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Opening and closing prayer-chants 4
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Prayer-chant unto the guruparamparāLecture1.1
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Prayer-chant unto Bhagavān KṛṣṇaLecture1.2
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1 a Sankalpa for the Gita Amrtam courseLecture1.3
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Prayer-chant for the well being and prosperity of the worldLecture1.4
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Bhagavad Gita Dhyaanam 6
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1 b Freedom from seekingLecture2.1
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1 c Bhagavad Gita Dhyaanam verse 1Lecture2.2
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1 d Q &ALecture2.3
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2 a Bhagavad Gita Dhyaanam (verses 2 – 4)Lecture2.4
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2 b Bhagavad Gita Dhyaanam (verses 5 – 9)Lecture2.5
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2 c The context of the Gita – a glimpse of the MahabharataLecture2.6
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Bhagavad Gita Chapter 1 9
Chanting only of Chapter 1 by Pujya Swami Dayananda ji
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Bhagavad Gita Ch 1Lecture3.1
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3 a The opening of the Gita 1.1-1.9Lecture3.2
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3 b The armies on both sides 1.10-1.20Lecture3.3
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3 c How to study and do sadhana of VedantaLecture3.4
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3 d Q & ALecture3.5
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4 a The situation of Arjuna 1.21-1.35Lecture3.6
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4 b Arjuna’s conflict and sorrow 1.36-47Lecture3.7
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4 Gita Q & ALecture3.8
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How to use the Slack communityLecture3.9
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Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
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Bhagavad Gita Ch 2 chanting by Pujya Swami DayanandaLecture4.1
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5 a Arjuna’s topical problem 2.1-2.7Lecture4.2
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5 b Arjuna’s transformation from friend to shishya and request for shreyas (moksha)Lecture4.3
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5c Q & ALecture4.4
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Overview of the ShaastraLecture4.5
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6 a Arjuna qualified with viveka and vairagyaLecture4.6
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6 Q and ALecture4.7
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7 a The teaching begins 2.11-2.13Lecture4.8
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8 a Guided meditation (Attitude to sukha and dukha) 2.14Lecture4.9
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8 b Who is fit for liberation 2.14-15Lecture4.10
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8 c Satyam (and mithya) 2.16Lecture4.11
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9 a Guided meditation (Panchamahabhutas and connectedness)Lecture4.12
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9 b Sat – all pervasive and indestructible 2.17-18Lecture4.13
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9 c Q & ALecture4.14
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10 a The one who knows the Atma to be neither the karta (doer) nor the bhokta (experiencer) 2.19-20Lecture4.15
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10 b Nature of the Atma 2.21-23Lecture4.16
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10 c Q & A (2.19-23)Lecture4.17
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11 a Neither Atma can be grieved for nor Anatma which is ever changing 2.25-29Lecture4.18
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11 b Q & A and a delightful enactment of the Atma and the two bodies (sthula and sukshma sharira)Lecture4.19
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12 a Atma is no cause for grief 2.30Lecture4.20
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12 b Arjuna ‘s svadharma as a kshatriya (and our svadharma) 2.31-39Lecture4.21
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12 c Q & A (Expecting moksha from being a perfect parent, Career choice, Dharma conflict etc)Lecture4.22
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13 a Introduction to Karma Yoga and clarity on self knowledge being the solution 2.39-43Lecture4.23
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13 b Q & A (Is samadhi experience enough? , If moksha is not my only goal 2.39-43 )Lecture4.24
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14 a Glimpse of being a master (Atmavaan) 2.45-46Lecture4.25
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14 b Choice in Karma but not in result (Famous verses) 2.47-48Lecture4.26
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15 a Karma Yoga – attitude to action and its results 2.48-50Lecture4.27
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15 b Group Discussion and insights – The classification of the day into the four pursuits – Dharma/Artha/Kaama/,MokshaLecture4.28
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16 a Group discussion and insights – What happens when one is money/partner/work/children obsessed?Lecture4.29
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16 b How can one have it all – money/partner/work/children? By Being Dharma centredLecture4.30
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16 c Freedom from bondage of karma 2.51 and Q & ALecture4.31
