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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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38 b Gita 4.31-33
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This class begun with प्राणायाम |
For this practice, first-
(i) Sit comfortably,
(ii) Straight back,
(iii) Gently close eyes.
प्राणायाम is an attempt to regulate the प्राण that keeps us alive. So, in a simple way by using my breath which is always with me physically, I can attempt to regulate it.
Different types of प्राणायाम have different types of results.
We recognize that the प्राण in the body is the same वायु that is outside the body. So, really speaking, inside & outside is just a point of reference. It is really वायु presided over by वायु देवता that is energizing my body, even though breathing is involuntary.
So, with deliberate conscious attention, one takes a deep breath in, holds the breath and then exhales to different counts.
Inhalation should be done fully, and exhalation should be done fully.
Different variations-
1) Inhale deeply to a count of 8, hold for a count of 2, exhale fully to a count of 4.
2) Inhale deeply to a count of 4, hold for a count of 2, exhale fully to a count of 8.
3) Inhale deeply to a count of 4, hold for a count of 4, exhale fully to a count of 4.
Each of these can be repeated, with a few normal breaths in between.
By प्राणायाम, we understand that the process of breathing is governed by the laws of भगवान्, and in our attempt to regulate there is effort involved and that effort we offer unto Him. Really speaking, what is His, we offer unto Him. The effort then becomes a यज्ञ | Because, in the recognition that the प्राण that energizes my entire system is indeed वायु (air) presided over by वायु देवता, I see that I am ever connected to भगवान् through this simple act of प्राणायाम |
To end, one can bring one’s palms together and rub them, and then gently palm the eyes and open them.
The next verse explains how प्राणायाम can be a यज्ञ –
* श्लोक २९ *
अपाने जुह्वति प्राणं प्राणेऽपानं तथापरे ।
प्राणापानगती रुद्ध्वा प्राणायामपरायणा: ॥ २९॥
This chapter is called ज्ञान-कर्म-संन्यास-योग: | So, the topic is ज्ञानम् which is in the form of कर्म-संन्यास and कर्म-संन्यास is not actually giving up कर्म, but giving up the sense of doer-ship i.e. कर्तृत्वम् that is associated with कर्म | Because कर्म is not opposed to ज्ञानम् | We have to really assimilate this. Therefore, one is free to do any कर्म that is in line with धर्म | So, instead of thinking that I will do lots of कर्म, or I will do little कर्म, one should do whatever one needs to do, according to the धर्म of the situation, because कर्म is not opposed to ज्ञानम् |
And so, as a result of this teaching of आत्मा being अकर्ता-अभोक्ता i.e. never the doer, never the experiencer, so then how do we relate to कर्म? How can कर्म serve us? NOT we serve कर्म |
So therefore, to look upon all कारक-s (the factors of कर्म) as ब्रह्मन्, we have to ईश्वर-ize all aspects of our life. And to be able to do this, भगवान् श्री कृष्ण is not encouraging block thinking or any glossing over, as if one does not know how to do यज्ञ (the fire ritual), then one can look at all one’s activities as यज्ञ-
1. दैव यज्ञ ~ offering unto the deities that pervade the different laws of nature.
2. विषय-भोग यज्ञ ~ offering of one’s pleasure pursuits, e.g. eating/drinking, dancing, music etc. So, these can be looked upon as a यज्ञ and therefore one can have moderation in it.
3. दम यज्ञ ~ the way in which we use our organs of action, may be looked upon as worship and therefore accordingly regulated.
4. शम यज्ञ ~ the resolution that is required in response to different situations, because we build up a lot of reaction. So, may one resolve whatever comes up.
5. द्रव्य यज्ञ ~ the offering of धनम्, any kind of giving.
6. तपोयज्ञ ~ any तपस् i.e. any religious discipline that one takes on.
7. योग यज्ञ ~ अष्टाङ्ग योग practices, particularly आसन-s because the ethical basis of योग is यम and नियम, which is धर्म, so everything is involved, but here definitely आसन can also be an offering. Generally now we only consider सूर्यनमस्कार as an offering, but earlier आसन-s had a lot of मंत्र-s associated with them.
8. स्वाध्याय यज्ञ ~ having that discipline in one’s life, in terms of looking at one’s life in the light of the शास्त्र | But, one needs to know a little bit of the शास्त्र in order to look at one’s life. Otherwise, in the name of स्वाध्याय, we will just be observing body sensations, and some people even define स्वाध्याय like this also.
