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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
-
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
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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
-
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
-
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
-
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
-
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
-
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 37
-
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
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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 Vairagyamssion towards the sense objectsLecture15.18
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99d Gita 13.8 Anahankaara – Absence of prideLecture15.19
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99e Gita 13.8 Q n ALecture15.20
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100 a Gita 13.8 Janma-mrtyu-jara-vyaadhi-dukha-dosha-anudarshanam Seeing clearly the defects of pain in birth, death, old age and diseaseLecture15.21
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100b Gita 13.9 Asaktih-Absence of sense of ownership and Anabhishvangah – Absence of obsession towards the child, partner house and the likeLecture15.22
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100c Gita 13.8-9 Q and A Give and take in relationships, Parenting, Friendships drifting apart etcLecture15.23
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101a Gita 13.9 Nityam cha samachitatvam ishtanishtoppapatishu – Evenness of mind re-desirable and undesirableLecture15.24
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101b Gita 13.10 Mayi cha ananya-yogena-bhakti-avyabhicharini, viviktadesha-sevitam, aratih-janasamsadi (unswerving devotion, resorting to quiet place, no longing for companyLecture15.25
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101c Gita 13.9-10 Q and A (Is Gita primarily psychological, Subjectivity of truthLecture15.26
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102a Gita 13.11 Overview of values and Tattva-jnanartha-darsanam – Purpose of knowledge, Adhyatma-jnana-nityatvam – constancy and commitmentLecture15.27
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102b Gita 13.12 Intro to jneyam and Role play of encouragement to have a variety of supportive responses in one’s toolkitLecture15.28
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103a Gita 13.13 Brahman is everything and Question about application of ValuesLecture15.29
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103b Gita 13.14 Brahman is nirguna (without attributes)Lecture15.30
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103c Gita 13.13-14 Q and A (Values, Brahman – Atma etc)Lecture15.31
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104a Gita 13.13-14 I am Brahman (Guided Meditation)Lecture15.32
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104b Gita 13.15 Brahman is inside and outsideLecture15.33
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104c Gita 13.16-18 Brahman remains undivided, Light of all lights, My devoteeLecture15.34
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104d Gita 13.15-18 Q and A (Is Awareness a part of the brain etc)Lecture15.35
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105a Gita 13.19-20 Introduction to Purusha and PrakrtiLecture15.36
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105b Gita 13.21-23 What happens to the one who knows Purusha and Prakrti clearly?Lecture15.37
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CLASS NOTES
भगवान् श्री कृष्ण concluded Chapter 4 asking Arjuna to ज्ञानासिनात्मन: (Verse 42) ~ slay with the sword of knowledge, whatever doubts you have about yourself which is borne of अविद्या/ignorance, and take to कर्म योग |
तस्मादज्ञानसम्भूतं हृत्स्थं ज्ञानासिनात्मन: ।
छित्त्वैनं संशयं योगमातिष्ठोत्तिष्ठ भारत ॥ ४२॥
And now Arjuna will have a similar question as he had in Chapter 2, and so this is how Chapter 5, संन्यास-योग: begins. संन्यास-योग: is the topic of सम्यक् न्यास | न्यास is giving up. न्यास also has other meanings, but for now this is what should be understood. And सम्यक् न्यास is completely giving up i.e. संन्यास | So we will understand what संन्यास is all about.
*श्लोक १*
अर्जुन उवाच ।
संन्यासं कर्मणां कृष्ण पुनर्योगं च शंससि ।
यच्छ्रेय एतयोरेकं तन्मे ब्रूहि सुनिश्चितम् ॥ १॥
Since भगवान् श्री कृष्ण has said- that you please destroy अविद्या/ignorance and take to कर्म, Arjuna is confused again. And so that is what Arjuna is saying –
शंससि ~ You are praising,
संन्यास AND कर्म योग |
So, what is this? You say be rooted in knowledge, slay with the sword of knowledge the ignorance, but then You say to take to कर्म, so what is this?
So,
तन्मे ~ please tell me,
सुनिश्चितम् ~ definitely, well-ascertained,
between the two i.e. कर्म योग and संन्यास,
एतयो: एकं यत् श्रेय: ~ which one is better?