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17 a Karma Yoga in relationshipsLecture4.32
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17 b How Karma Yoga helps in self knowledge, Vairagya towards alternatives and Arjuna’s question about a wise personLecture4.33
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17 c Q & A (Managing employees, Distractedness, Clash of roles, Dealing with a dominating personLecture4.34
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18 a Signs of a wise person and Mastery 2.56Lecture4.35
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18 b Mastery of the mind and senses 2.57-58 (incl Q and A)Lecture4.36
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18 c How do you feel loved? (Podcast episode link) – Supplementary listeningLecture4.37
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19 a Mastery of the mind and senses 2.59-61Lecture4.38
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19 b Understanding the framework of anger(Dwelling on sense object-Attachment-Anger-Loss of memory of learning-Destruction of person)Lecture4.39
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19 c Discussion on Kaushalam and Samatvam (Duty, Road rage, Resolving misunderstanding)Lecture4.40
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20 a Self mastery and tranquility 2.64-66Lecture4.41
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20 b The vision of a wise person and the sadhana of self mastery (audio has some disturbances)Lecture4.42
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20 c Q & A (Roles etc) (audio has some disturbances)Lecture4.43
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Questions for reflection and making notes on Chapter 2 0 questionQuiz4.1
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21 a The connection of self mastery and inner dialogue with the younger you (incl. guided meditation)Lecture4.44
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Wrap up on Chapter 2 – Kaushalam, Clear understanding of why Vedanta is a solution, Managing a strong desire for marriage, Expectations from our childrenLecture4.45
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Bhagavad Gita Chapter 3 22
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Bhagavad Gita Chapter 3 chanting by Pujya Swami DayanandaLecture5.1
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22 Arjuna ‘s doubt, ‘If knowledge is better than action why prompt me to do karma?’ 2 Lifestyles 3.1-5Lecture5.2
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23 a Quiet appearance but false front & Why karma yoga is better than karma 3.6-7Lecture5.3
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23 b Why karma is superior to inaction & Karma transformed into yajna 3.8-9Lecture5.4
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23 c Q & A (How much work is too much, Objectivity wrt pursuits )Lecture5.5
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24 a Karma as Yajna and recognition of Devatas 3.10-11Lecture5.6
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24 b Karma as pervaded by Veda 3.12-15Lecture5.7
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25 a Contribution to the cosmic wheel and the contentment of a wise person 3.16-18Lecture5.8
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25 b Why perform karma, Janaka, the wise king and role models 3.19-21Lecture5.9
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25 c Gita Q & A (Japa, Time for Vedanta, Delegation etc)Lecture5.10
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26 a Gita 3.22-25 No karma to be done by Bhagavan but still karma is doneLecture5.11
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26 b Gita 3.26-28 Karma impelled by Prakrti’s gunasLecture5.12
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26 c Q and A (Dharma, Rebirth)Lecture5.13
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27 a How can the wise person engage with those who are deluded by prakriti and its gunas and How to fight ?Lecture5.14
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27 b The role of shraddha in learning and how prakriti affects a wise personLecture5.15
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27 c Don’t some under the spell of ragas and dveshasLecture5.16
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27 d Discussion – Handling Differences, Managing ragas and dveshasLecture5.17
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28 a Svadharma is better than paradharma and the problem of (binding) desireLecture5.18
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28 b Knowledge (as though) clouded by binding desire and Atma untouched by it allLecture5.19
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28 c Guided meditation (Saakshi)Lecture5.20
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28 d Discussion (Processing a situation, The 4 aspects of a mind etc )Lecture5.21
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29 Ch 3 Discussion after small groups discussionLecture5.22
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Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
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Bhagavad Gita Chapter 4 chanting by Pujya Swami DayanandaLecture6.1
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30 a Greatness of the parampara 4.1-3Lecture6.2
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30 b The Why and What of an Avataara 4.4-8Lecture6.3
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30 c Gita 4.1-8 (Can a non sannyasi get jnanam and Can giving up desires lead to jnanam)Lecture6.4
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31 Discussion on the value of Dharma by looking at AdharmaLecture6.5
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32 a Reality of an Avataara and Levels of reality 4.9Lecture6.6
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32 b Taking refuge in Bhagavan and his blessings 4.10-12Lecture6.7
