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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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1 Comment
In this chapter 4, we see that श्लोक-s १८-२४ talk of the nature of knowledge.
This is the reason why the श्रीमद् भगवद्-गीता is called as ब्रह्मविद्या, since these verses talk of the essence of the उपनिषद् i.e. the nature of आत्मा | We previously saw that Chapter 2 also discussed this topic.
So, both ब्रह्मविद्या and योग शास्त्र are the recurrent themes presented across the श्रीमद् भगवद्-गीता |
It is beautiful that both are presented.
If it were only ब्रह्मविद्या, as in the उपनिषद्, then the situation is- I want knowledge, but I am not prepared for it.
Pujya Swamiji gives the example of the bachelor who has just moved to the city, and is trying to make a cup of chai. His apartment is bare, so he asks for some hot coals from his neighbour. But, he has no wares to carry them in. He grabs some newspaper and directs her to place the coals in there, even though this is not the appropriate पात्र | Unfortunately the coals never make it back to his next door apartment, because the newspapers are unable to support the hot coals.
The problem was that he did not have the appropriate पात्रता (capacity to receive something).
If someone is exposed to ब्रह्मविद्या, and is prepared in terms of a spontaneous कर्म योग बुद्धि:, such that one is in harmony with all relations in the world, then smooth understanding ensues.
But most of us do not have enough पात्रता |
We have enough मुमुक्षुत्वम् i.e. a desire for मोक्ष, and a willingness to work towards it in terms of preparing oneself.
Therefore, योग शास्त्र is important in order to prepare oneself in the context of one’s maturity regarding all aspects of life. For instance, I come to understand & accept my relationship with कर्म – the situations that unfold in life and how I respond to them.
And if only योग शास्त्र is presented, then one would have a calm contemplative mind, be more effective in one’s relationships, and have harmony, but sooner or later one will ask the question~ for what? If anyway I am going to die, then what is the point of being effective or productive- I came from dust, and will return to dust, so what is all this for? Then, there may seem to be no purpose…
So, this is the beauty of the श्रीमद् भगवद्-गीता, as both ब्रह्मविद्या and योग शास्त्र go hand in hand. One always has the insight as to why I am preparing myself- so that I qualify for ब्रह्मविद्या |
And, when the goal is clear, one sees that death is just an event, and that any changes that happen are only to the body/mind. I-आत्मा remain ever-untouched. And आत्मा is who I truly am. So, all conflict & suffering fade away.
If I am not ready for ब्रह्मविद्या, it is enough to prepare oneself for a harmonious life.
So, verses १८-२४ relate the nature of आत्मा, and these verses are given from the standpoint of कर्म |
आत्मा is referred to by many words, from different standpoints:-
– In chapter 2, we saw the word स्थितप्रज्ञ(wise person) referring to the one whose प्रज्ञ(wisdom) is well-established.
– पूर्ण: refers to I-आत्मा complete in and of oneself.
– अव्ययम् means no व्यय (decline/decay). So, no facelift nor corrective surgery is required for I-आत्मा |
So, from different standpoints, depending on the conclusions made about oneself, different words are used.
Here, in these current verses, अकर्ता (not-the-doer) and अभोक्ता (not-the-experiencer) are used for आत्मा | Sometimes, भोक्ता is translated to mean enjoyer, but one can be the भोक्ता of both सुखम् & दु:खम् | Therefore, experiencer is a more apt translation.
When one looks at one’s day, there are a set of experiences & a set of कर्म, across many roles. In an experience, I can be both the कर्ता and the भोक्ता | E.g. If I try a new dish- in the preparation I am the कर्ता, and in the enjoyment, I am the भोक्ता | In attending a program- I am कर्ता through my participation, and I am भोक्ता as I listen to what others say.
So, in all our lives, on a daily basis, across all roles and relationships, what gets formed and entrenched is the identity of कर्ता (doer) and भोक्ता (experiencer). This identification is natural since one is doing so much कर्म and also having so many experiences- whether I contribute to the कर्म experienced, or it is someone’s कर्म towards me.
So, all the time one’s identity is कर्ता-भोक्ता, this is the identity of the अहंकार/ego.
And one spends all of one’s life trying to manage this identity. E.g. one uses productivity hacks to increase/decrease कर्म, change one’s experiences, and even spirituality becomes a part of one’s experiences.
And कर्ता-भोक्ता being my identity, I can go from lifetime to lifetime having different kinds of experiences and doing different kinds of कर्म |
But here भगवान् श्री कृष्ण points out that as आत्मा, I was never the doer nor the experiencer.
