-
Opening and closing prayer-chants 4
-
Prayer-chant unto the guruparamparāLecture1.1
-
Prayer-chant unto Bhagavān KṛṣṇaLecture1.2
-
1 a Sankalpa for the Gita Amrtam courseLecture1.3
-
Prayer-chant for the well being and prosperity of the worldLecture1.4
-
-
Bhagavad Gita Dhyaanam 6
-
1 b Freedom from seekingLecture2.1
-
1 c Bhagavad Gita Dhyaanam verse 1Lecture2.2
-
1 d Q &ALecture2.3
-
2 a Bhagavad Gita Dhyaanam (verses 2 – 4)Lecture2.4
-
2 b Bhagavad Gita Dhyaanam (verses 5 – 9)Lecture2.5
-
2 c The context of the Gita – a glimpse of the MahabharataLecture2.6
-
-
Bhagavad Gita Chapter 1 9
Chanting only of Chapter 1 by Pujya Swami Dayananda ji
-
Bhagavad Gita Ch 1Lecture3.1
-
3 a The opening of the Gita 1.1-1.9Lecture3.2
-
3 b The armies on both sides 1.10-1.20Lecture3.3
-
3 c How to study and do sadhana of VedantaLecture3.4
-
3 d Q & ALecture3.5
-
4 a The situation of Arjuna 1.21-1.35Lecture3.6
-
4 b Arjuna’s conflict and sorrow 1.36-47Lecture3.7
-
4 Gita Q & ALecture3.8
-
How to use the Slack communityLecture3.9
-
-
Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
-
Bhagavad Gita Ch 2 chanting by Pujya Swami DayanandaLecture4.1
-
5 a Arjuna’s topical problem 2.1-2.7Lecture4.2
-
5 b Arjuna’s transformation from friend to shishya and request for shreyas (moksha)Lecture4.3
-
5c Q & ALecture4.4
-
Overview of the ShaastraLecture4.5
-
6 a Arjuna qualified with viveka and vairagyaLecture4.6
-
6 Q and ALecture4.7
-
7 a The teaching begins 2.11-2.13Lecture4.8
-
8 a Guided meditation (Attitude to sukha and dukha) 2.14Lecture4.9
-
8 b Who is fit for liberation 2.14-15Lecture4.10
-
8 c Satyam (and mithya) 2.16Lecture4.11
-
9 a Guided meditation (Panchamahabhutas and connectedness)Lecture4.12
-
9 b Sat – all pervasive and indestructible 2.17-18Lecture4.13
-
9 c Q & ALecture4.14
-
10 a The one who knows the Atma to be neither the karta (doer) nor the bhokta (experiencer) 2.19-20Lecture4.15
-
10 b Nature of the Atma 2.21-23Lecture4.16
-
10 c Q & A (2.19-23)Lecture4.17
-
11 a Neither Atma can be grieved for nor Anatma which is ever changing 2.25-29Lecture4.18
-
11 b Q & A and a delightful enactment of the Atma and the two bodies (sthula and sukshma sharira)Lecture4.19
-
12 a Atma is no cause for grief 2.30Lecture4.20
-
12 b Arjuna ‘s svadharma as a kshatriya (and our svadharma) 2.31-39Lecture4.21
-
12 c Q & A (Expecting moksha from being a perfect parent, Career choice, Dharma conflict etc)Lecture4.22
-
13 a Introduction to Karma Yoga and clarity on self knowledge being the solution 2.39-43Lecture4.23
-
13 b Q & A (Is samadhi experience enough? , If moksha is not my only goal 2.39-43 )Lecture4.24
-
14 a Glimpse of being a master (Atmavaan) 2.45-46Lecture4.25
-
14 b Choice in Karma but not in result (Famous verses) 2.47-48Lecture4.26
-
15 a Karma Yoga – attitude to action and its results 2.48-50Lecture4.27
-
15 b Group Discussion and insights – The classification of the day into the four pursuits – Dharma/Artha/Kaama/,MokshaLecture4.28
-
16 a Group discussion and insights – What happens when one is money/partner/work/children obsessed?Lecture4.29
-
16 b How can one have it all – money/partner/work/children? By Being Dharma centredLecture4.30
