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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
-
-
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
-
46 a Gita 5.19-20 Freedom from the cycle of birth and death and extremes of emotionLecture7.15
-
46 b Gita 5.21-23 The gain of happiness that does not change and the transitory nature of experiential happinessLecture7.16
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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
-
-
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
-
-
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
-
67b Gita 8.14-15 How to reach Bhagavan and what happens after that?Lecture10.9
-
67c Gita 8.10 – 15 Q and ALecture10.10
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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
-
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
-
-
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
-
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
-
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 10
-
Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga (Chanting by Pujya Swami Dayananda)Lecture13.1
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84a Gita 11.1-16 Arjuna’s request to see the cosmic form and Bhagavan’s responseLecture13.2
-
84b Gita Garland of Vibhutis and Q and ALecture13.3
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85a Gita 11.16-24 Arjuna awestruck by the cosmic formLecture13.4
-
85b Gita 11.25-33 Arjuna getting afraid, Krishna tells him to be a ‘nimitta’Lecture13.5
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85c Gita 11.16-33 Q and A What is the point of this chapter?Lecture13.6
-
86a Gita 11.34-40 Arjuna doing namaskaar to the cosmic form and sharing his wonderLecture13.7
-
86b Gita 11.41-54 Arjuna apologises for being casual, the return of Bhagavan to the Krishna form and the importance of bhaktiLecture13.8
-
87a Gita 11.55 Clarification about offering karma to BhagavanLecture13.9
-
87b Gita Ch 11 Discussion – Being an instrumentLecture13.10
-
-
Bhagavad Gita Chapter 12 Bhakti Yoga 16
-
Bhagavad Gita Chapter 12 Bhakti Yoga (Chanting by Pujya Swami Dayananda)Lecture14.1
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87c Gita 12.1-2 Arjuna’s question – Is meditating on Bhagavan or Brahman better?Lecture14.2
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88a Gita 12.3 The one who meditates on Brahman gains meLecture14.3
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88b Gita 12.4-5 and QnA The maturity and mastery of a person who meditates on BrahmanLecture14.4
-
89 Guru stotram on the eve of Guru PurnimaLecture14.5
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89a Gita 12.6-7 What does karma yoga with upaasana do?Lecture14.6
-
89b Gita 12.8-9 If karma yoga with upaasana is difficult what to do?Lecture14.7
-
90a Gita 12.9-10 Why Abhyaasa yoga (Ashtanga Yoga) is helpful for mastering the mindLecture14.8
-
90b 12.11-12 The ways of relating to Bhagavaan (Sequence of maturity)Lecture14.9
-
91a Gita 12.13 Signs of a jnani bhaktaLecture14.10
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91b 12.14-15 Signs of a jnani bhakta (contd.)Lecture14.11
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91c Gita 12.13-15 Q and A Do Vedantins have extra miseryLecture14.12
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92a Gita 12.16 Qualities of the bhaktaLecture14.13
-
92b Gita 12.17-18 Qualities of the bhakta (contd.)Lecture14.14
-
92c Gita 12.18-20 Glory of bhakta and shraddha incl Q and ALecture14.15
-
93 Gita Ch 12 Group discussion – some observationsLecture14.16
-
-
Bhagavad Gita Chapter 13 Kshetra-Kshetrajna vibhagah yoga 20
-
Bhagavad Gita Chapter 13 (Chanting by Pujya Swami Dayananda)Lecture15.1
-
94a Gita Quick recap Ch 1 – 12Lecture15.2
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94b Gita 13.1-2 The kshetram (field) and kshetrajna (knower of the field)Lecture15.3
-
94c Gita 13.1-2 Q and A Am I the thoughts of the mindLecture15.4
-
95a Gita 13.3-6 More about the Kshetram, fieldLecture15.5
-
95b Gita 13.3-6 Guided Meditation on the Kshetra and kshetrajnaLecture15.6
-
95c Gita 13.3-6 Q and A Sequence of manifestation, Knowing = BeingLecture15.7
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96a Gita 13.7 Intro to Value of ValuesLecture15.8
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96b Gita 13.7 Values contd. and AmanitvamLecture15.9
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97a Gita 13.7 Values are universal but not absolute Adambhitvam – absence of non pretensionLecture15.10
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97b Gita 13.7b Values contd. Ahimsa-non harming, Kshanti – AccommodationLecture15.11
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97c Gita 13.7c Values QnA Fear of hurting the other, What if the other does not give the same importance to the value like me?Lecture15.12
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98a Gita 13.7 a Values – Aarjvam, AcharyopaasanamLecture15.13
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98b Gita 13.7b ShauchamLecture15.14
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98c Gita 13.7c Values Q n A Applying the values etcLecture15.15
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99a Gita 13.7 Values – Sthairyam – SteadinessLecture15.16
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99b Gita 13.7b Atmavinigraha – Mastery of the mindLecture15.17
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99c Gita 13.8 Indriyaartheshu VairagyamLecture15.18
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99d Gita 13.8 AnahankaaraLecture15.19
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99e Gita 13.8 Q n ALecture15.20
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What do you mean ‘means of knowledge’?
