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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 १३ *
चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागश: ।
तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥ १३॥
The English word ‘caste’, comes from the Spanish/Portuguese word ‘casta’ which means race, lineage or tribe. During the Spanish colonization, the word caste was used to refer to pure European, or indigenous or African descent. So, in the understanding of the word casta, there was hierarchy.
But caste is not जाति nor वर्ण |
When there is reference to the caste system, especially in the context of India, there is an uncomfortable moment/discussion.
There is no Sanskrit equivalent translation for caste.
The word used by भगवान् श्री कृष्ण is वर्ण |
भगवान् says that I have created this वर्ण system.
Therefore, we must look at वर्ण apart from our concept of caste, through a de-colonial lens.
De-coloniality refers to re-learning the knowledge of the indigenous culture, that has been pushed aside, forgotten, buried, discredited due to the different forces of modernity and colonialism. So, the historical perspective should be kept aside.
भगवान् श्री कृष्ण says that He created this वर्ण system for the better functioning of society.
But in the 2nd line of this verse He explains that even though I am the author of this 4-fold division, may you know that I am अव्ययम् (not subject to change), and I am not the doer. In this way He refers to the absolute reality.
So what is this चातुर्वर्ण्यं i.e. this 4-fold grouping?
भगवान् talks about the division that He created in society based upon the criteria of-
(i) गुण
(ii) कर्म
(i) गुण
गुण is often translated as quality, but this is not an accurate translation.
गुण is 3-fold ~ सत्त्व, रजस्, तमस् |
माया शक्ति is the शक्ति of भगवान् | माया’s nature is त्रिगुणात्मिका i.e. in the form of सत्त्व, रजस्, तमस् |
So, that which is at an individual level is also at a macro-level. So, all forms are सत्त्व, रजस्, तमस् |
With respect to the grouping of individuals, there is a division of गुण-s involved.
सत्त्व stands for clarity, knowledge, balance, an emphasis on धर्म |
रजस् is activity, desire, excitement.
तमस् is inertia, inactivity, sleep, confusion. Babies or people who are ill, will have a predominance of तमस् because they are sleeping all the time. They need that.
All these 3 गुण-s are present in every person. And we strive towards having more सत्त्व, but this cannot be done without रजस् and तमस् |
Based on this गुण division, there are 4 personality groups-
1. सत्त्व > रजस् > तमस्
This is an emotionally mature person, a person given to धर्म and who thinks of values, and is inclined towards मोक्ष |
2. रजस् > सत्त्व > तमस्
Here रजस् is predominant so the person runs about doing a lot of activity, and is fired by ambition. And when that ambition is directed towards the welfare of others, then these people can become very good leaders.
3. रजस् > तमस् > सत्त्व
Here रजस् is predominant, and it is backed by तमस् | So, there is ambition, but not enough thinking, or there is some confusion. Or the person is using the power that they have to go after power & money without much consideration for others.
But because this is further backed by सत्त्व, the person does not cause too much havoc.
4. तमस् > रजस् > सत्त्व
If तमस् is predominant, then this person is not thinking very clearly. Or, has delegated thinking to others, and so only executes what is told to be done.
At its worst, these people could be criminals, because there is not much thinking involved.
Or at best, they could be simple employees who don’t have much ambition. So, they do the least minimum possible, or they do for somebody else.
These combinations of people are based on गुण-s.
If a तमस् > रजस् > सत्त्व person wants to change, they cannot immediately become सत्त्व-predominant. This combination is seen in people who are clinically depressed. The way to सत्त्व is through activity.
So, if the person is dull, reading will not help. First the person should get up and go for a walk, so that there is more circulation and movement, and then through doing one’s कर्म, and not running away from it, slowly with time the person gets to the सत्त्व > रजस् > तमस् combination.
Additionally, some गुण combinations are not possible, e.g. सत्त्व > रजस् > तमस् | Because if there is a predominance of सत्त्व with clarity on what, why & how I am doing, with an emphasis on धर्म, this cannot be followed by तमस् | Because तमस् stands in opposition, since it stands for inertia, inactivity. If one is clear, one will not duck responsibility, so the next गुण has to be रजस् | Also, तमस् > सत्त्व > रजस् is not possible, as if there is so much confusion and not thinking, inertia/laziness/apathy/indifference, then it cannot be backed by सत्त्व |
If one is going through a phase of inertia, or apathy, one should not be harsh on oneself and think that I am तामसिक् | We all have our phases, but we should not languish in that phase. We just need some movement to snap out of the phase of inertia, laziness or apathy.
In the वैदिक् society,
1. सत्त्व > रजस् > तमस् are called ब्राह्मण or brahmin.