-
16 c Freedom from bondage of karma 2.51 and Q & ALecture4.31
-
17 a Karma Yoga in relationshipsLecture4.32
-
17 b How Karma Yoga helps in self knowledge, Vairagya towards alternatives and Arjuna’s question about a wise personLecture4.33
-
17 c Q & A (Managing employees, Distractedness, Clash of roles, Dealing with a dominating personLecture4.34
-
18 a Signs of a wise person and Mastery 2.56Lecture4.35
-
18 b Mastery of the mind and senses 2.57-58 (incl Q and A)Lecture4.36
-
18 c How do you feel loved? (Podcast episode link) – Supplementary listeningLecture4.37
-
19 a Mastery of the mind and senses 2.59-61Lecture4.38
-
19 b Understanding the framework of anger(Dwelling on sense object-Attachment-Anger-Loss of memory of learning-Destruction of person)Lecture4.39
-
19 c Discussion on Kaushalam and Samatvam (Duty, Road rage, Resolving misunderstanding)Lecture4.40
-
20 a Self mastery and tranquility 2.64-66Lecture4.41
-
20 b The vision of a wise person and the sadhana of self mastery (audio has some disturbances)Lecture4.42
-
20 c Q & A (Roles etc) (audio has some disturbances)Lecture4.43
-
Questions for reflection and making notes on Chapter 2 0 questionQuiz4.1
-
21 a The connection of self mastery and inner dialogue with the younger you (incl. guided meditation)Lecture4.44
-
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
-
-
Bhagavad Gita Chapter 3 22
-
Bhagavad Gita Chapter 3 chanting by Pujya Swami DayanandaLecture5.1
-
22 Arjuna ‘s doubt, ‘If knowledge is better than action why prompt me to do karma?’ 2 Lifestyles 3.1-5Lecture5.2
-
23 a Quiet appearance but false front & Why karma yoga is better than karma 3.6-7Lecture5.3
-
23 b Why karma is superior to inaction & Karma transformed into yajna 3.8-9Lecture5.4
-
23 c Q & A (How much work is too much, Objectivity wrt pursuits )Lecture5.5
-
24 a Karma as Yajna and recognition of Devatas 3.10-11Lecture5.6
-
24 b Karma as pervaded by Veda 3.12-15Lecture5.7
-
25 a Contribution to the cosmic wheel and the contentment of a wise person 3.16-18Lecture5.8
-
25 b Why perform karma, Janaka, the wise king and role models 3.19-21Lecture5.9
-
25 c Gita Q & A (Japa, Time for Vedanta, Delegation etc)Lecture5.10
-
26 a Gita 3.22-25 No karma to be done by Bhagavan but still karma is doneLecture5.11
-
26 b Gita 3.26-28 Karma impelled by Prakrti’s gunasLecture5.12
-
26 c Q and A (Dharma, Rebirth)Lecture5.13
-
27 a How can the wise person engage with those who are deluded by prakriti and its gunas and How to fight ?Lecture5.14
-
27 b The role of shraddha in learning and how prakriti affects a wise personLecture5.15
-
27 c Don’t some under the spell of ragas and dveshasLecture5.16
-
27 d Discussion – Handling Differences, Managing ragas and dveshasLecture5.17
-
28 a Svadharma is better than paradharma and the problem of (binding) desireLecture5.18
-
28 b Knowledge (as though) clouded by binding desire and Atma untouched by it allLecture5.19
-
28 c Guided meditation (Saakshi)Lecture5.20
-
28 d Discussion (Processing a situation, The 4 aspects of a mind etc )Lecture5.21
-
29 Ch 3 Discussion after small groups discussionLecture5.22
-
-
Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