भगवान् आदि शङ्कराचार्य gives the example that if 2 boats are moving at the same speed, one can feel stationary in relation to the other. So, in action one can experience actionless-ness.
Another example is- if one is on a boat, and looks at a ship in the distance, the ship does not appear to be moving. So, in the seeming actionless-ness, there is movement/action.
So, do these everyday experiences show literal actionless-ness and action? No.
Similarly, one can be doing a lot of कर्म so one seems to have the identity of कर्ता | But if one does enquiry and it is discovered that I am आत्मा who is not the कर्ता,
then, the wise person can say that I-आत्मा was never the doer.
We may see the wise person running around and doing projects, e.g. King Janaka did all kinds of projects, and was involved in all ministries and working for His subjects.
But, even through the performance of different कर्म-s, there is no more अविद्या(ignorance) because the person has discovered that I was ever आत्मा |
So, though appearing to be doing a lot of activity, the body & mind is understood as मिथ्या with a status of dependent reality. And I-आत्मा am not touched by any of this.
Just as I am the person across the different roles that I play- I am the role, the role is not me. Without me, there is no role. That role is not my entire identity.
The role is just a uniform that I wear in this particular context/situation/phase in my life.
भगवान् श्री कृष्ण explains that as आत्मा (pure existence-consciousness, without any limits/boundaries), I was never the कर्ता (doer) nor भोक्ता (experiencer).
As भोक्ता, I have to come to terms with the hurt that I have experienced.
Generally, one is not able to move beyond the identity of the doer/experiencer because one does not feel fulfilled as the doer- there is always scope to do more in any role, and definitely there is scope to experience more e.g. more travel, experiencing family milestones.
So, one looks forward to these experiences and it feels as if life is incomplete without X,Y,Z experiences.
The current experience is that कर्ता & भोक्ता feel अपूर्ण(incomplete).
Will there be a time where I pile on more कर्म and then finally I will be fulfilled?
No matter how exalted the कर्म is, अपूर्णत (the sense of incompleteness) continues as there is identification with the human condition. And so, along with this human identification, existential sorrow is a given.
One can push the limits and enjoy all the glories of one’s शक्ति-s, but remaining as the कर्ता-भोक्ता, one will never be enough.
This is the humbling reality, it is not being pessimistic.
So, one can relax because the human situation is that the body-mind will have a certain lifespan and death will come as an event, sooner or later.
If this is the final conclusion, then one had better reconcile with it. But this is not the Reality.
In reality, I was never born, I will never die; I cannot be negated.
An inability to be negated is the definition of being real.
One may negate oneself on the basis of perception, e.g. the body is born, and dies.
Or one may say~ you say that I am eternal, but I don’t feel like that. So, this too is one’s perception.
So, one should talk from the standpoint of प्रमाण – वेदान्त says that I was never born, that I will never die, that I am always there.
But, the identity that I hold on to is centered around कर्तृत्वम् (doership)- I have not achieved enough, or भोक्तृत्वम् – when will these events happen; this didn’t happen to me.
If doer-ship & experiencer-ship were real, then they would NOT come and go. For instance, in deep sleep, if one is kicking someone, one is not voluntarily doing it. Because, कर्तृत्वम् & भोक्तृत्वम् are not there in deep sleep.
श्रवणम् (systematic listening to a Teacher) is not just audio perception. As I go with the words, I have no choice. I do not know what will be said next. I can close my ears, but once I am listening I cannot control the input. This is how perception works. Similarly there is no कर्तृत्वम् with seeing. One has कर्तृत्वम् up to the point of opening one’s eyes, but then there is no choice in what is seen.
So, listening to वेदान्त is not a कर्म | One can just relax, and the Teacher does the job through the use of words; and I recognize that yes, this is talking about me.
When listening there may be भोक्तृत्वम् with some emotion, or reaction being evoked.
But, when listening one is not the कर्ता |
And in between 2 thoughts, one is not the कर्ता nor the भोक्ता |
So, all of this points to that I was never the कर्ता nor the भोक्ता | And the wise person understands this.
I am the limitless, as though going through human experiences via a human medium.
This theme of कर्तृत्वम् and भोक्तृत्वम् continues in the rest of the verses.