That ‘means’ which helps you to know something.
What do you mean by that?
* Six means of knowledge *
1. प्रत्यक्षम्/perception
Like your eyes.
So, you want to see what is in front of you, whether it is some scenery, or a loved one, or you are just seeing what you are putting while cooking. So, how do you know what you are seeing? Because of your eyes.
Suppose your eyes are closed, and then we ask- Can you see? No, no, but I trust that if I open my eyes I’ll be able to see.
If you go to the salon, and then they put cucumber pieces on our eyes. Then you say- Oh no wait, I cannot see, I’ll open my eyes and then I will see okay.
So, you have श्रद्धा in your eyes as a means of knowledge.
Of course, we don’t use this language when we are talking about it. Instead we say- I saw it, that means it’s true, it’s my experience. We thump our chest. It’s my experience, therefore it is true.
Anyway, that is perception- whatever you experience. We call them ज्ञानेन्द्रिय- the eyes, the ears, the nose, the tongue, the skin. They receive knowledge, and then we do a lot of things based on that knowledge.
So प्रत्यक्षम्/perception is one means of knowledge, which is required for us to function in this world.
Can perception reveal the reality of the fact that you are the आत्मा? No. Why? Because the आत्मा that is you, is not an object of perception.
So, the limitless, how can you understand with the eyes? The eyes have a very limited range- 20/20 is considered perfect vision. Other animals have better vision than us. The abilities of human beings, besides our mind, are very limited compared to animals.
So, with perception there are certain things that you figure out. Just because you cannot see Pluto nor Neptune, it doesn’t mean that they don’t exist. No- you need special equipment to be able to see it. So, perception/प्रत्यक्षम् is one means of knowledge by which we figure out this world. It has its limitations, like everything else.
2. Inference
There are some things that we cannot directly perceive- see, hear, taste, etc. Then what shall we do? Oh, there is another piece of knowledge that we depend on, which is called inference.
So, inference means that there is a proposition, e.g. your house faces some mountains, and every morning you like to sit with a cup of tea and you are gazing at the mountains and then suddenly you see smoke from one of the mountains. So, you guess and you’re almost sure- I think there is a fire on that mountain. Let me just call emergency services so that somebody can do something about this forest fire or whatever. Did you see the fire? No. How do you know there is a fire? You are sure that there is a fire because wherever there is fire, there is smoke.
You are not seeing the fire, but by the presence of the smoke, you infer that there has to be fire. Why? Because you have seen many cases- whether it is a campfire, or a fire in the kitchen if you’re cooking conventionally, that where there is fire there is smoke.
So, a lot of our inferences we reach on the basis of this second means of knowledge.
3. Comparison
The third means of knowledge is comparison.
Suppose you are going on a safari to Africa and you are told that if you’re going on safari, you must see the wildebeest. Huh? The wildebeest, I have never heard of such a term. Is it an animal? Yes. What does it look like? Oh, it looks a little bit like deer. I have seen deer, but I have not seen wildebeest.
Then, when I am on safari, and as we are driving in the jeep, I see some animals which look like deer and I think okay- that’s what I was told, this must be wildebeest.
So, there was no प्रत्यक्षम्- I have not seen wildebeest, not even seen pictures of it.
But I am able to understand that there is something similar to this and so comparison becomes our means of knowledge.
So, if we say that आत्मा is like space, you can appreciate it, but it is not a means of knowledge. Because space also seems to be limitless in the sense that it doesn’t have boundaries, but we cannot say it is limitless. And there are a lot of other things. So, space is not touched by the air that blows through it, or fire, or water. आत्मा, the limitless that I am, is like that.
But one feels enclosed because of the skin-boundary, but actually one is not bound ever, I was never bound.
So, through comparison, one can appreciate, and get a sense of the आत्मा, but you will not know the truth. But it can be used, as supportive reasons can be given.
