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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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वसुदॆव सुतं दॆवं कंस चाणूर मर्दनम् ।
दॆवकी परमानन्दं कृष्णं वन्दॆ जगद्गुरुम् I
We seek the grace of जगद्गुरु, the गुरु for the entire universe, भगवान् श्री कृष्ण: in every class.
There are 2 streams that flow alongside each other in वेदान्त | These are:
(i) Self-mastery ~ कौशलम्, संयम |
(ii) Self-discovery ~ enquiry into आत्मा i.e. आत्मा विचार |
The stream of self-mastery has many साधना-s. Self-mastery is so that we can use the mind and body as our instruments for our many pursuits, with the one major pursuit being मोक्ष |
So, for how long should one pursue self-mastery? Until one understands the Truth.
If one already understands the Truth, a lot of self-mastery would have been spontaneous in one’s life.
If one has a strong achiever identity i.e. there is the strong identity of कर्ता (the doer) and भोक्ता (the experiencer), one can take on this self-mastery as a lifelong साधना & challenge, thinking that I will be the master of my destiny.
Now, the श्रीमद् भगवद्-गीता offers us a more expansive understanding of mastery i.e. that mastery is achieved in the larger framework of धर्म |
Because one can be a master cyber-criminal, but this is not good for the people at the receiving end of this.
So, mastery includes the understanding of भगवान् ~ nothing that I can perform and no results that I get are untouched by the order that is भगवान् |
How or what shall I surrender?
So, now we see a series of verses from श्लोक २५-३० that are giving us different options for different kinds of साधना-s. Because we may be partial to one साधना, or one of our राग-s may be this particular activity, and so how can I convert my whole life into a साधना? How can I convert my whole life into a surrender unto भगवान् ?
In श्लोक २५ we saw that the कर्मयोगी can perform rituals/यज्ञ unto the deity for different ends, e.g. for a child, for harmony in a marriage, for removal of obstacles, for success in a business venture etc.
And the संन्यासी-s offer themselves- all conclusions/notions that one has about oneself, one questions, and stands purified in the fire of knowledge.
* श्लोओक २६ *
श्रोत्रादीनीन्द्रियाण्यन्ये संयमाग्निषु जुह्वति ।
शब्दादीन्विषयानन्य इन्द्रियाग्निषु जुह्वति ॥ २६॥
Here we see a helpful imagery from the कठोपनिषद्, which uses the chariot. There are five elements in this chariot-
(i) the Chariot.
(ii) Five horses –
Each of the five horses represents a sense organ, and each has their respective area of exploration as they move into the world. The horses are wild and just go all out in their sphere of operation.
– the sense organ of sound is attracted to music,
– the sense organ of sight is stimulated by all that one must watch and read,
– the sense organ of touch is attracted to comforting touch,
– the sense organ of smell is attracted to pleasant fragrances,
– the sense organ of taste is stimulated by food. We all go to great lengths in order to plan for and procure our meals; a lot of events can be dictated by food.
So, all of these are important for all of us. The horses of the sense organs can be let wild into the world- for instance, whatever is one’s fancy, one can go all out towards that. Or, the reins of how the sense organs need to move in the world can be decided by the mind.
(iii) Reins – is the अंतःकरण with the function of the mind i.e. that which throws up different kinds of desires, e.g. I am pondering over lunch ~ should I have Thai, or Japanese?
So, the outward going horse can drag one along as one ponders over the menu, and the reins will throw up the different desires. But who makes the decision? The charioteer.
(iv) Charioteer – is the deciding function i.e. the बुद्धि: of the अंतःकरण | The बुद्धि: will decide that today I will have Thai food. The options are many, so the बुद्धि: stays firm and sticks with one based on all the desires that are thrown up.
For whom does the बुद्धि: decide? The master of the chariot.
(v) The master of the chariot i.e. the one for whom the chariot is being driven.