भगवान् continues by discussing aspects on the nature of knowledge, and the wise person’s lifestyle-
* श्लोक १९ *
यस्य सर्वे समारम्भा: कामसङ्कल्पवर्जिता: ।
ज्ञानाग्निदग्धकर्माणं तमाहु: पण्डितं बुधा: ॥ १९॥
For this wise person,
सर्वे समारम्भा: ~ all projects that the person undertakes,
काम सङ्कल्प वर्जिता: ~ are free from काम सङ्कल्प (binding desire i.e. the will that this should/should not be done).
But, if there is no desire/will, then why is one undertaking a project?
For लोकसंग्रह: i.e. for the benefit of everyone.
For instance, our closing prayer is a prayer for everyone, no one is excluded-
ॐ सर्वे भवन्तु सुखिनः
सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु
मा कश्चिद्दुःखभाग्भवेत् ।
ॐ शान्तिः शान्तिः शान्तिः ॥
So, the wise person sees the need in society and responds to it with a project.
How is this person’s lifestyle?
There is no more अविद्या(ignorance), due to ज्ञानम्(knowledge).
ज्ञानाग्नि i.e. the fire of knowledge has दग्ध (burnt away) the कर्म |
There are 2 understandings of this burning away of कर्म by ज्ञानम् –
(i) ज्ञानम् (knowledge) is opposed to अज्ञानम् (ignorance).
So, when knowledge is there, ignorance is not there. The sense of doer-ship and experiencer-ship is no longer there.
ज्ञानम् is knowledge of oneself, the nature of the world, भगवान् |
(ii) There is a connection between अविद्या, कामा and कर्म | And there is so much कर्म in one’s account.
अविद्या is that I don’t know who I am.
Therefore, there is a sense of अपूर्णता/incompleteness.
And because of incompleteness, I feel pushed/impelled to do कर्म, depending on the nature of कामा |
E.g. I must go to India, and so I cannot sit quietly with this कामा – I have to look at flights etc.
So, अविद्या leads to कामा, and then कर्म | So there is this constant sequence.
For the wise person, there is no more अविद्या |
Then, what about प्रारब्ध कर्म (कर्म that has already begun in this lifetime)?
Does the person with clarity drop dead? No, this does not happen.
Because प्रारब्ध कर्म has begun, so पुण्य & पापा continues in this lifetime, and a series of situations are encountered.
These are experienced by the wise person like a roasted seed i.e. there is experience for this lifetime, but there is no more seedling/sprout for reincarnation/rebirth.
So, in this sense कर्म is burnt away. The sense of doer-ship and experiencer-ship is no longer there.
Even if one enjoys a ripe mango, one sees that the भोक्ता is a dependent identity, and what I really am is आत्मा |
Obviously, this reasoning does not stand in a court of law.
For instance, one cannot kill another and then say that I am not the doer, I am आत्मा |
It is a given that धर्म is the framework of life. And धर्म lived by deliberate practice becomes spontaneous. Wisdom only comes after having धर्म as a solid framework foundation of this life.
काम सङ्कल्प वर्जिता – In this way, the लक्षण of the ज्ञानी becomes the साधन for the मुमुक्षु |
How does one deal with one’s binding desire?
So, first one should align one’s desire with धर्म | Then, one can fulfill the desire with कर्म योग बुद्धि: |
Then, one gains the required maturity for knowledge.
One does not have to give up one’s desires. One can have desires but distill them into priorities.
Just as with respect to exercise, there may be a variety of options- cardio yoga, zumba, running, walking, cycling. But one would not have time to do all of this. So, what is one’s priority? Is it strength, stamina, endurance, flexibility? So, one can identify one or two options, and then stick with this.
So, in all desires, I should question- what is this for? And then, one can be creative and combine things- e.g. working- out and housework.
So, desires can be distilled when one understands what is the larger need that I want to meet.
Then, the clamor of different desires/कर्म does not bother one as much.
And then, the pressure of social media or relatives do not bother one. People can suggest, but if I am clear about my priorities, then I am not bothered/pressured by their suggestions. I just understand their suggestions as an expression of their care for me.
And भगवान् uses the phrase पण्डितम् बुधा: here in this verse. The first time He used the word पण्डिता: was when He began the Teaching of ब्रह्मविद्या in 2.11.
श्रीभगवानुवाच ।
अशोच्यानन्वशोचस्त्वं प्रज्ञावादांश्च भाषसे ।
गतासूनगतासूंश्च नानुशोचन्ति पण्डिता: ॥ ११॥
There, He told Arjuna that- you speak words of wisdom, but there is no reason to grieve.