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32 c Gita 4.9-12 (Q and A) (Bindi, Dharma and religiosity etc)Lecture6.8
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33 a The Four fold Varna system 4.13Lecture6.9
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33 b Bhagavan Krishna as Karta and AkartaLecture6.10
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33 c Gita 4.13-15 (Q & A Vrata etc )Lecture6.11
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34 a Gita 4.16-17 What is karma and akarma?Lecture6.12
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34 b 4.18 The vision of a wise person about karma and akarmaLecture6.13
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34 c Gita 4.16-18 (Q & A – Work role, Healing karma etc)Lecture6.14
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35 a Atma as akarta and abhogta (non-doer and non experiencer) 4.18-19Lecture6.15
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35 b Aspects of Jnanam and lifestyle of grahastha and sannyasi 4.20-21Lecture6.16
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35 c Gita 4.18-21 Q & A (Clarifications of Akarta, Vedanta as a perspective, Being assertive)Lecture6.17
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36 Gita 4.22-25 Attitude of a wise person wrt gain/loss and life as yajnaLecture6.18
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37 a Gita 4.26-27 Self mastery of senses as yajna and Chariot imageryLecture6.19
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37 b Gita 4.28 Yajnas – Dravya, Yoga, Svadhyaaya etcLecture6.20
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37 c Gita 4.26-28 (Q & A – Social media response, You are bigger than your pain etc)Lecture6.21
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38 a Gita 4.29-30Lecture6.22
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38 b Gita 4.31-33Lecture6.23
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38 c Gita 4.29 – 33 (Q & A Soham, Misinterpreting the verse)Lecture6.24
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39 a Gita 4.34 How to relate to a teacher for knowledgeLecture6.25
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39 b Gita 4.35-38 The result of knowledge and What if one is a paapi?Lecture6.26
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39 c Gita 4.34-38 (Q and A – Making amends etc )Lecture6.27
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40 a Gita 4.39Lecture6.28
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40 b Gita 4.39 contd.Lecture6.29
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40 c Gita 4.40-4.42 (plus Q and A)Lecture6.30
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Bhagavad Gita Chapter 5 Sannyasa Yoga 20
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Bhagavad Gita Chapter 5 chantingLecture7.1
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41 a Gita 5.1-3 Sannyasa or Karma Yoga – Which is better? aLecture7.2
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41 b Gita 5.4 Are Sannyasa and Karma Yoga same?Lecture7.3
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41 c Assignment on Identifying Life prioritiesLecture7.4
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42 Discussion on Life prioritiesLecture7.5
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43 a The goal of Sannyasa and Karma Yoga as a lifestyle is oneLecture7.6
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43 b Vision of a wise person despite performing actionsLecture7.7
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43 c Gita 5.5-9 Reflections and discussionLecture7.8
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44 a Gita 5.10 The wise one who is not affectedLecture7.9
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44 b Gita 5.11-12 How do karma yogis perform karmaLecture7.10
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44 c Gita 5.13-14 Where does the wise being live and how?Lecture7.11
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45 a Gita 5.15-16 Atma is not affected by punya/paapaLecture7.12
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45 b Gita 5.17 Levels of commitmentLecture7.13
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45 c Gita 5.18 How does the wise person look upon a Brahmana, a cow etc Q & ALecture7.14
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46 a Gita 5.19-20 Freedom from the cycle of birth and death and extremes of emotionLecture7.15
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46 b Gita 5.21-23 The gain of happiness that does not change and the transitory nature of experiential happinessLecture7.16
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46 c Gita 5.19-23 Q & ALecture7.17
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47 a Gita 5.24-25 Videha mukti and the sukha of a wise personLecture7.18
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47 b Gita 5.27-29 Introduction to Dhyaanam and AikyamLecture7.19
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47 c Gita 5.24-29 Q & A (Imp of Asana, Desire fulfilment,Lecture7.20
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Bhagavad Gita Chapter 6 Dhyaana Yoga 15
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Bhagavad Gita Chapter 6 chantingLecture8.1
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48 Gita 6.1-3 Who is a Sannyasi and a yogi?Lecture8.2
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49 Gita 6.4 Yogi has freedom from dependenceLecture8.3
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49 b Gita 6.5-6 Being a friend to oneselfLecture8.4
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50 a Gita 6.7 Being a jitatma and free from oppositesLecture8.5
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50 b Gita 6.8-9 A yogi ‘s attitude towards objects and peopleLecture8.6
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51 a Gita 6.10 The preparation of Karma Yoga for a meditatorLecture8.7