9. ज्ञान यज्ञ ~ a commitment to ज्ञानम् |
10. प्राणायाम यज्ञ ~ This is spoken of here in श्लोक २९ |
So, even this act of प्राणायाम can be a यज्ञ | प्राणायाम is a very important part of अष्टाङ्ग योग, and classically it is taught much later as there needs to be दम i.e. some regulation of the body first before one can get into प्राणायाम |
अपाने जुह्वति प्राणं –
There are five aspects of प्राण- प्राण, अपान, व्यान, उदान, समान |
So, for different physiological functions of the body, प्राण plays an important role and takes on different manifestations. Here, what is being referred to is प्राण and अपान | अपान generally refers to that aspect of प्राण that is responsible for evacuation. But here in this verse, there is a slightly different meeting- अपान is the activity of inhalation and प्राण is the exhalation.
प्राणायामपरायणा: –
Those who are committed to this practice of प्राणायाम, we can take a leaf from their book and commit to doing प्राणायाम every day, because one does not need any material for it, nor does one have to be in a particular mood for it. It is an important aspect that one can integrate into one’s lifestyle.
The beautiful part about प्राणायाम is that it is a part of the सूक्ष्मशरीर |
The capacity for the five types of प्राणा is a part of the सूक्ष्मशरीर which includes one’s mind/अहंकार |
The सूक्ष्मशरीर consists of 17 factors- 5 कर्मेन्द्रिय (organs of action), 5 ज्ञानेन्द्रिय (sense organs; organs of knowledge), 5 प्राण-s, and then अंतःकरण-अहंकार |
So, the capacity for the 5 प्राण-s is there with the सूक्ष्मशरीर |
And so, the beauty is that you can tug one, and then the सूक्ष्मशरीर quietens down. That’s why प्राणायाम has this magical effect. It’s not like all the problems in one’s life have suddenly disappeared, because after doing प्राणायाम they are still there. But, definitely one is more calm and more composed after प्राणायाम, because प्राण is interrelated with the सूक्ष्मशरीर | One observes that when one is disturbed, the breath becomes fast and shallow. But if one just shifts one’s attention to one’s breath/प्राण and just breathes, one recognizes that just simple deep breathing is enough to calm one down and is enough to clear the mind. Why? Because it is a part of सूक्ष्मशरीर |
So, this is an important practice, and the people who are committed to it, they take it to the level of यज्ञ and what do they do? So they do something similar to the प्राणायाम exercise that we did at the beginning of class i.e. the अपान (the inhalation) they offer to the exhalation. Because the meeting point between inhalation and exhalation is a fraction of a second and in this breath regulation one is looking at it as an offering, not as a mechanical process.
So, the अपान/inhalation, when it is more than the प्राण/exhalation, this is what one is offering. And then one also makes the connection with वायु देवता and भगवान्, so it is an offering. And on the other hand, प्राणे अपानं – so when the exhalation is more than the inhalation, e.g. the exhalation is to a count of eight, and inhalation is to a count of four, then the exhalation is much more and so that is as though being offered onto the inhalation.
So what changes a simple activity or a process is one’s attitude behind it. One can do it mechanically also and reap the benefits. But when one sees that every breath that one takes is ईश्वर only, then one cannot say that I don’t feel connected. If one says so, then, the problem is with one’s feeling, as there is no other problem.
So when one is too caught up with one’s mind, one can just see that प्राण is वायु देवता or the laws of nature, and that they are pervaded by भगवान् |
Then there is also प्राण अपानगती रुद्ध्वा i.e. there are also different प्राणायाम-s where one holds the breath. So, one inhales and holds the breath, so there’s no exhalation or any more inhalation. And then, one completely exhales and also holds the breath again for a count of a few seconds.
With this breath regulation one can feel like I’m running out of breath, especially when one does it for the first time to a number of many counts. And so in this breath regulation, there is discipline involved, and so for the people who are committed to प्राणायाम as a यज्ञ, then they can offer this कर्म in the spirit of surrender.
The मंत्र सोहम् is meant to be understood. That स: (He) is अहम् (me).
There is a particular organization that uses this मंत्र while breathing in and breathing out. Traditionally though, this is not done; it is just something to be understood. Because otherwise what will happen is this association will only be with breathing, as the mind is so subtle, that conditioning happens this way. So then one thinks that सोहम् means breathing, but really it is the महावाक्य | So we don’t treat it lightly in this way.
* श्लोक ३० *
अपरे नियताहारा: प्राणान्प्राणेषु जुह्वति ।
सर्वेऽप्येते यज्ञविदो यज्ञक्षपितकल्मषा: ॥ ३०॥
So now one of our favorite topics i.e. food. So how do we regulate our food intake and how that can be a यज्ञ is being pointed out.