This is the one who is illumining all the shenanigans of the sense organs, and desires/pursuits. All of this is happening for the master of the chariot i.e. आत्मा |
So, in our regular pursuits which are श्रोत्रादि i.e. all that one can hear etc.(see, smell, taste, touch),
are offered into संयम अग्नि i.e. the अग्नि of self-mastery. [संयम has another meaning in योग शास्त्र ]
So, does one pluck out the ears and throw them into the fire? Obviously, no.
In the activities of the different sense pursuits, there is both restraint and some movement in that direction.
1) If the reins of the horses are too tight, such that the horses cannot move, then one will suffer. Because one will keep having desires but because the controls are very tight, one is not able to enjoy anything. One feels guilty for every enjoyment. So, this is not appropriate.
2) If the reins of the horses are too loose, then the horses will decide what one needs to do. One is pulled in all different directions, as the sense organs decide what one does, instead of the mind/intellect.
We live in this multi-sensory world where there in constant sensory input i.e. constant knowledge from these ज्ञानेन्द्रिय | ज्ञानेन्द्रिय are the sense organs of knowledge, but what we decide to do with the knowledge received may vary. E.g. If something tastes nice, one can choose to indulge in more, or just enjoy a small serving.
The sense organs do not decide. In the light of one’s pursuits, one decides how much to pursue, what to do in any kind of pursuit etc.
The purpose of any pursuit that one has is self-mastery. We get to enjoy wonderful fragrances, beautiful sights, charming/harmonious sounds, delectable tastes, but one does not get carried away with it, because all of it is meant to serve me. It is meant to bring me some enjoyment, but at the same time I am not conditioned by the enjoyment.
For instance, if one has very particular taste, then even as one travels the world, one must have one’s rice & lentils. So, one misses out on the wonderful cuisine offered in all the different cultures. When one corners/limits oneself, then the scope of enjoyment also gets limited.
So, enjoyment is good, but one should offer one’s enjoyment into self-mastery, with some framework of धर्म |
E.g. With respect to vegetarianism, for the sake of 2.5 inches of tongue, one does not kill an animal for meat. For the few seconds that the food is on the tongue, is it really worth it? So, this is an extension of अहिंसा |
So, in all of one’s pursuits, may one offer it into the अग्नि of self-mastery.
Then, there is another अग्नि~ इन्द्रिय अग्नि i.e. the fire of the senses. Here the metaphor is that each of the senses is like the हवन् कुण्ड् with offerings to be made. How does one decide what to offer?
Whatever is appropriate one should offer- how much to see, how much to listen etc. are the decisions to be made. Even if it is वेदान्त or योगासन, one cannot spend 8-12 hours or more, per day on this. Also, excessive मंत्र chanting without guidance can produce a lot of heat in the body. So, all these activities must be guided, because it is not necessary that more of a good thing is a good thing. There must be appropriateness.
So, here the teaching is that may we be alert, deliberate and conscious with what we are consuming. This is not just limited to scrutinizing what one eats, but this discernment should be applied to all sensory input (see, hear, taste, touch).
Discernment does not mean that one swings to an extreme, e.g. one thinks that when I watch news, I become very disturbed, therefore I am not going to watch any news. One is a part of this system, so one cannot ignore the news, one should at least look at the headlines. But one thinks that the news is too toxic- this topic of toxicity makes us into soft creatures who cannot handle toughness.
It is easy to say that a person or situation is toxic, so I will run away from this- this is one’s द्वेष masquerading as the seeming toxicity of the other person. There may be people who seem to be always whining and complaining, having negative things to say, so one can try to contribute some positivity to this situation. But running away from what I perceive as toxic under the guise of controlling oneself is not self-mastery.
For instance, one may think that when I talk to people I get disturbed because I think over what I should have said and what I should not have said etc., so then one avoids talking to people. So, it seems as if people have become a source of disturbance for me, but really is it that one’s own thoughts about people have become a source of disturbance for me. So, this need not be so.
So, with respect to the mastery of the sense organs, given the nature of one’s pursuits, and where one is in one’s current age and stage of life,
being deliberate, conscious and alert about what do I see, what do I consume, what do I hear is very important as one has limited attention, and one does not want it to be scattered. So, there are management and productivity books that one can read to help with building these good habits.