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51 b Gita 6.11-14 Initial preparatory steps (place, asana etc)Lecture8.8
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52 Gita 6.15 Who is an accomplished personLecture8.9
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53 Gita 6.19-20 The mind of a yogiLecture8.10
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54 Gita 6.21-23 Reveling in oneself and Dissociation from the association with sorrow (3rd definition of Karma Yoga)Lecture8.11
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55 Gita 6.24 – 28 Dissociation from the association with sorrow and benefits of DhyaanamLecture8.12
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56 Gita 6.29 – 30 The vision of oneness/samenessLecture8.13
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57 Gita 6.31-34 The wise person and Arjuna’s question about not seeing the visionLecture8.14
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58 Gita 6.36 – 47 What happens to one who did not complete his Vedanta journey and praise of a yogi?Lecture8.15
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Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
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Bhagavad Gita Chapter 7 Chanting by Pujya Swami DayanandaLecture9.1
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59 Gita 7.1-7.6 Introduction to Indirect and Immediate knowledgeLecture9.2
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59b Gita 7.4 – 7.6 Nature of IshvaraLecture9.3
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60a Gita 7.7 – 7.9 Manifestations of IshvaraLecture9.4
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60b Gita 7.10-11 Manifestations of Ishvara contd.Lecture9.5
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60c Gita 7.7-11 Q and ALecture9.6
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61a Gita 7.12-14 Mayashakti and crossing over MayaLecture9.7
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61b Gita 7.15-17 Four Types of devoteesLecture9.8
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61c Gita 7.12-17 Q and ALecture9.9
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62 Gita 7.16 Four kinds of devotees and their world viewLecture9.10
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62b Gita 7.18-20 Which among the devotees is one with IshvaraLecture9.11
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62c Gita 7.18-20 Q and A (Why more don’t take to Vedanta, Readiness, Journey of a Jijnasu etc)Lecture9.12
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63a Gita 7.21-22 How Bhagavan makes the shraddha strongerLecture9.13
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63b Gita 7.23-25 Why and what do people not know about Bhagavan?Lecture9.14
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63c Gita 7.21-25 Q and A (How shraddha for rituals grows)Lecture9.15
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64 Gita 7.26-30 How do devotees seek Bhagavan?Lecture9.16
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Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
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Bhagavad Gita Chapter 8 Chanting by Pujya Swami DayanandaLecture10.1
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65 a Summary of first seven chaptersLecture10.2
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65 b Gita 8.1-5 Arjuna’s question about Brahman and what happens when a person diesLecture10.3
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65 c Gita 8.1-5 Q and ALecture10.4
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66 a Gita 8.5-8.6 Whom to remember before dying ?Lecture10.5
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66b Gita 8.7-9 How to remember Bhagavan?Lecture10.6
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66c Gita 8.5-9 Q and A Grieving and HealingLecture10.7
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67 a Gita 8.10-13 How to give up the body (for a yogi and jnani)?Lecture10.8
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67b Gita 8.14-15 How to reach Bhagavan and what happens after that?Lecture10.9
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67c Gita 8.10 – 15 Q and ALecture10.10
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68 a Gita 8.16-18 The lifespan of Brahmaji and the nature of the lokasLecture10.11
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68 b Gita 8.19-21 The play of manifest and unmanifestLecture10.12
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68 c Gita 8.16-21 Q and ALecture10.13
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69 a Gita 8.22-24 Who is the limitless purusha and where do meditators of Brahmaloka go?Lecture10.14
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69 b Gita 8.25-28 Where do karmis, mere ritualists go after death and who finally reaches Brahman?Lecture10.15
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69 c Gita 8.22-27 Q and ALecture10.16
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70 a Gita Ch 8 Q and A (post death rituals)Lecture10.17
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Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
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Bhagavad Gita Chapter 9 Chanting by Pujya Swami DayanandaLecture11.1
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70 b Gita 9.1-2 What is the King of Knowledge and the King of Secrets and why?Lecture11.2
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71 a Gita 9.3 What is required for the knowledge and what happens to those who don’t seek it?Lecture11.3
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71 b Gita 9.4-5 Satyam (and Mithya)Lecture11.4
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71 c Gita 9.3-5 Gita (Q and A)Lecture11.5
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72 a Gita 9.6-8 Nature of Ishvara (and Maya shakti)Lecture11.6
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72 b Gita Despite manifesting Ishvara is unchangingLecture11.7