भगवान् replies-
* श्लोक २ *
श्रीभगवानुवाच ।
संन्यास: कर्मयोगश्च नि:श्रेयसकरावुभौ ।
तयोस्तु कर्मसंन्यासात्कर्मयोगो विशिष्यते ॥ २॥
This is a very important teaching throughout the श्रीमद् भगवद्-गीता – both कर्म योग and संन्यास lead to नि:श्रेयस् / श्रेयस् | श्रेयस् we have previously seen (Chapter 2, verse 7). श्रेयस् is that which is good for everyone, that which is मोक्ष | This is seen in कठोपनिषद् where the 2 words प्रेयस् and श्रेयस् are used. प्रेयस् is short term, instant gratification i.e. आनन्द सुख which is अनित्य ~ coming & going. श्रेयस् on the other hand is my very nature, not coming and going, आत्मा the limitless. And to discover this, there is the pursuit of मोक्ष |
So here भगवान् is very clearly saying that both कर्म योग and संन्यास lead to मोक्ष | And He is going to elaborate on this.
There is a need for repetition because our patterns are entrenched. Our रागद्वेष-s i.e. what you like, what you crave for, what you long for, and what you dislike, what you want to avoid, what you want to keep away. Our whole day is full of रागद्वेष | One sees this if you look at the kinds of choices that we make. And sometimes we are not even conscious that we’re making this choice, just mechanically रागद्वेष are playing out. And one of our द्वेष-s is that we want to avoid कर्म that seems unpleasant in the short term.
And of course, a lot of us want to avoid कर्म | Left to ourselves, we would have retired a long time ago, perhaps. But then for whatever reason one has to go through the motions, and make a living, and so on.
So, there is something that we are not comfortable with, perhaps, about working professionally. Or, we’re happy working professionally, but we’re not happy with where we are working. Or we are okay with where we are working, but we don’t like the team, and we wish this team resigns. Or we are not comfortable with the fact that new people have joined, and I’m still here. My peers and colleagues came and went- they’ve gone on to more senior positions and I’m still here- So things around one’s professional कर्म | Then, there are things within the job that we really like doing, and there are some things that we just don’t like.
So, we are swinging between रागद्वेष very often. And that’s why भगवान् has to repeat this again and again- That ज्ञानम्/knowledge of the reality has nothing to do with कर्म | In fact, it has to do with understanding the erroneous notion that you are the कर्ता and that you are the भोक्ता i.e. that you are affected by all that is happening around you. It is that conclusion where we consider ‘feeling’ as reality, which is being shaken up in the inquiry.
There are some historical figures in India, like Lokmanya Tilak and a few others, who said that the भगवद्-गीता is all about कर्म योग – that this is the तात्पर्य/ main theme. And we can consider that they had a larger role to play in society as one of the freedom fighters. They wanted to mobilize people on the basis of something that is close to their heart, and they would have said something like this. There are some संन्यासी-s who might say- भगवद्-गीता is all about संन्यास |
So, there is a bit of confirmation bias which we all have; we see what we want to see.
But here भगवान् श्री कृष्ण very clearly says that both these lifestyles- कर्म योग and संन्यास lead to नि:श्रेयस् / मोक्ष |
Then, in response to Arjuna’s original question~ which of them is better-
Between कर्म संन्यास (giving up कर्म) and transforming कर्म into कर्म योग, definitely कर्म योग is better. So, कर्म योग is better than संन्यास |
But why does भगवान् say this? Especially since the chapter is called संन्यास-योग: | So if He wants to praise कर्म योग then the chapter should also be called कर्म योग again. So why संन्यास?
But, both the lifestyles- whether it is कर्म योग or संन्यास, ज्ञानम् is non-negotiable. Because, why do you want to transform कर्म into कर्म योग? Ordinarily it is not necessary, but we do it because these other priorities are very important in my life- I want धर्म, I want अर्थ, I want काम, I want wealth, I want security, I want pleasure, and I also want मोक्ष | The value of all of this is very important to me.
And if I’m just doing कर्म, I cannot help but be stressed out. Because-
How much is enough? Can we ever draw that line? Never. Am I enough on the basis of the कर्म that I do? How will I draw that line? Because no matter what I do, the constant refrain is that I’m not enough. Even if I feel enough for a moment, I just have to look at my neighbour and see- oh my neighbour is driving a better car, or looks quite happy, and I despite attending भगवद्-गीता class, I feel sad from time to time. So, there is the feeling- I am not enough, I don’t have enough.
If you expect कर्म to give it to you, it doesn’t work. So then recognizing that through all the कर्म that I’m engaged in, what I am seeking is नित्य आनन्द, That which does not have any diminishing, there is no lack and That actually happens to be myself. So that आनन्द which I seek, which is also called मोक्ष, That is what the कर्म योगी wants. And for that, I have to align myself with reality.