-
Bhagavad Gita Chapter 4 chanting by Pujya Swami DayanandaLecture6.1
-
30 a Greatness of the parampara 4.1-3Lecture6.2
-
30 b The Why and What of an Avataara 4.4-8Lecture6.3
-
30 c Gita 4.1-8 (Can a non sannyasi get jnanam and Can giving up desires lead to jnanam)Lecture6.4
-
31 Discussion on the value of Dharma by looking at AdharmaLecture6.5
-
32 a Reality of an Avataara and Levels of reality 4.9Lecture6.6
-
32 b Taking refuge in Bhagavan and his blessings 4.10-12Lecture6.7
-
32 c Gita 4.9-12 (Q and A) (Bindi, Dharma and religiosity etc)Lecture6.8
-
33 a The Four fold Varna system 4.13Lecture6.9
-
33 b Bhagavan Krishna as Karta and AkartaLecture6.10
-
33 c Gita 4.13-15 (Q & A Vrata etc )Lecture6.11
-
34 a Gita 4.16-17 What is karma and akarma?Lecture6.12
-
34 b 4.18 The vision of a wise person about karma and akarmaLecture6.13
-
34 c Gita 4.16-18 (Q & A – Work role, Healing karma etc)Lecture6.14
-
35 a Atma as akarta and abhogta (non-doer and non experiencer) 4.18-19Lecture6.15
-
35 b Aspects of Jnanam and lifestyle of grahastha and sannyasi 4.20-21Lecture6.16
-
35 c Gita 4.18-21 Q & A (Clarifications of Akarta, Vedanta as a perspective, Being assertive)Lecture6.17
-
36 Gita 4.22-25 Attitude of a wise person wrt gain/loss and life as yajnaLecture6.18
-
37 a Gita 4.26-27 Self mastery of senses as yajna and Chariot imageryLecture6.19
-
37 b Gita 4.28 Yajnas – Dravya, Yoga, Svadhyaaya etcLecture6.20
-
37 c Gita 4.26-28 (Q & A – Social media response, You are bigger than your pain etc)Lecture6.21
-
38 a Gita 4.29-30Lecture6.22
-
38 b Gita 4.31-33Lecture6.23
-
38 c Gita 4.29 – 33 (Q & A Soham, Misinterpreting the verse)Lecture6.24
-
39 a Gita 4.34 How to relate to a teacher for knowledgeLecture6.25
-
39 b Gita 4.35-38 The result of knowledge and What if one is a paapi?Lecture6.26
-
39 c Gita 4.34-38 (Q and A – Making amends etc )Lecture6.27
-
40 a Gita 4.39Lecture6.28
-
40 b Gita 4.39 contd.Lecture6.29
-
40 c Gita 4.40-4.42 (plus Q and A)Lecture6.30
-
-
Bhagavad Gita Chapter 5 Sannyasa Yoga 20
-
Bhagavad Gita Chapter 5 chantingLecture7.1
-
41 a Gita 5.1-3 Sannyasa or Karma Yoga – Which is better? aLecture7.2
-
41 b Gita 5.4 Are Sannyasa and Karma Yoga same?Lecture7.3
-
41 c Assignment on Identifying Life prioritiesLecture7.4
-
42 Discussion on Life prioritiesLecture7.5
-
43 a The goal of Sannyasa and Karma Yoga as a lifestyle is oneLecture7.6
-
43 b Vision of a wise person despite performing actionsLecture7.7
-
43 c Gita 5.5-9 Reflections and discussionLecture7.8
-
44 a Gita 5.10 The wise one who is not affectedLecture7.9
-
44 b Gita 5.11-12 How do karma yogis perform karmaLecture7.10
-
44 c Gita 5.13-14 Where does the wise being live and how?Lecture7.11
-
45 a Gita 5.15-16 Atma is not affected by punya/paapaLecture7.12
-
45 b Gita 5.17 Levels of commitmentLecture7.13
-
45 c Gita 5.18 How does the wise person look upon a Brahmana, a cow etc Q & ALecture7.14
-
46 a Gita 5.19-20 Freedom from the cycle of birth and death and extremes of emotionLecture7.15
-
46 b Gita 5.21-23 The gain of happiness that does not change and the transitory nature of experiential happinessLecture7.16
-