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72 c Gita 9.6-10 (Q and A)Lecture11.8
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73 a Gita 9.11-12 What happens to the ones who do not recognise Bhagavan as the lord of all beings?Lecture11.9
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73 b Gita 9.13-14 Qualities of the ones who seek Bhagavan ?Lecture11.10
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73 c Gita 9.11-14 Q and ALecture11.11
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74 a Gita 9.15-17 How to worship Bhagavan with jnana-yajna?Lecture11.12
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74 b Gita 9.18-21 How Bhagavan is one and distinct & What happens to people who go to svarga ?Lecture11.13
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74 c Gita 9.15 – 21 (Q and A – People who don’t have viveka, what to do when a person is bitter etc)Lecture11.14
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75 a Gita 9.22 How does Bhagavan support the jnani/mumukshu?Lecture11.15
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75 b Gita 9.23-26 Devotees who are committed to different ends and not Bhagavan; Bhagavan ‘s acceptance of the smallest offeringLecture11.16
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75 c Gita 9.22-26 Q and A (Bhagavan-Sakshi/experiencer)Lecture11.17
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76 a Gita 9.27-28 Which actions to offer to Bhagavan and the resulting maturity from this attitudeLecture11.18
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76 b Gita 9.29-32 ‘I am the same in all’ and different groups of people can still gain BhagavanLecture11.19
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76 c Gita 9.33-34 and Q and A The level of commitment in seeking BhagavanLecture11.20
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Bhagavad Gita Chapter 10 Vibhuti Yoga 22
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Bhagavad Gita Chapter 10 Vibhutih Yoga (Chanting by Pujya Swami Dayananda)Lecture12.1
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77a Gita 10.1-3 Introduction to the glories of BhagavanLecture12.2
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77b Gita 10.4-5 All dispositions and emotions are from BhagavanLecture12.3
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77c Gita 10.1-5 Q and A (Sadhana in Vedanta, Doing the right thing as jury, When people think you should not forgive etc )Lecture12.4
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78a Gita 10.6-7 Knowing the vibhuti of BhagavanLecture12.5
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78b Gita 10.8-9 What do wise people know about me and how does it show in their life?Lecture12.6
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78c Gita 10.6-9 Q and A (Vegetarianism, Socialising/Social pressure etc)Lecture12.7
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79a Gita 10.10-11 Whom does Bhagavan give knowledge to and what does he destroy?Lecture12.8
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79b Gita 10.12-19 Arjuna summarising his understanding of Bhagavan and making a requestLecture12.9
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79c Gita 10.10-19 Q and A (sharing of one’s life vibhutis and the question of creation)Lecture12.10
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80a Gita 10.20 Aham AtmaLecture12.11
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80b Gita The conscious being is free from roles (Guided meditation)Lecture12.12
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80c Gita 10.20 Q and A (Responses to meditation etc)Lecture12.13
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81a Gita 10.21-23 Bhagavan’s vibhutis beginLecture12.14
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81b Gita 10.24-26 Bhagavan’s vibhutis continueLecture12.15
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81c Gita 10.21-26 Q and A (Balance, Japa, Samskaaras, Where do thoughts come from?)Lecture12.16
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82a Gita 10.27-29 Bhagavan’s vibhutis – Uchhaishravasa till Yama who disciplinesLecture12.17
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82b Gita 10.30-32 Bhagavan’s vibhutis – Prahlada till Vada-discussionLecture12.18
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82c Gita 10.27-32 Q and A (the how of creation, the why of Bhagavan Krishna’s list)Lecture12.19
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83a Gita 10.33-35 Vibhutis – A among the letters till the Spring seasonLecture12.20
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83b Gita 10.36-42 Vibhutis – Game of dice etc All vibhutis are meLecture12.21
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83c Gita Vibhuti garland of blessingLecture12.22
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Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 3
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1 Comment
In the fourth chapter, the vision of the wise person has been mentioned of seeing the आत्मा as never the doer, never the experiencer-
कर्मण्यकर्म य: पश्येदकर्मणि च कर्म य: ।
स बुद्धिमान्मनुष्येषु स युक्त: कृत्स्नकर्मकृत् ॥ १८॥
In order to prepare oneself to see this vision, how might one be able to convert one’s कर्म into a यज्ञ (a reverential worshipful offering)? And so, the varieties of यज्ञ were mentioned.
At the beginning also, भगवान् had mentioned that ज्ञान यज्ञ is the most superior.
He also gave these instances of the other यज्ञ-s to help us see that all our कर्म can be sanctified by our attitude. It’s the same attitude with which we receive an object and it becomes प्रसाद for us.
So, all कर्म- with no division between secular and sacred, because all कर्म is sacred.
So, even in the verse-
ब्रह्मार्पणं ब्रह्म हविर्ब्रह्माग्नौ ब्रह्मणा हुतम् ।
ब्रह्मैव तेन गन्तव्यं ब्रह्मकर्मसमाधिना ॥ २४॥
the entire metaphor of a यज्ञ is taken.