Reality includes aligning yourself with functional reality- recognizing धर्म as the framework of all our interactions and aligning oneself again and again. It’s like a compass- again and again you have to keep looking at the compass, because you don’t know where you’re headed. So you align yourself with धर्म again and again, ईश्वर अर्पण बुद्धि:~ offering your कर्म unto ईश्वर, and receiving the results as प्रसाद | This helps us to align with reality, we no longer resist and fight reality. Otherwise, reality stands like this big monster that I have to deal with all the time. But, with ईश्वर अर्पण बुद्धि: and प्रसाद बुद्धि:, then there is nothing that is opposing me, I’m in harmony, then I can see what the वेद tells. If I bypass this functional reality, then I am not able to see what the वेद says. I can try, but it doesn’t work.
The संन्यास lifestyle is really taking of the robes and minimizing धर्म, अर्थ, काम | Minimizing in the sense that the time and the attention and the energy that gets invested in all these other pursuits, they are kept to a least minimum. So that all your time, effort, attention is focused on knowledge, teaching, learning, etc.
For the one who takes संन्यास, if the person doesn’t yet know the truth, this is called as विविदिषा संन्यास | संन्यास which is taken by a wise person to validate the tradition is called as विद्वत् संन्यास |
So here if we’re talking about विविदिषा संन्यास i.e. the lifestyle that has been taken so that I free myself from the obligatory कर्म and duties, so that I can focus on this pursuit of मोक्ष | And of course this person has to still deal with functional reality. Wise or otherwise, one has to deal with functional reality. But the संन्यास has ritually given up roles and duties. So, anything that the person does is a bonus, as the वेद has ritually sanctioned that you don’t owe anyone any duty anymore.
Of course you still have to eat and drink, so functional reality you have to engage in, but that is kept to a least minimum.
So now, भगवान् श्री कृष्ण is saying that कर्म योग is much better. Here, we have to add one clause- कर्म योग is better than giving up कर्म (संन्यास कर्म) for the one who doesn’t have the required preparation.
So, the lifestyle can be different, but ज्ञानम् cannot be compromised upon.
Then, He explains what He is saying about this संन्यासी –
* श्लोक ३ *
ज्ञेय: स नित्यसंन्यासी यो न द्वेष्टि न काङ् क्षति ।
निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ॥ ३॥
May you know that ~ ज्ञेय: स: ,
य: न द्वेष्टि न काङ् क्षति ~ this person who is a संन्यासी, neither has द्वेष/hatred/aversion for anything, nor आकाङ्क्ष i.e. does not long for something, doesn’t have any craving for anything.
Does this द्वेष and राग come and go? No. It is नित्य, not कदाचित्(sometimes it comes, sometimes it goes). Is it occasional? No, no, no, this is नित्य | So the person has grown so much in his or her maturity that an object or a situation does not define you, and neither are you dependent on it- that’s what happens when you have a राग or a द्वेष |
Each person would give different examples of राग / द्वेष – cheese, coffee, hikes, family, wanting things to go my way. So, our सुख gets disturbed like this. We are all very moody people. Why? Because of राग, not because of our moods. E.g. I ordered for ice-cream but because of this hot summer weather, it came as a milkshake. So, then what happens? The anticipation of the ice cream in this sweltering heat, the looking forward to it is now replaced by disappointment.
Or, everybody should be as organized as I am. This is a perennial source of stress. And one thinks-it’s so simple, why don’t people just get it? If they were just organized, and if they would declutter, life would be so simple. Why don’t people get it? So, you offer to do it for them, then they will dump all the responsibilities on you etc.
So now your mood is affected because people around you are not organized. And you are absolutely right in wanting to be organized, because you say this is धर्म | If we are not organized, how will we find things, so you make sense.
But, it becomes a binding like and therefore keeps me stressed all the time. Because I define myself or I depend on that particular condition to be fulfilled. Of course it’s a good principle- let all of us be more organized than we already are. But when we place it as a condition that must be fulfilled, then our happiness depends on it. Then, we find we are unhappy very often. We can’t help it. Because all of us have our unique रागद्वेष-s.
And so this नित्य संन्यासी is not just the one who wears the ochre robes. The disposition of a संन्यासी is that you are not defining yourself by a situation, or a condition, or a person. Because suppose I have a राग towards my family, and actually everyone has a certain dependence on the family. Now, the range of emotional dependence is quite wide. When there is extreme emotional dependence, everything revolves around the family, you can’t think without them, what would you do without them etc. i.e. extreme dependence. Then, naturally something threatens the family- financially, health-wise, or there are disagreements, then we get very deeply affected- some of us can go into depression because of that.
So, there are lots of difficulties. And भगवद्-गीता very simply presents it as actually all a problem of रागद्वेष | The intensity of your desire for that particular thing, or for that particular person, and the extreme dependence on that person or object creates राग, because you have put on that object or person an extra value that it doesn’t have. It has an objective value, we’re not denying this. But the thinking that- this is it for me, and without this my life is destroyed- that is the extra.