46 c Gita 5.19-23 Q & ALecture7.17
-
47 a Gita 5.24-25 Videha mukti and the sukha of a wise personLecture7.18
-
47 b Gita 5.27-29 Introduction to Dhyaanam and AikyamLecture7.19
-
47 c Gita 5.24-29 Q & A (Imp of Asana, Desire fulfilment,Lecture7.20
-
-
Bhagavad Gita Chapter 6 Dhyaana Yoga 15
-
Bhagavad Gita Chapter 6 chantingLecture8.1
-
48 Gita 6.1-3 Who is a Sannyasi and a yogi?Lecture8.2
-
49 Gita 6.4 Yogi has freedom from dependenceLecture8.3
-
49 b Gita 6.5-6 Being a friend to oneselfLecture8.4
-
50 a Gita 6.7 Being a jitatma and free from oppositesLecture8.5
-
50 b Gita 6.8-9 A yogi ‘s attitude towards objects and peopleLecture8.6
-
51 a Gita 6.10 The preparation of Karma Yoga for a meditatorLecture8.7
-
51 b Gita 6.11-14 Initial preparatory steps (place, asana etc)Lecture8.8
-
52 Gita 6.15 Who is an accomplished personLecture8.9
-
53 Gita 6.19-20 The mind of a yogiLecture8.10
-
54 Gita 6.21-23 Reveling in oneself and Dissociation from the association with sorrow (3rd definition of Karma Yoga)Lecture8.11
-
55 Gita 6.24 – 28 Dissociation from the association with sorrow and benefits of DhyaanamLecture8.12
-
56 Gita 6.29 – 30 The vision of oneness/samenessLecture8.13
-
57 Gita 6.31-34 The wise person and Arjuna’s question about not seeing the visionLecture8.14
-
58 Gita 6.36 – 47 What happens to one who did not complete his Vedanta journey and praise of a yogi?Lecture8.15
-
-
Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
-
Bhagavad Gita Chapter 7 Chanting by Pujya Swami DayanandaLecture9.1
-
59 Gita 7.1-7.6 Introduction to Indirect and Immediate knowledgeLecture9.2
-
59b Gita 7.4 – 7.6 Nature of IshvaraLecture9.3
-
60a Gita 7.7 – 7.9 Manifestations of IshvaraLecture9.4
-
60b Gita 7.10-11 Manifestations of Ishvara contd.Lecture9.5
-
60c Gita 7.7-11 Q and ALecture9.6
-
61a Gita 7.12-14 Mayashakti and crossing over MayaLecture9.7
-
61b Gita 7.15-17 Four Types of devoteesLecture9.8
-
61c Gita 7.12-17 Q and ALecture9.9
-
62 Gita 7.16 Four kinds of devotees and their world viewLecture9.10
-
62b Gita 7.18-20 Which among the devotees is one with IshvaraLecture9.11
-
62c Gita 7.18-20 Q and A (Why more don’t take to Vedanta, Readiness, Journey of a Jijnasu etc)Lecture9.12
-
63a Gita 7.21-22 How Bhagavan makes the shraddha strongerLecture9.13
-
63b Gita 7.23-25 Why and what do people not know about Bhagavan?Lecture9.14
-
63c Gita 7.21-25 Q and A (How shraddha for rituals grows)Lecture9.15
-
64 Gita 7.26-30 How do devotees seek Bhagavan?Lecture9.16
-
-
Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
-
Bhagavad Gita Chapter 8 Chanting by Pujya Swami DayanandaLecture10.1
-
65 a Summary of first seven chaptersLecture10.2
-
65 b Gita 8.1-5 Arjuna’s question about Brahman and what happens when a person diesLecture10.3
-
65 c Gita 8.1-5 Q and ALecture10.4
-
66 a Gita 8.5-8.6 Whom to remember before dying ?Lecture10.5
-
66b Gita 8.7-9 How to remember Bhagavan?Lecture10.6
-
66c Gita 8.5-9 Q and A Grieving and HealingLecture10.7
-
67 a Gita 8.10-13 How to give up the body (for a yogi and jnani)?Lecture10.8
-
67b Gita 8.14-15 How to reach Bhagavan and what happens after that?Lecture10.9
-
67c Gita 8.10 – 15 Q and ALecture10.10
-