So, whenever ब्राह्मण is praised in the शास्त्र, the group is not being praised according to the कर्म performed, but rather the शास्त्र is praising the one who is a ब्राह्मण by गुण |
That person has a lot of सत्त्व | सत्त्व does not come from eating ‘सात्त्विक् food’ – actually this focus indicates रजस् |
2. रजस् > सत्त्व > तमस् are called क्षत्रिय-s.
3. रजस् > तमस् > सत्त्व are called वैश्य-s.
4. तमस् > रजस् > सत्त्व are called शूद्र-s.
This is the division of society based on गुण-s.
So, one should recognize one’s गुण-s and where one stands. These combinations are not set in stone. There can be a lot of changes during the course of one’s life. Changes definitely happen during the course of a day- initially there is सत्त्व where one is fresh, looking forward to the day, and eager to absorb and learn. Then, there is a rise in activity with रजस् | Then by the day’s end, one winds down as तमस् sets in with good fatigue after a day’s work. So, there is a play of सत्त्व, रजस् & तमस् even during the day.
(ii) कर्म
A society is divided into groups according to कर्म | There cannot be a class-less society. The communists have tried this and have failed. There must at least be a minimum of ruler-ruled classes. The divisions do not mean that there is no equality, but there is difference in terms of skill, function and duty.
1) So, the duty of the first group i.e. ब्राह्मण-s is to pursue knowledge, teach, officiate at different rituals. And much of their life is devoted to prayer for the welfare of society.
The person would have worked very hard for self-mastery i.e. शम, दम, and would have studied the वेद, and served as a purohit.
Society requires ब्राह्मण-s to officiate in different functions.
Nowadays, all educators, teachers, purohits, priests, writers, judges, would be considered as brahmins in terms of कर्म |
It required twelve (12) years of full-time study of a particular discipline to be considered a master.
2) क्षत्रिय-कर्म or the warrior class. Their job is to maintain law & order and defend the country against external aggression. Their life would be dedicated to discipline, strategy, politics, understanding and protecting धर्म and the वेद, and the rest of the population.
As a क्षत्रिय, Arjuna’s duty was to rule and protect in terms of administration, judiciary, defense etc. In any society, the warriors are required.
3) वैश्य-कर्म i.e. the business community or the entrepreneurs. They would be those involved in business, industry and farming, dealing with commerce, wealth, farms, agriculture and cargo transport. They would contribute a great deal to the economy.
4) शूद्र-कर्म are those whose duty is to serve. They provide the hands and legs, eyes and ears for the others. Without शूद्र-कर्म, nothing can be accomplished. In any society, we require शूद्र-s. शूद्र-s were not untouchables. They were those who could help set up, or work for a business/industry. They also did menial jobs. A lot of us who work in the corporate sector, who can be hired/fired, and are working for someone and serving a particular cause are doing शूद्र-कर्म |
This entire कर्म division was designed because the entire वैदिक् society was oriented to मोक्ष | There was no hierarchy. Each group/person was proud of whatever skills they had.
The pursuit of कर्म योग does not depend on the कर्म one does, but it depends on how one does the कर्म |
So, one could be a brahmin by कर्म e.g. by teaching, but one could be a वैश्य by गुण –
If one is commercial, with their eyes only on the bottom-line, and one charges a premium for the services/products rendered, and disregard those who cannot afford.
Or, one could be a brahmin by कर्म, but a शूद्र by गुण because one is very lazy, does not want to do, doing the least minimum, not answerable/accountable.
So, this 4-fold division is based on both one’s गुण and कर्म | And there can be several different combinations.
In our culture, we see that though many saints did simple jobs, they were ब्राह्मण by गुण, e.g. Sant Namdev who was a tailor, Sant Tukaram worked in the farm, Sant Kabir was a weaver, and the 63 Shaiva saints in South India.
So, though these people did शूद्र-कर्म, they are highly revered.
This 4-fold division emphasized the role of duty/कर्तव्यम् | In this way, कर्म योग was relatively easy for someone born into a structure where the duty was clearly defined, as one would just work with the spirit of ‘whatever is to be done’.
E.g. One is born into a carpenter’s family. Therefore, one starts to do carpentry at an early age. One is socialized into this work through family-life, and also inherits the genes for this work. So, even at a young age, these people are skilled craftsmen. So, one is born into this family, and one continues to do the same occupation as one’s parents. Because, the pursuit was for excellence. And, अर्थ/money was not the driving factor.
The principle of धर्म was foremost ~ whatever I am doing, how do I bring धर्म into it. And धर्म was done with the ultimate intention of aspiring for मोक्ष |
So, this may sound idealistic, but it was a good system and it worked at that point in time.
It was not a society based on competition. All groups were considered important and necessary for the functioning of society. So, looking down on a particular group, or elevating a group to a pedestal was not done.
But historically, subsequently, a lot of abuse has happened. Because people forgot what the original teaching was.