So, the means of offering, the one who is offering, what is offered etc., everything is ब्रह्मन् |
After भगवान् spoke about the different यज्ञ-s, He concludes that section by saying that ज्ञान यज्ञ is the most superior, and what is very unique about the ज्ञान यज्ञ is-
(i) There aren’t too many rules. Conversely, if anybody does a पूजा or यज्ञ, there are different factors to be considered- What are the kind of offerings that are to be collected? How are they to be collected? What is the right time when the offerings have to be made into अग्नि? Then, what should be the height of the flames? What are the मंत्र-s that have to be chanted? What is the साधना that is to be done by the pundit who does it? Even before the pundit gets to the यज्ञ, he has to do अनुष्ठानम् i.e. an entire discipline of chanting certain मंत्र-s before he actually goes to perform the यज्ञ | So there are many such stipulations.
And of course, if we’re talking about the कर्म that we set up for our work situation, again there are many things to be looked into. And, if there is a weak link in your team, or even in your work cycle, then we all know that things can go for a toss.
But in this ज्ञान यज्ञ, there are no rules nor stipulations, and no materials are required. Only oneself and the teacher are required.
(ii) And in any कर्म, the notion of कर्ता is very strong. If any कर्म is done, it is done because the कर्ता wants certain things. But in ज्ञान यज्ञ, the कर्ता is exposing himself or herself to the knowledge such that I want to know the reality of me. So, the कर्ता, कर्म, करण, everything is swallowed up by ज्ञानम् | It’s a very different kind of यज्ञ |
And having spoken about its glories i.e. आत्मा विचार, भगवान् then says how one can go about this ज्ञान यज्ञ –
* श्लोक ३४ *
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया ।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिन: ॥ ३४॥
This is an important verse in the श्रीमद् भगवद्-गीता about the approach to knowledge.
तत् विद्धि – may you know, may you understand.
What? Three things-
1. प्रणिपात: – the right attitude of surrender.
2. परिप्रश्न: – asking the right kind of questions.
3. सेव – being of service to the teacher.
So, who is this teacher?
ज्ञानिन: – the one who has ज्ञानम् |
तत्त्वदर्शिन: – What is the uniqueness of this knowledge? The teacher/ज्ञानिन:/the wise person sees the reality i.e. तत्त्वदर्शि |
One will note that the word दर्शनम् is used very often in the शास्त्र | दर्शनम् really means direct immediate seeing.
And even culturally when we go to a temple, if somebody knows you’ve gone to some famous temple, people don’t ask you what प्रसाद you got, nor will they ask how many people were there, nor how was the gathering. People will ask- did you have दर्शन्? Did you see the deity ~ this is the most important part of going to the temple. One can sit and chat, or can meditate, or admire the architecture etc., but the most important thing is- did you see?
And then when we look at our other customs of doing the प्रदक्षिणा (circumambulation of the deity), the principle is that may I see all of you.
Or even when we do the आरति(waving of the camphor/lamp), the understanding is that I am that consciousness in the light of which I am able to see you. And the traditional pundit/पुरोहित् will take the आरति plate from the feet of the deity, to the face of the deity. And that sanctum sanctorum is not meant to be lit up, it is supposed to be dark. And so, with that camphor light, one is able to see.
So, there is a lot of symbolism in every aspect of this आगम शास्त्र, and also what is there in the living culture.
So, may I see all of you~ तत्त्वदर्शि – the one to whom the reality is direct, it’s immediate, it’s me. I am the आत्मा – This is not a statement of arrogance. I am the आत्मा, the limitless, in which there are no borders, there are no boundaries, and all forms exist in me. I am the reality within which the world, me-the-जीव/individual/body-mind and ईश्वर; all of these functions are all swallowed up in I-the आत्मा |
So, this Reality, the one who knows That i.e. the wise person, how should one approach this person for this ज्ञान यज्ञ?
1. प्रणिपात: – the willingness to admit that I don’t know, and I cannot figure this out on my own.
This willingness is very difficult especially because in the name of globalization, our cultures are becoming very individualistic, and we think that there’s something wrong with us if we were to admit that I don’t know something~ How come you don’t know, figure it out, you better figure it out…
And then of course, there is an abundance of information. So for any other knowledge, one can enroll in a course- online nowadays since so much is online. And we can read, understand, assimilate, learn enough, and one can teach others also. So, this is so for any other discipline of knowledge. But, people make the same mistake with वेदान्त also- some people listen to a particular Teacher’s talks and make copious notes. Then, they will pick and choose and find somebody maybe in their management circles or leadership circles, and then they will try to teach. It’s a different matter when you’re so inspired by the knowledge, and it’s helping you a lot and you weave in some of the things because you can’t help it~ you are changing, you’re transforming, it’s benefiting you. And so, one weaves certain things into what one does. That’s a different matter.