68 a Gita 8.16-18 The lifespan of Brahmaji and the nature of the lokasLecture10.11
-
68 b Gita 8.19-21 The play of manifest and unmanifestLecture10.12
-
68 c Gita 8.16-21 Q and ALecture10.13
-
69 a Gita 8.22-24 Who is the limitless purusha and where do meditators of Brahmaloka go?Lecture10.14
-
69 b Gita 8.25-28 Where do karmis, mere ritualists go after death and who finally reaches Brahman?Lecture10.15
-
69 c Gita 8.22-27 Q and ALecture10.16
-
70 a Gita Ch 8 Q and A (post death rituals)Lecture10.17
-
-
Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
-
Bhagavad Gita Chapter 9 Chanting by Pujya Swami DayanandaLecture11.1
-
70 b Gita 9.1-2 What is the King of Knowledge and the King of Secrets and why?Lecture11.2
-
71 a Gita 9.3 What is required for the knowledge and what happens to those who don’t seek it?Lecture11.3
-
71 b Gita 9.4-5 Satyam (and Mithya)Lecture11.4
-
71 c Gita 9.3-5 Gita (Q and A)Lecture11.5
-
72 a Gita 9.6-8 Nature of Ishvara (and Maya shakti)Lecture11.6
-
72 b Gita Despite manifesting Ishvara is unchangingLecture11.7
-
72 c Gita 9.6-10 (Q and A)Lecture11.8
-
73 a Gita 9.11-12 What happens to the ones who do not recognise Bhagavan as the lord of all beings?Lecture11.9
-
73 b Gita 9.13-14 Qualities of the ones who seek Bhagavan ?Lecture11.10
-
73 c Gita 9.11-14 Q and ALecture11.11
-
74 a Gita 9.15-17 How to worship Bhagavan with jnana-yajna?Lecture11.12
-
74 b Gita 9.18-21 How Bhagavan is one and distinct & What happens to people who go to svarga ?Lecture11.13
-
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
-
75 a Gita 9.22 How does Bhagavan support the jnani/mumukshu?Lecture11.15
-
75 b Gita 9.23-26 Devotees who are committed to different ends and not Bhagavan; Bhagavan ‘s acceptance of the smallest offeringLecture11.16
-
75 c Gita 9.22-26 Q and A (Bhagavan-Sakshi/experiencer)Lecture11.17
-
76 a Gita 9.27-28 Which actions to offer to Bhagavan and the resulting maturity from this attitudeLecture11.18
-
76 b Gita 9.29-32 ‘I am the same in all’ and different groups of people can still gain BhagavanLecture11.19
-
76 c Gita 9.33-34 and Q and A The level of commitment in seeking BhagavanLecture11.20
-
-
Bhagavad Gita Chapter 10 Vibhuti Yoga 22
-
Bhagavad Gita Chapter 10 Vibhutih Yoga (Chanting by Pujya Swami Dayananda)Lecture12.1
-
77a Gita 10.1-3 Introduction to the glories of BhagavanLecture12.2
-
77b Gita 10.4-5 All dispositions and emotions are from BhagavanLecture12.3
-
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
-
78a Gita 10.6-7 Knowing the vibhuti of BhagavanLecture12.5
-
78b Gita 10.8-9 What do wise people know about me and how does it show in their life?Lecture12.6
-
78c Gita 10.6-9 Q and A (Vegetarianism, Socialising/Social pressure etc)Lecture12.7
-
79a Gita 10.10-11 Whom does Bhagavan give knowledge to and what does he destroy?Lecture12.8
-
79b Gita 10.12-19 Arjuna summarising his understanding of Bhagavan and making a requestLecture12.9
-
79c Gita 10.10-19 Q and A (sharing of one’s life vibhutis and the question of creation)Lecture12.10
-
80a Gita 10.20 Aham AtmaLecture12.11
-
80b Gita The conscious being is free from roles (Guided meditation)Lecture12.12
-