4. Double inference or presumption
For example, you see this person who is fasting all day, yet still putting on weight. So, you ask about hormonal issues like hypothyroidism, or PCOD which can make a person put on weight even if the person is eating very less. So hormonally the person says that everything is okay. Then how come you’re putting on weight? Oh, then you realize this person is nocturnal. So, this person raids the refrigerator in the night and therefore that explains why the person is gaining weight though not eating throughout the day.
So, though you’re not spying on the person to see if the person is really raiding the fridge, you figure that this data doesn’t match, and for the person to put on weight, definitely what is being ingested is more than what is being expended energy wise.
So, then this is another way for us to understand our world.
5. अनुपलब्धि/Cognition of absence.
What does that mean? For example- Is Eric here in the class today? You look around. No.
How do you know that he is not there? Is there some reflection from his absence? No.
It’s a direct means of knowledge. You don’t see him. You have not inferred- it’s not that there is no one looking like Eric, maybe he’s not there. No.
You just look around and know that he’s not here. That’s it.
And it’s not perception either, because for perception light has to reflect from the object, and that forms an image on your retina, and so on and so forth.
So here, there is no perception involved. Also, there is no inference- one does not say, nobody is looking like him, so that means that he is not there.
So, it’s another 5th means of knowledge.
6. शब्द/शास्त्र
Then, how do we know that there is a place called स्वर्ग? How do we know that if you do a ritual, there will be some results? How do you know that if you chant a मंत्र that there will be some results? How do you know the rituals to be done to honor your ancestors? How do you know that these are the rituals to be done for देवता-s? How do you know that the performance of कर्म leads to invisible results called पुण्य and पाप | Visible results of course that we all know and that’s fine. Why do good things happen to bad people, and bad things happen to good people? How do you explain it? There’s no way. If you’re going by perception, there is no way you can explain it. I’ve been such a good person, then why did I have to suffer? That is perception. The only way you can explain it is through शास्त्र- the law of कर्म |
So how do we figure out things that we cannot figure out through all these 5 means of knowledge? It is by the 6th means called as शब्द/शास्त्र. Here particularly वेद is being referred to i.e. the revealed knowledge. So, whatever is there in the वेद is not something you can figure out on your own. It is other than you and somebody has to be there to wield it.
No, no, I will learn enough Sanskrit and I will be able to read it. But, you are the one that is suffering from ignorance. And when you are reading something, because the knowledge is talking about you the subject, so you cannot wield the प्रमाण (the means of knowledge). The प्रमाण has to be wielded by someone other than you. Therefore, the गुरु enters the picture.
If you try to do it, then we make big mistakes.
Even if you try to read, you can’t understand. Why? Because to understand the vision of the entire श्रीमद् भगवद्-गीता, you have to finish the 700 verses/18 chapters. And in order to understand a verse, you need to have the vision of the whole. To have the vision of the whole, you need to go through all the verses. It’s a bit of a catch-22 situation.
And then we all have our blind spots. There’s no way that you will figure out the truth of the identity that you thought is real i.e. कर्ता-भोक्ता ~ I am the doer and the experiencer, therefore I am the sufferer of whatever are my great sorrows, because my great expectations were not fulfilled.
So, to all that, the शास्त्र raises a question mark. Really, you really think it’s true? Come on, actually, you are not touched by any of this.
So, this vision of the reality that is you, that is limitless, is wielded by a person who happens to be the गुरु | Therefore, you need to have working trust. We are not saying that you please trust the person with your life. No, and therefore we will remember that a few verses before, भगवान् has already spoken about three things that are important-
(i) प्रणिपात: – Some level of surrender, meaning you are willing to see the truth, you are willing to align yourself to reality.
(ii) सेव to the गुरु – whatever help is required; there are different kinds of help required depending on what the गुरु is involved with.
(iii) परिप्रश्न: – asking the right kind of questions, so that you are free from the sense of bondage that you experience.
So, all this is important. श्रद्धा is not blind surrender, and it is not obedience either. This is not expected at all.