If one looks at the Mahabharata, we see Dronacharya who taught Arjuna and the others about warfare. Dronacharya was a brahmin by birth (his father was a teacher), but he was the greatest क्षत्रिय of all times, so much so that he taught क्षत्रिय-धर्म to Arjuna & the others.
Further, भगवान् वेदव्यास who we deeply revere and worship annually on Guru Poornima, he was according to today’s standards, an illegitimate son of a fisherwoman and a Rishi. He is the Guru of all Guru-s who has codified the वेद |
So, in terms of the जाति, He may have been born as a शूद्र, but by गुण, He has brahmin गुण |
Or, Rishi Valmiki was initially a robber indicating तामसिक् कर्म & गुण | But, Ratnakara, after performing many years of Raama जप went on to become a great ऋषि, and eventually wrote the Ramayana. Rishi Valmiki remains deeply revered.
So, the association of शूद्र and untouchability came in only because of the degeneration of society and the attempt by Lord Risley who tried to club 1000s of जाति-s into वर्ण-s and created a hierarchy.
Even so, the caste system is not to be blamed on the British or the Portuguese.
Due to abuse of power, there has been degeneration of this system. This should not be denied nor whitewashed.
But we should be allowed to tell our history. This system should not be articulated/reformed by other cultures. Any reform that needs to happen, should happen internally.
The idea of untouchability cannot arise in a culture where all that is here is ईश्वर, as one does not treat another human being as lowly.
So, however we allowed ourselves to be manipulated, now this वर्ण-system has been on the decline. Some people will romantically say that we must go back to the वर्ण system, but we cannot go back, because there is not enough understanding about it, and most people will not want to go back.
The takeaway point from this teaching of भगवान् श्री कृष्ण is that we recognize why the whole system was made i.e. for the smooth functioning of society. Any society that has these groups and more, will function in a harmonious way. No group is superior or inferior to the other.
E.g. The person who sanitizes the surgical instruments in the operating theatre is as important as the surgeon. There is the story of patients who went blind after they had eye surgery performed with un-sanitized instruments.
So, the work of every group is important, there is dignity of labour.
Now, there is a decline in the attitude of ‘us versus them’ in India and throughout the world, due to the rise of education, organizations, and some attempts at affirmative actions of reservations etc.
So, with this understanding of गुण & कर्म, we should reflect on what is the वर्ण that I belong to, and with respect to जाति i.e. whatever family I have been born into- what am I proud about, and what might I be embarrassed about.
Because this वर्ण or जाति identity is an important part of our धार्मिक identity.
So, we should own up what is wonderful about belonging to a particular जाति |
And we should also strive towards becoming more of a brahmin by गुण i.e. having more सत्त्व, clarity, knowledge and determination to do the right thing i.e. to follow धर्म |
One’s कर्म can be anything- one can be a doctor, lawyer, entrepreneur, but the point is- can there be more सत्त्व, with a move towards more clarity & knowledge. And one should consider, how can I use any कर्म that I perform as an offering to भगवान् | Because the कर्म that I do is my कौशलम् – it is what I excel in, it is my contribution to भगवान्’s symphony. And at the same time, I also learn to accept the different results/situations as प्रसाद/कर्मफल from भगवान् |
Although it is an important part of my identity, and I use it to function effectively, I also have to be able to see that I am free from all the गुण-s & कर्म -s. But, unless I live through this identity, and not fight shy of it, nor boast about it either, but have some balance about it, I will not be able to discover the truth.
For people belonging to other cultures, and may have grown up in another religion, it is also worth thinking about- what I am proud about, what I am embarrassed about, and what have been my reasons for moving away from what I have been born into.
Because having clarity in this is very important. Because decisions must be made after having thought through this.
Otherwise, neither will I gain what Hinduism has to offer, nor will I gain what the religion of my birth has to offer.
The purpose of this entire discussion is –
(i) One owns up their identity based on one’s वर्ण | Especially if one lives in India, there is a chance that one either feels superior or inferior depending on which वर्ण one belongs to.
And वर्ण is often confused with जाति |
(ii) The caste system is thrown at India as the worst thing ever of India. But, the truth is that we don’t know enough about the original teaching and we tend to confuse it with the historical perspective.
So, as practicing धार्मिक people, we need not whitewash nor deny this. We have to be open to seeing what happened historically, but also know the original teaching.
(iii) By knowing the combination of these गुण-s, our motivation is to move towards having more सत्त्व गुण | Because ब्राह्मण across the शास्त्र is defined as सत्त्व गुण प्रधान (predominance).
All of the Gita Amrtam students have a predominance of सत्त्व गुण because one is studying the Bhagavad Gita~ desirous of knowledge, wanting to know oneself, living a धार्मिक/fulfilling life i.e. one is clear about one’s priorities, though there may be scope for more growth.
ॐ