80c Gita 10.20 Q and A (Responses to meditation etc)Lecture12.13
-
81a Gita 10.21-23 Bhagavan’s vibhutis beginLecture12.14
-
81b Gita 10.24-26 Bhagavan’s vibhutis continueLecture12.15
-
81c Gita 10.21-26 Q and A (Balance, Japa, Samskaaras, Where do thoughts come from?)Lecture12.16
-
82a Gita 10.27-29 Bhagavan’s vibhutis – Uchhaishravasa till Yama who disciplinesLecture12.17
-
82b Gita 10.30-32 Bhagavan’s vibhutis – Prahlada till Vada-discussionLecture12.18
-
82c Gita 10.27-32 Q and A (the how of creation, the why of Bhagavan Krishna’s list)Lecture12.19
-
83a Gita 10.33-35 Vibhutis – A among the letters till the Spring seasonLecture12.20
-
83b Gita 10.36-42 Vibhutis – Game of dice etc All vibhutis are meLecture12.21
-
83c Gita Vibhuti garland of blessingLecture12.22
-
-
Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 3
This content is protected, please login and enroll course to view this content!
1 Comment
Then, what else about the wise person who recognizes the आत्मा to be never the doer, nor the experiencer-
*श्लोक २०*
त्यक्त्वा कर्मफलासङ्गं नित्यतृप्तो निराश्रय: ।
कर्मण्यभिप्रवृत्तोऽपि नैव किञ्चित्करोति स: ॥ २०॥
त्यक्त्वा कर्मफलासङ्गं ~ Giving up of the attachment to कर्मफल |
It should be noted that the verb is in its present continuous form. Therefore this ‘giving up’ should be done on a daily basis.
So, why is one doing कर्म, if it is to be given up?
My कर्म is an offering to भगवान् i.e. प्रासाद बुद्धि: |
Giving up the सङ्गं to कर्म means that I give up the notion that- once this happens, I will be fine; that the various कर्म that one is doing for one’s fulfillment, only when it happens, then I will be fine.
There is the practicality of statements like- when I wake up, I will go to work.
But, when there is the thinking that- only when there is a certain occurrence, I will be completely fulfilled, e.g. when I go on vacation, or when this relationship mends. There is that tag attached to a future situation that complete fulfillment will happen only then. But really through this event, the purpose of one’s life will not be achieved.
So, the wise person does not define oneself by the outcome of any event.
If I am not कर्ता, then I cannot define myself by कर्मफल |
Usually we define oneself by the degrees on one’s CV, one’s occupation & earnings, one’s relations.
But this कर्ता-भोक्ता identity is a dependent identity on I-आत्मा |
As a कर्मयोगी, because I am a भक्त/devotee, my कर्म stands offered; कौशलम् stands offered to भगवान् |
I recognize all results of action as प्रासाद, sanctified by the altar of भगवान् |
In this way we grow to sanctify all areas of our life, including the relationship with one’s mother-in-law, or whatever seemingly difficult situation there is. Some areas are easier than others.
So, as a कर्मयोगी, one understands that, depending on the choices made, I go through a given set of experiences~ good, bad & ugly. And that defining myself by these experiences is not helpful.
By defining myself with these limitations, I am denying the limitless that I am.
As a कर्मयोगी, I learn to be relaxed with the experiences unfolding in my life.
In the कर्म that I am involved in, I do what I can, and this is good enough.