And in a few years’ time, it is expected that the student will rebel. And some students rebel early. It is the typical rebellion of a child with a parent. It is invariable, it has to happen. It happens in therapy. It happens as a child, between child and parent. And it definitely happens between शिष्य and गुरु | So, initially there is a honeymoon phase- you think that all that the गुरु says and does is fantastic. Then, slowly you will start finding some faults. There are times that you’re able to dismiss it. Then, if you have a good rapport with the गुरु, and you better have a good rapport for your own sake, not for the गुरु’s sake, then, you can experience a freedom to ask the गुरु- but you know, I’m not able to reconcile this discrepancy. It’s important you do that because you may not understand the गुरु’s behavior and so on. But sometimes we don’t- we don’t feel safe enough, we don’t feel free enough, we are the ones who withdraw, and then what happens is that I start projecting a lot, and then only my ideas are there- How the गुरु should be, and how my गुरु really is. And there’s such a big difference, so I have problems with that. Then, I start to analyze the personality. Now any personality has its limitations. So, then you say- Oh, forget it. You know, this person is a woman, this person doesn’t have a clean-shaven head. This person should have been 75 years. And so, some weird things one entertains. So, these ideas will pass through everybody’s head. But if you entertain them too much, then you are not available for the knowledge. All your time is spent in some other kinds of analysis, you are actually dodging reality.
So, there are different ways in which resistance comes up. And you have to work through that resistance just like a child also works through the resistance with a parent. Why? Because the child after some time doesn’t want to feel dependent on the parent.
The शिष्य/student is never dependent on the गुरु | A little bit of dependence is there until the vision is clear.
So, at times you’re not comfortable with the fact that I cannot figure this out on my own- I should be able to figure it out. There’s a lot of resistance there. Everybody goes through some of this resistance. So, that श्रद्धा is such that despite my resistance, I have working trust.
Of course, if I have been exposed and I have read enough of Ramayana, Mahabharata, and I’m very familiar with the culture of this land, in terms of the living culture, and also I’m able to look up to role models who were able to exemplify a certain श्रद्धा for elders, for द्विज:(twice-born), for Brahmins, for elderly people, etc. then it’s something that might come naturally to me.
So here a bold declaration is made by भगवान् श्री कृष्ण that if you have श्रद्धा i.e. if you trust, then you will gain this knowledge. And trust is seeing the words that are being revealed. Sometimes the गुरु says a word, then the mind gets carried away, gets hijacked. For instance, the word ‘trauma’ is said. Now, all of us have had some form of trauma, but because I said it in a particular context, it’s possible that my mind will go somewhere else. Then, whatever has been said for the next few minutes is gone, because my mind has gone on a world tour. Then, when I come back, I don’t know what is happening.
So, trusting the गुरु, trusting that the गुरु will deliver the goods, trusting that this reality that the गुरु is pointing out is possibly true, so I have to try it out.
So, suppose I say- You know what? I am very insecure. I can’t handle uncertainty. You give me a guarantee that I will be able to see.
Suppose I have had cataract surgery and my eyes are bandaged, and then I tell the doctor- doctor, you have to give the guarantee that I will see. So, what will the doctor say? Hey, you know your operation was very successful, you please open your eyes then you’ll be able to see. But I say- No, no, no doctor, you are the world class doctor, until you give me a guarantee, I will not open my eyes. Now this is a little ridiculous on my part. I have to trust, so what will the doctor say? Well given all the facts, and given that the operation was successful, I believe that if you open your eyes that you will be able to see. Okay, so little by little I open- first it’s a little blurry, but then I realize that what the doctor said was right.
So, I have to open my eyes to the शास्त्र | How? By listening to the शास्त्र | That’s the only way, that’s the traditional way. And then I say maybe it’s true. Yeah, I think so. Oh, definitely it’s true. It’s true and therefore the शास्त्र is saying it. So, you will reach such a stage, if you haven’t already.
So, the value of श्रद्धा has been emphasized very much in this verse. And, because there is a commitment to knowing the truth, you are done with exploring.
You know we have a fear of commitment, all of us have it, more so nowadays. We like the idea of options, and we’re not talking stocks. So, optionality options- I want to keep exploring, as something new, something better will come along.
A lot of people are now regretting- why didn’t they marry such a person before? Because they thought someone better will come along. So anyway, this fear to commit that is there, is there because we delude ourselves that the grass might be greener on the other side.
Now, but if you have commitment, with your विवेक you have looked at your life. You have seen what things and relationships do for you, and what they do not. Both are important.
And then you say that it’s not that I’m unhappy, but that sense of incompleteness that I experience, nothing can complete it. It’s an existential sorrow that is wept or unwept in every human heart. Why? Because one is identified with the human condition, which is a limited human condition ultimately ending in a funeral/cremation.
So, you feel the futility of some of the things, you feel the meaningless-ness as after all this is done, ultimately, I die and not take anything with me including this body, which I have to leave behind. So, what is this? It is so totally unfair.