But here, for some people the pressure to be a गुरु, or to be someone that people look up to, can be very high- I want people to look up to me. So why don’t you take any other subject matter? But no, this वेदान्त is the subject matter of interest to me and so I will teach.
So traditionally, one cannot teach वेदान्त unless one’s गुरु says that you are eligible. But who follows this? Everybody decides that they are eligible, and that they can teach. And then one says that- you know what, my गुरु does not know how to simplify, and so I will simplify more, and I will teach.
So anyway, this प्रणिपात / surrender is not because one is wanting to be obedient.
There is a strange relationship between a गुरु and a student, such that the गुरु wants the student to be independent of him or her.
Contrastingly, as a parent one may want one’s child to be independent of one, but still, it feels nice when one’s children come back and say- I can’t do this without you, or what would I do without you, etc. And sometimes parents try to control their children’s lives because they cannot handle the fact that the children are independent and doing very well on their own.
So, the relationship between a गुरु and a student is a very strange one, because it’s unlike any others. In most relationships, there is some level of reciprocity, but in a गुरु-student relationship, the गुरु honestly doesn’t need much from the student. So that’s not easy to deal with. And also, that the गुरु is committed to the student’s growth completely, and so is willing to do whatever is required for the student- now that itself is not easy to stomach for a student. Because one always wonders- there must be a hidden agenda. Why is this person always available for me? Saying nice things to me? Why is this person teaching? etc. It’s very difficult to fathom that there could be someone who didn’t quite know you, initially at least, or even if the person has not even interacted with you, but still can be committed to your growth. So anyway, we struggle with trust. As adults we have been wounded enough, and so to regain our trust, is not easy. That is one constant issue that we are struggling with in our life. And then to add to it, trusting भगवान्, and now to trust another adult. It is easier to trust my dog, but trusting an adult is too much because one is concerned that I will be hurt or be let down etc.
In the eastern cultures, particularly in India, culturally प्रणिपात is expressed as touching the feet or doing a strict साष्टाङ्ग नमस्कार, that looks like a collapse on the floor. There is a verse that explains that- with one’s feet, hands, thighs, chest, head, words, mind, one says that I surrender to You- the Reality, That which is being taught.
The one who is teaching is a mouthpiece for this Teaching.
So, प्रणिपात is expressed in this way.
With some of the Japanese friends in the आश्रम, initially they were always bowing every time they see you. Or traditionally, the Indians would put their palms together when saying नमस्ते | In Nepal in particular, the people really make the effort to bring the hands together in the अञ्जलिमुद्रा and say नमस्ते |
If you do this अञ्जलिमुद्रा, and you stay like this for a few minutes, you will find something changing in you. If one stays like this, there is a settling and there is certain natural humility that creeps in.
So, this प्रणिपात ~ I don’t know, and I want to know the Truth, or I want to learn and so I am open, I am receptive. That’s all that surrender is. So, one doesn’t have to be afraid. But, we are all afraid of the word surrender- what would I be asked to surrender? So, I better be careful. One doesn’t have to surrender anything. The teacher doesn’t need anything.
2. परिप्रश्न ~ Questions.
So, this is a tradition of understanding of the Truth, and then when truth is involved, then there’s no scope for beliefs. Because beliefs are statements that are there, which have to be verified and confirmed.
If the teacher says~ 2+5=8. But one wonders if the teacher forgot their Maths, or what kind of a test is that? Because one’s experience of basic Math tells otherwise. So, then the teacher says that if you do not believe, then you will rot in hell.
So, it is not that if one does not believe, then they will rot in hell.
परिप्रश्न is that one has the freedom to ask questions. It is expected that one asks questions.
But also, one should not worry, if too many questions do not come to the mind.
Some people tell~ you know, in the rest of the class, some people ask such intelligent questions, but no question comes to me.
But really, one should not worry about this.
Or, someone says~ I ask too many questions in class, is it okay?
So, whether you ask less or more, one should feel free, as it is one’s right to ask a question.
And obviously, the attempt of the question is to understand. It’s not to prove how brilliant one is by asking such a nice question; it is to ask with the right intention.
Also, it is not just प्रश्न, it is परिप्रश्न by any person, emphasizing that the appropriate kind of questions should be asked.
One can ask- What आसन do you sit on while meditating? Which school did you go to? Did you study this language? Did you have friends in school?
One can ask all these questions, but these are not परिप्रश्न |
भगवान् आदि शङ्कराचार्य in His भाष्य says that one can ask questions like~ What is बन्ध/bondage? What is मोक्ष? So those questions when you are seeking to know the Truth, those are good questions to ask.