Following धर्म, can it be a राग? This is a good question. Following धर्म is something very natural to us. We fight when there is no धर्म, or whatever we perceive is not धर्म | So in that sense, it cannot be a राग | But when you insist that everyone must follow in the way that you envision, then it becomes a राग | Or having a sense of superiority because I am the one who follows धर्म and you don’t, then there are problems.
So, the नित्य संन्यासी is the one who has brought the disposition of कर्म योग in his or her life- not once, not twice, but 365×24/7 which means on a regular basis, and has grown out of situations and the dependence on different objects. There is वैरग्य, where you have a dispassion towards things, you don’t have a sense of dependence on things and situations. This is something that is natural to us. We are all संन्यासी-s in some way, in the sense that there are a lot of things that we have given up through the course of our life. Because we have outgrown playing with the doll or the Lego blocks. So you don’t have द्वेष- Oh, just look at those people, they are playing with Lego, how low society- No. Nor do you crave for it- Oh, there was a time I used to play with Lego blocks, and those were the days, those were the best days of my life. No- you played with those blocks, you had a good time, and you outgrew them. You don’t have द्वेष for the ones who play with Lego. Nor do you have राग that- oh, now I’m living a very disciplined life, I’m not going to play any more with LEGO blocks – this is not required.
So – oh that person was married, relationships are to be detested. So there is no reason for द्वेष | So just because you have chosen to not be in a romantic relationship, you don’t look down on people who are romantically relating. Nor do you have a secret राग- actually I really want to be involved, but nobody wants to be with me, what shall I do. So longing, longing longing, then do something about it- go meet people, etc. Oh, but you don’t know how things are these days in the time of dating apps. You never know who is a fraud and who is genuine. Then play with other options- get friends to introduce you and so on. I don’t know if that will work. You have a राग, you want to have a partner, then do something about it. Don’t just sit there. So, that राग that is there, neither are you trying to fulfill it- No if somebody is there for me, that person will come along. So, we play with all these things.
What is being emphasized is that the one who has grown to be a संन्यासी is the one who no longer emotionally depends on, nor defines oneself by an object or a situation, which means that you have grown so big that none of these things define you. That’s important just as a sign of maturity. Because whatever we choose to define us is limited. Why would you want to limit the limitless that is you?
Then we find that we outgrow it- okay, that’s great.
And then as a result of that the person is also निर्द्वन्द्व: | So doesn’t swing between the opposites, the polarities.
So no, what polarity are you talking about? I am only focused on success. Oh, well really- then you are afraid of failure. It comes along with the territory.
I am obsessed about धर्म | Everyone must follow धर्म | Oh, then I’m intolerant of people who are given to अधर्म | So, you cannot avoid.
The so-called good things of life i.e. principles, high values, you will have the opposite, it just comes along with the territory, what is also referred to as black and white thinking.
So, this नित्य संन्यासी is free from this रागद्वेष that has been referred to and,
सुखं बन्धात् प्रमुच्यते ~ effortlessly released from बन्ध |
So, बन्ध/bondage is not real. This is very important to note. We only have a sense of bondage. The sense of bondage is referring to our sense of feeling stuck, of feeling that I can’t move ahead without certain conditions going my way. So, bondage is when one depends on something or a particular situation. That means that I am not free. So, if it is asked- are you happy now? One has to think…Then one will respond- I will be happy when _______ . So whatever one fills the blank in with, that is what binds me. Because until that situation is fulfilled, I am not.
Who is preventing me from being happy? Just relax, be happy with life. But no, what do you mean, don’t you see what’s happening with Russia and Ukraine? So, it is not that this conflict is something to ignore. But, one should just introspect on what you will fill that blank space up with. I will be happy when _______ . Something will be there, that’s what’s binding you.
But one may say that all that I have said is very reasonable, that I will be happy when my son gets into a good college, what’s wrong with that? Yes, that is to happen in the course of things. But, your happiness is held hostage by a condition. And if it was not your son getting into university, it would be you going on vacation, or something else.
All the time there are conditions that we place on ourselves, and definitely on others. Simply put, that is बन्ध |
Because often when we think bondage, we think well I’m free, I live in a democratic country, I’m free to do what I want, when I want, how I want. Then, how about being happy? I don’t know…maybe someday? There is a Hindi song that says~ I will be happy एक दिन (ek din). And when the एक दिन (Ek din) part of the song comes along, the words are elongated, as we don’t know when that one fine day will come along. But the lyrics are upbeat, so one feels hopeful that maybe not now, but one fine day I will be successful. So, this very बन्ध, the नित्य संन्यासी is free from. How? Because the person brought in कर्म योग into one’s life.