So, we exercise discipline in the use of our sense organs and offer this unto संयम (self-mastery) i.e. ईश्वर-izing & spiritualizing all of our pursuits. It is not to say that this is a pleasure pursuit and so it is not spiritual.
Everything is made spiritual by recognizing that everything is touched by the order that is ईश्वर |
So, there is no reason to feel guilty with moderation and the framework of धर्म, as all the pursuits of pleasure of the sense organs, I offer it unto ईश्वर | It is all a यज्ञ – whatever I eat, see, smell, taste, touch.
Then, it also helps with शम: and दम: for अधिकारित्वम् i.e. the preparedness for वेदान्त |
One can get disturbed when one sees certain things, so how do we resolve it?
So, one may see news of the Ukraine-Russia situation or about the Kashmir fights, so this will naturally evoke a reaction.
So then does one immediately go into a binary type of thinking that those are the bad guys who I hate, and then feel very righteous about myself. Or, do I sit with the discomfort and recognize that maybe I do not fully understand all of it- yes, this does not seem right, and maybe I need to learn more. I can pray, I can educate myself, I can have another perspective. So, various options are there. In this way I am not disturbed, or I do not continue to be disturbed by the goings-on of the world. Because there is already enough to disturb one, and this disturbance will impinge on my pursuits.
So, right at the beginning the reins are in my hands as to how much I consume.
Mastery does not mean denial. If the reins/controls are too tight, then one cannot enjoy this world which is such a blessing, but if the reins are too loose, then one is all over the place. So, it should be just adequate. And this balance is dynamic~ we master it by mastering it. So, effort is required so that the mind and body are fully available for my pursuits.
For instance, if one is a social media analyst then one would need to spend many hours per day on social media because this is one’s job. But even if this is not my job, it is so easy to spend a lot of time on social media as one gets pulled into the rabbit-hole of the offerings of social media. So self-mastery is to remember that the reins are in my hands.
* श्लोक २७ *
सर्वाणीन्द्रियकर्माणि प्राणकर्माणि चापरे ।
आत्मसंयमयोगाग्नौ जुह्वति ज्ञानदीपिते ॥ २७॥
This talks about संन्यासी-s since सर्वाणीन्द्रियकर्माणि i.e. all sense pursuits(ज्ञानेन्द्रिय-s/organs of knowledge), and the कर्मेन्द्रिय-s/organs of action are both being offered unto आत्मसंयम अग्नि |
आत्मसंयम अग्नि is self-mastery that has been stoked by ज्ञानदीपिते |
Especially for a संन्यासी, the pursuit of अर्थ & कामा is at its least minimum, therefore a lot of time is spent in meditation, contemplation and learning. Therefore, one needs to be fully available for this pursuit.
Therefore, there is a certain वैरग्य/objectivity that I have been there and done that. It is not that one has द्वेष, but whatever sight/sound/travel etc. has served its purpose for me. My mind does not get carried away all the time by what I am feeling, or what I am thinking, or what I should/should not be doing. The mind has resolved, and one is fully available, borne out of विवेक/clear thinking about what is important to me at this time and stage in life, having made the commitment to मोक्ष |
With self-mastery, one can use the mind to master the body. And one can also use the body to master the mind.
This is not a dualism.
E.g. in school, one may think that when I am in the right mood, I will study. However, the right mood never happens, and one stays distracted. Then, after a few hours pass, one feels even worse about oneself because then time has also passed.
So, instead one compels oneself to do the desired action. In this way one gets going on the project, even if one does not feel like it, and then one finds that the mind will align.
So, sometimes there is शम: i.e. in the light of different pursuits, I am also resolving psychologically my mental status, centering myself despite the disturbance.
And then, one can also take the help of physically getting into the activity, and as one starts doing the activity, one gets into the right mood.
So, both शम: & दम: is needed.
दम: is mastery at the level of the body which contributes to a more centered mental status, and शम: is centering oneself and resolving issues that may have disturbed one and then one is in the right frame of mind for action.
Then, there are many more यज्ञ-s(prayerful offering/ritual) mentioned. These are used as a metaphor for different activities of our lives.