So, if there is a commitment that I think I have found something, and I want to see it through, some sort of completion, then both श्रद्धा and commitment can go hand in hand.
Because I have श्रद्धा in the Teaching and therefore the गुरु, then my commitment will increase. If my commitment is there to this exploration- I will see the limitations, I will try different methods, I will see what’s working, and what’s not working, as I’m committed to discovering the truth, whatever that is~ I don’t know some people call it non-duality etc.
Then because of that commitment I will explore thoroughly. So that commitment can also help me to increase my श्रद्धा, because, there are certain things that I feel very uncomfortable about.
The गुरु’s job is a destructive job. Why? Because all the notions that you are holding on to very dearly- So, you think that’s real? Then, the saw is out, so that is also hacked.
For instance, I’ve been a vegan for 20 years. And then let’s say- in the context of some teaching, that’s just an identity. What? You dismissed my identity, you don’t know what it means to be a vegan. It is the greatest thing in this world, etc. Then gone- this गुरु is out of my list, because my identity was attacked. One thinks- Does the गुरु know about veganism? Wow, it’s so insensitive. And all this talk about अहिंसा is all rubbish.
So, you can see how destructive the job of a गुरु is. This is not because the person has anything personal against you, but what you are holding on to, we are doing an inquiry into the reality of it.
So, if there is commitment, then you will continue with the inquiry. A lot of people are आरम्भशूर: – they are very valiant when it comes to आरम्भ/beginnings. With great enthusiasm people sign up. For all courses, with respect to the number of people who sign up in great enthusiasm, the number of people who turn up, and the number of people who continue, there is a great difference in it. It’s the case for a lot of courses, especially online courses, even offline also.
So now, if you’re committed to the inquiry, then you will gain knowledge. You don’t have to remove your special identity. We are just asking you to inquire into it. You only do the enquiry, the गुरु does not do it. The गुरु just shares what the शास्त्र is saying. And we are not dismissing the identity- this is very important to understand. The गुरु is just saying that this could be a functional identity, but it’s not your reality. And, with your functional identity, whatever you need to do, please do- align it with धर्म and go ahead and have as many identities as you want. No problem with it.
श्रद्धावान् लभते ज्ञानं तत्पर: –
So, the one who has श्रद्धा,
naturally that person is committed,
and is a master of one’s senses because of the bringing of कर्म योग into your life,
and so शान्ति is gained.
I-आत्मा am also referred to as शान्ति: | Now, शान्ति generally we refer to in the context of peace of mind. When you ask a Zen teacher- My mind is very disturbed. What should I do? The Zen master says- show me your mind. So, what will you do? I don’t know, I’m very disturbed, but I don’t have the mind. So, how can it disturb you? Well, it is in my head. Okay, if it’s in your head, it is an object, it’s something you are aware of. That means that you are different from what you are aware of. So, if you are aware of disturbance, are you really disturbed? No, but I’m really disturbed. Why? Because the state of mind is my identity. This is what we call as मनोमय कोश i.e. I define myself by whatever is happening in my mind.
Now, in the context of language of course we will say- I’m excited, I’m happy, I’m thinking, I’m confused. All that is okay because ‘I am …(can put any quality/activity in this space)…’, but is it true?
For instance, some people are referred to as blonde. The person is blonde- what does that mean? The person is the color of the hair? But, we all agree to this madness. You define a person by one thing. And hair is also not even a live part of you. It’s inert, you can color it, you can cut it and so on. It’s not alive. It’s not really an integral part of you. But, still you will say- Oh, but that person is a blonde So, this is the collective madness that we use in our language.
So, if I am the state of my mind, then if there is conflict, that means that I am disturbed.
But the शान्ति that भगवान् is talking about here is not an absence of conflict.
Generally, when we say that I want peace of mind, this means that all the conflicts in my life should be resolved. Now, there will never be a time when all the conflicts in your life will be resolved. There will always be something or the other. The only place where all conflicts are resolved is the cemetery- there are no problems for that person whatsoever, but until then, there will be problems.
So, we can have शान्ति/peace, despite our many problems, just like the deep part of the ocean is very quiet and peaceful.
So, with all the conflict that is there, you can still have some शान्ति/peace of mind.
Here, we are talking about recognizing the आत्मा as untouched, as being absolute peace, which is not touched by any conflict. Conflict will happen to the body, it can happen to the mind and so on and so forth.
But the आत्मा that illumines and is aware of the body and whatever is happening in the body and the mind is untouched, always untouched.
So, शान्तिम् अचिरेणाधिगच्छति ~ so one gains that.