज्वर: ॥ ३०॥
Then, without the sense of me & mine, do what has to be done.
So, instead of worrying- how will it be, what will happen, will it work out? One can surrender all doubts & anxieties. One can take time to make a commitment, but then once the commitment is made, one should go with it. Then, one’s धर्म should be performed in this commitment.
* श्लोक ४२ *
इन्द्रियाणि पराण्याहुरिन्द्रियेभ्य: परं मन: ।
मनसस्तु परा बुद्धिर्यो बुद्धे: परतस्तु स: ॥ ४२॥
Along with कर्म योग बुद्धि:, may you see that you are not touched by your desire.
And so भगवान् shows us how to do दृग्-दृश्य (seer-seen) विवेक |
This is an inquiry that we do in order to understand who is the seer & what is the seen.
So, we can start with our experience. Looking at our surroundings, one sees the computer screen, and as one moves one’s gaze around the room, there is the recognition that the prior object is displaced by the current object in one’s view. So, that which is दृश्य (seen) changes. That which is unchanging is my eyes with respect to the different sights.
But then even my eyesight changes. When I go to the ophthalmologist, the lens before my eyes is adjusted until I see clearly. The ophthalmologist asks- Can you see clearly with these lenses? So, how can I see whether I see clearly or not?
This is because my eyesight is changing, and so it is also दृश्यम् | When there is smoke or fog, I cannot see.
So, the mind (दृग्) determines whether I can see clearly or not with respect to the changing eyesight (दृश्यम्).
Then, if one is asked- how do I feel, or what did I have for breakfast, how do I know the answer to this question?
I see the thoughts & emotions of the mind. I observe the mind changing with its different memories, feelings, and thoughts.
So, the mind is दृश्यम्/seen, but I-आत्मा am दृग् (the seer).
This दृग्, I-आत्मा, am untouched by what is happening in the mind.
E.g. Clay pot. Does one ask clay- how are you dealing with your binding desires? No. It is the pot with form, thinking itself to be finite/limited/अपूर्णता that has the desire to be complete. For clay there is no struggle whatsoever.
So, with respect to desire management, one can have
(i) कर्म योग बुद्धि: – go after the desire, aligning it with धर्म, and offering it to भगवान् |
and alongside this also have,
(ii) the understanding that I-आत्मा am untouched by all desire.
The mind is greater than the sense organs.
For instance, the ears within its sphere of operation, can only hear within a certain decibel level.
However, मनस् (the mind) with its function of memory & feeling/desires can have feelings/desires not limited to a specific sphere. E.g. one can desire to go to Mars.
So, the nature of the mind is pervasive, whereas the various sense organs are localized.
Then, compared to मन:, बुद्धि: (the intellect) is superior. मन: wanders all over the place, but बुद्धि: is firm & resolute. E.g. in the grocery store, मनस् thinks that I want all these things, but बुद्धि: remains firm that this is all that I need. The बुद्धि: has the function to be able to take decisions.
But that which is superior to this बुद्धि: is स:(He) i.e. I-आत्मा / the Truth.
The nature of desire could be anything.
In each experience of binding desire, if I don’t do, there is the feeling of not being productive.
But one should be able to see that desire is fleeting, it comes & goes.
Between 2 thoughts or 2 desires, there is no desire nor desirer. In deep sleep there is no desire.
Between any 2 tasks, there is no struggle with desire; what is, is me आत्मा |
And I also see that I am untouched by the nature of desire, regardless of how intense it is.
E.g. one may have the binding desire to control one’s spouse, thinking he/she should listen to me.
But one should recognize that I am untouched by all of this.
* श्लोक ४३ *
एवं बुद्धे: परं बुद्ध्वा संस्तभ्यात्मानमात्मना ।
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ॥ ४३॥
भगवान् addresses Arjuna and tells him, that though physically you are strong,
what is more superior than your बुद्धि: ?
So, knowing I-आत्मा, I recognize that I am much more than the mind/desires etc.
Once I am rooted in my strength, then desires have no sting.
Therefore, may you destroy the enemy in the form of binding desires, which is difficult to understand.
SUMMARY OF CHAPTER THREE
श्लोक १- ७ ~ Introduction to कर्म & कर्म योग; the lifestyles of कर्म योग & संन्यास/ज्ञान योग |
श्लोक ८- २० ~ Elaboration on कर्म योग, particularly the fact that one cannot escape कर्म | As long as one lives, there is कर्म to be done.
श्लोक २०- २९ ~ What a wise person should avoid doing; highlighting the need for श्रद्धा |
श्लोक ३०- ३५ ~ Some nuances of कर्म योग |
श्लोक ३६- ४३ ~ The problem of binding desires, and the solution to binding desires.
Throughout, the topic of रागद्वेष was covered. One should note that रागद्वेष is not a problem by itself, but when one comes under the spell of रागद्वेष with binding desire, then this is a problem.
Therefore, may one have the mastery of this.
One can overcome binding desire with-
(i) कर्म योग बुद्धि:
(ii) साक्षी meditation.
Each chapter ends with ~ ॐ तत् सत् | ॐ is the only reality.
The conclusion of the chapter reiterates that श्रीमद् भगवद्-गीता is the essence of the उपनिषद्, talking of ब्रह्मविद्या i.e. the knowledge of the Reality-I, and the knowledge of योग i.e. the knowledge of how to live this life.
And this knowledge is shared through the dialogue between भगवान् श्री कृष्ण: and Arjuna, in this chapter on कर्म योग |
Notably, this chapter starts with कर्म and ends with ज्ञानम् |
This completes the third chapter.
ॐ