One can ask other questions also, so one should not feel guilty. One is welcome to ask any questions. But ultimately one’s questioning must also culminate in asking परिप्रश्न questions because the purpose of the गुरु-student relationship is knowledge.
Yes, there can be mentorship, guidance, validation, acceptance. But ultimately, the purpose is knowledge.
Sometimes, people mistake closeness to the teacher for knowledge. For instance, people may say that I have known Pujya Swamiji for 40 years. Or, I have done this for so many years. It’s good. But, the person still behaves in an insecure way. So, closeness to a person, or just because a person is an assistant and is helping with different things, doesn’t necessarily mean that the person has the attitude of surrender for knowledge. Because surrender involves dropping one’s रागद्वेष | In other words, one is very aligned with reality. So, it is not about- Oh, this is how I want this to be, or this is how it should not be etc.
So, sooner or later one’s रागद्वेष will be projected on the Teacher also- it may have happened for some, it’s not yet happened for the others. For instance, one thinks- I don’t think the teacher should be talking like this. Or, I think that the teacher should be doing XYZ. One is free to express one’s preference & opinion, but when that view starts to block what is being said, then one should understand that रागद्वेष are interfering with one’s reception
of that knowledge. No more is one open and receptive.
3. सेव – This is very big in the culture.
सेव or service to the Teacher, is really for the sake of the student. It may appear like it is for the Teacher, because certain tasks need to be done, and then the Teacher assigns. Or some proactive students say that you know what- I think that I can do this for you, is it okay? Shall I do it? Great, fantastic.
But what happens with सेव is that it is an opportunity for the Teacher to see how you are handling your रागद्वेष in performing a कर्म |
And generally, for सेव some task will be given that one is not comfortable with. Sometimes of course a task will be given that is one’s competence and therefore, it’s something that comes to one effortlessly. So, both ways are there.
So, it’s all good to talk about प्रसाद बुद्धि: or कौशलम् | But then, sooner or later if there are a few people working on a project, then complaints will begin- she didn’t do this, he didn’t do that etc. And I didn’t like the way she spoke to me and so those long complaints will come. And then one decides- I’m not going to work with this person. If you want me to do some work for you, I will not work with this person. So, it becomes like bickering children.
So here the purpose of सेव is to work through your रागद्वेष and to be of service to the teacher. Why?
Because in most cases, especially for संन्यासी-s who are not earning a living, so in order to make the teaching available, some basics are required, so that the time of the teacher, may be spent more for teaching and sharing the knowledge and therefore the student thinks- what can I do to make that person’s life comfortable such that the person is not spending time in admin or repetitive tasks.
So, this is what we try to do with our family members also- so what can I do to make your life more comfortable? So, in the way in which you try and take on some of the tasks of your family members and say- I will do it for you. It’s coming out of a certain care. Or suppose one is not proactive enough, then the person will say- oh, please help me with this and then you say okay, fine, I will do that. And you can see that the person’s time has been freed up to do whatever is important to that person and so on. We do this with our children, with our partners, with people at work.
If you have people you delegate your work to then you know you’re focused more on strategy and analysis and then somebody else is doing some of the more routine day to day work for you. It’s not that you can’t do it, you’re capable of doing it, but we all have a very limited amount of time and we want to use it in the most effective way possible.
And so, the number of wise people in this world are very few, and the ones who can teach are fewer.
So then, it is out of care for this knowledge, care for the tradition, which also extends to care for the Teacher. What can I do to make this Teaching available and to make that person’s life a little more comfortable? Comfortable, not in terms of creature comforts, but so that time will be taken away from the usual tasks.
So, these three things (प्रणिपात:, परिप्रश्न:, सेव) are important in one’s attitude in the way in which one approaches a Teacher, and then what happens is that the ज्ञानिन:/तत्त्वदर्शि will Teach.
उपदेक्ष्यन्ति- will give you knowledge, will reveal what is the Truth.
Not give you one set of advice- you must do this, you should not do that. Some teachers do this; maybe the students require it.
But the vision of the Teaching is that of freedom and therefore if at all there is any guidance to be given, then this also needs to promote the freedom of the person.
The way one lives, one lives in freedom, one promotes that. And the vision is also of freedom. So, it’s freedom all the way.
So, these wise people will Teach.
If you don’t ask questions, then the Teacher will ask you questions. And surrender is what one needs to do. And सेव also. If you ask any Teacher, they will all have stories about the nature of सेव that they have done for their Teachers. It’s a part of the relationship, especially if one is living with a Teacher, or even if one is not, then there are a lot of things to be done and so one pitches in.