So, one does not really have an excuse. Even if one does not know how to do पूजा, one is not exempt from यज्ञ, as all major activities of one’s life have been taken into consideration. This also highlights that the spirit of surrender is really about recognizing the truth that one is pervaded by ईश्वर from a manifestation standpoint.
आहार generally means that which you consume. But here आहार specifically means food.
And how does one regulate food intake? Because there is so much research that is being thrown at us every day- from eight meals, to intermittent fasting, to three meals a day, to liquid fasting, to fruit fasting, to grain fasting and feasting. There’s so much, so how does one know?
So, Ayurveda has one thing to offer- Imagine that the size of one’s stomach is divided into four parts. So अर्धम् (half of it) must be filled by food, in keeping with whatever is one’s culture. Then one quarter is filled by उदक (water) or water-related juices etc. And the remaining quarter, what shall we do? It is for वायु to move around and have a little space to digest. This means that one never fills up the stomach and says that I can’t eat anymore. This is not what is recommended. One must always feel like I can have one more helping but stop, and that is the discipline involved.
There is a Sanskrit श्लोक that describes this ration-
पुरयेदशनेनार्धं तृतीयमुदकेन तु
वायोः संचरणार्थं तु चतुर्थमवषेशयेत्
पुरयेदशनेनार्धं ~ this अर्धम् should be filled i.e. fill up the stomach 50% with food,
तृतीयमुदकेन ~ one quarter should be filled up with water,
वायोः संचरणार्थं ~ for the संचरणम् of वायु i.e. for the circulation of वायु/air, please keep some space,
so, चतुर्थमवषेशयेत् ~ the last quarter you keep it empty. Basically, you don’t stuff yourself.
So, in the simple action of eating, one offers one’s desire to eat more unto वैश्वानर अग्नि |
अहं वैश्वानरो भूत्वा- I am that वैश्वानर अग्नि | ~ Chapter 15, Verse 14, श्रीमद् भगवद्-गीता |
Yes, there are digestive juices that digest, but from the प्राण standpoint there is अग्नि present because it is cooking one’s food twice. So, regardless of what one eats, some cooking happens outside e.g. in the preparation of salad or, overcooked food. Then, partly cooking happens in one’s mouth. This is why since childhood one is told to chew one’s food properly. Then, there is the final cooking that happens in the stomach. This is really how we look at it because there is अग्नि involved. So, अग्नि has different manifestations- जठराग्नि/ वैश्वानर अग्नि is present very much in the stomach. But one should not think that there is a literal fire in the stomach, even though with enthusiasm some people may illustrate a literal fire with flames in the stomach.
Ayurveda places a lot of emphasis on the capacity of the stomach to digest. If one goes to a traditional Ayurvedic practitioner, they ask many details about one’s toilet habits. And it’s surprising but a lot of people are constipated across the world. Everybody has some problem with the stomach. And a lot of health issues are seen related to the capacity to digest food~ over-digestion, indigestion etc.
So, this verse points to वैश्वानर अग्नि | And so through the regulation of food, one can even convert a simple action of eating to a discipline, to a यज्ञ, and offer it in that way.
सर्वे अपि एते यज्ञ-विद: ~ All the different religious disciplines that were mentioned here, what happens to these people?
यज्ञक्षपितकल्मषा: ~ the different kinds of impurities such as रागद्वेष which color our thinking, color our life, color our behavior, and definitely color our mind and our mood, all of that is destroyed.
Why? Because when one looks at any of these कर्म-s~ whether it is about eating, or it is about giving, or it is about any kind of sense pursuit, pleasure pursuit; there are राग-s and द्वेष-s involved. And then, one is bringing in an element of regulation and discipline, and as a result of which one becomes bigger than the राग/ द्वेष |
For instance, earlier if one didn’t have that cup of coffee in the morning, one’s whole day would go for a toss. But after converting it into a यज्ञ, one may deliberately go for days where one postpones the time when one has coffee, or reduces the quantity, or one skips that cup of coffee, without which one couldn’t function earlier. So, we play with this.
Basically, any kind of discipline is an attempt to understand for oneself that I am bigger than the thing that I think that I am dependent on- whether it is a cup of coffee, or food, or an addiction to work, any hobby, Netflix binge watching, or anything really. So, there is some regulation.
Nowhere in any of these verses does भगवान् श्री कृष्ण say to stop what you’re doing and only pray to Me. No, not at all. He said whatever you’re doing just convert it into a यज्ञ | And in the process of this, what happens is that one’s रागद्वेष-s are left by the wayside and one has a deeper appreciation of भगवान् pervading my entire world, including me.