So, my relationship with कर्म is loosening, both with respect to कर्म that is done and कर्मफल that is received- there is nothing that I have to do, and I am not attached to any result.
So, a wise person does not define oneself by कर्म nor कर्मफल |
The wise person is नित्यतृप्त: ~ One is always content since one sees myself as पूर्ण/complete.
The wise person is निराश्रय: ~ not dependent on anything.
There will always be physical dependence on the पञ्चमहाभूत (air, water, fire etc.) for शरीरयात्रा |
The bacteria depend on these 5 great elements, so what to talk of the more evolved human being?
But there can be emotional independence where I am free enough to allow the other person to be i.e. I become a more loving person.
Emotional independence is not being a cold person~ ‘I don’t need anyone’. This is actually a symptom of someone who is hurt.
I can be related to many people, and I am free to love.
I am not dependent on another following my list of should-s & shouldn’t-s in order for me to be happy.
For instance, in the beginning of a courtship, or for parents, there is the feeling that I want to be there for the other. One is willing to do whatever is required for the growth & happiness of the other, despite the other’s annoying habits. One thinks- what can I do to make the other feel cared for?
The thinking of ‘how can I contribute’ comes from a bigness of heart.
This is emotional independence.
The wise person is निराश्रय: |
Whether the other does or does not do for one, it is okay.
There is no bitterness of heart. It is not that one does not have expectations.
E.g. Elderly parents can become hurt by their children’s behavior and think- well I have learnt not to expect~ this is not the teaching of the भगवद्-गीता | One can tell one’s children about what one’s expectations are, and the children may or may not be able to fulfill this. Then, if the children are not able to do, one should make peace with this and find an alternative arrangement.
कर्मण्यभिप्रवृत्त: अपि नैव किञ्चित्करोति स:
A great महात्मा in Rishikesh was asked- for how many hours do you meditate?
His response was that- why are you putting this disturbance called meditation in my mind? ~meaning that He was always meditative.
So a person may be involved and fully engaged(not detached) in a lot of projects & activities, but knows that I am not really doing anything as आत्मा |
Even as a कर्मयोगी, one can come to the understanding that कर्म happens through me, that I am an instrument of कर्म |
And this can bring one a lot of joy.
There is a description of a ‘flow state’ where when one is busy with a project- writing, singing, creating, that there is a sense that one is not really there. Even if one is appreciated for doing, one feels as if I did not really do this, that I was prompted to say/do something.
This occurs when one allows, and there is no resistance to how things should be. One is fully involved in the task with whatever skills that one has. And just by doing one’s कर्म, one recognizes that कर्म happens through me.
This ‘flow state’ is beautiful- it is a state of surrender, where I have exercised my will to such an extent that ultimately, I learn to drop it. This is the greatest lesson of the will.
Whether I am in the gym lifting weights, or pushing myself to do an assignment, or whatever situation where there is a lot of willpower required, one trains oneself that I can do this.
Then, there comes a time when one drops it~ e.g. during ‘flow state’ or in surrender.
Surrender- as a part of my भक्ति/worship, I do what I can, and it’s all because of भगवान्’s grace. And the results are fully accepted even before the results come to me, because I recognize that the results are being shaped by भगवान् | So, I don’t wait to see what the results are before deciding if I accept them or not. I may not always be happy with the results, but I will learn from it, and see what else can be done. And so, I learn to drop my resistance, because we are all resistant to so many things, including ourselves.
So, आत्मा is अकर्ता- this is what the wise person recognizes.
* श्लोक २१ *
निराशीर्यतचित्तात्मा त्यक्तसर्वपरिग्रह: ।
शारीरं केवलं कर्म कुर्वन्नाप्नोति किल्बिषम् ॥ २१॥
This श्लोक २१ refers more to a संन्यासी than to a गृहस्थ | Since, the phrase त्यक्तसर्वपरिग्रह: is used, meaning the person has given up all possessions.
गृहस्थ-s/householders are referred to in श्लोक-s १९, २०, २२, २३ & २४ |
निराशी: ~ the one who is free of expectations.
Pujya Swamiji is a role model for this. At the end of the full-time teaching of a 3-year वेदान्त course, what were His expectations of His 85 students? There were no conditions set for what one should do after the course. One was free to do whatever one wanted to do- यथेच्छसि तथा कुरु ~ Verse ६३, Chapter १८.
Though He was so busy with so many administrative duties, various projects, helping people; He had no expectation that His students in whom He had invested so much in would do His bidding. This shows His bigness of heart.
Or, in trees- the mother-tree never knows where the children-seeds are, for they are strewn/carried across so many lands. The प्रारब्ध is such that the mother-tree is stationary, but the seeds are scattered, and the mother just has to trust that they will be okay.
So, निराशी: is where one grows so big that one does not need other people to do X,Y,Z so that one is okay.
Along the same lines, the गुरु is asked, why does one teach?
There is very less demand for ब्रह्मविद्या | The so-called demand seems to be there, people explore and ask about वेदान्त, but there are very few people who have the commitment to see it through.
So, why does गुरु teach?
One is so used to having transactional relationships, that one cannot believe that someone can be kind without an agenda or any strings attached, yet still committed to one’s growth and happiness.
There is a profession where one goes from place to place and blows a conch.
The conch is a symbol of the sound of the वेद | Literally, it is considered as a sacred sound that dispels all negativity. And metaphorically it stands for the वेद |
So, this person had the job of going from village to village and blowing the conch in order to wake up everyone in 3-4 villages. He would wake up at 2am in order to do this, because he had to walk a few miles to get to each village. And what if the people of the village did not wake up upon hearing the conch? Well to this question he replied- I do what I have to do, which is to blow the conch; they will wake up whenever they are ready.
So, in the process of teaching वेदान्त, one is exposed to different kinds of students- some are committed, some are there for the fringe benefits e.g. to better manage one’s relationships or to be more effective at one’s job. And then at some point one enquires into the nature of आत्मा, and this is the process of waking up.
One can be very great and effective at managing one’s life, but who is the one who is managing one’s life, what is the nature of that being?
And if one wakes up to that reality, then the person has woken up to the sound of the conch. If not, the person can take his/her own time.
For the wise person who teaches, the person is निराशी: | Knowing that the person will wake up when the person wakes up, one drops one’s expectations of the other. Because everyone is on their own spiritual journey, and so we give people that time.
Additionally, the person has-
यतचित्तात्मा ~ mastery over sense organs,
and,
अपरिग्रह ~ a sense of non-possessiveness, or an absence of ownership.
अपरिग्रह is mentioned as one of the यमस् in अष्टाङ्ग योग |
So, one practices अपरिग्रह as a value- Whatever I have (including this body/mind) is given to me, and at best I am a trustee, and I take care of it for whatever pursuit.
So, in regard to everything that I have bought with my hard-earned money, I am only a temporary owner.
For instance, when one has to sell one’s property, one recognizes that I was indeed the temporary owner. Or, during a divorce/separation, one recognizes that the relationship was not for keeps. It is temporary and there is no ownership. Even if one owns a dog, the dog has to go to a dog training school in order for the dog to listen to what I want it to do. So, what to talk of a person listening to me?
So, the recognition that everything is given to me is भगवान्’s grace. My कर्मफल has fructified due to भगवान्’s grace.
So, for this संन्यासी,
शारीरं केवलं कर्म ~ i.e. कर्म is only done to sustain the body.
And the कर्म which is done, since it is not done due to binding desires, then there is no किल्बिषम्/पापा involved.
As once there is binding desire, one is impelled to do अधर्म, e.g. giving someone a piece of my mind, or regretting that I did not say something helpful in a given situation.
Also, the संन्यासी has no sense of ownership. Even though one has possessions, one is very willing to give them away. One does not define oneself by the objects around one. If certain things are there, one uses them, and that is all there is to it.
ॐ