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Opening and closing prayer-chants 4
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Prayer-chant unto the guruparamparāLecture1.1
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Prayer-chant unto Bhagavān KṛṣṇaLecture1.2
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1 a Sankalpa for the Gita Amrtam courseLecture1.3
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Prayer-chant for the well being and prosperity of the worldLecture1.4
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Bhagavad Gita Dhyaanam 6
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1 b Freedom from seekingLecture2.1
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1 c Bhagavad Gita Dhyaanam verse 1Lecture2.2
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1 d Q &ALecture2.3
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2 a Bhagavad Gita Dhyaanam (verses 2 – 4)Lecture2.4
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2 b Bhagavad Gita Dhyaanam (verses 5 – 9)Lecture2.5
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2 c The context of the Gita – a glimpse of the MahabharataLecture2.6
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Bhagavad Gita Chapter 1 9
Chanting only of Chapter 1 by Pujya Swami Dayananda ji
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Bhagavad Gita Ch 1Lecture3.1
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3 a The opening of the Gita 1.1-1.9Lecture3.2
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3 b The armies on both sides 1.10-1.20Lecture3.3
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3 c How to study and do sadhana of VedantaLecture3.4
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3 d Q & ALecture3.5
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4 a The situation of Arjuna 1.21-1.35Lecture3.6
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4 b Arjuna’s conflict and sorrow 1.36-47Lecture3.7
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4 Gita Q & ALecture3.8
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How to use the Slack communityLecture3.9
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Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
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Bhagavad Gita Ch 2 chanting by Pujya Swami DayanandaLecture4.1
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5 a Arjuna’s topical problem 2.1-2.7Lecture4.2
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5 b Arjuna’s transformation from friend to shishya and request for shreyas (moksha)Lecture4.3
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5c Q & ALecture4.4
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Overview of the ShaastraLecture4.5
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6 a Arjuna qualified with viveka and vairagyaLecture4.6
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6 Q and ALecture4.7
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7 a The teaching begins 2.11-2.13Lecture4.8
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8 a Guided meditation (Attitude to sukha and dukha) 2.14Lecture4.9
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8 b Who is fit for liberation 2.14-15Lecture4.10
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8 c Satyam (and mithya) 2.16Lecture4.11
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9 a Guided meditation (Panchamahabhutas and connectedness)Lecture4.12
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9 b Sat – all pervasive and indestructible 2.17-18Lecture4.13
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9 c Q & ALecture4.14
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10 a The one who knows the Atma to be neither the karta (doer) nor the bhokta (experiencer) 2.19-20Lecture4.15
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10 b Nature of the Atma 2.21-23Lecture4.16
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10 c Q & A (2.19-23)Lecture4.17
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11 a Neither Atma can be grieved for nor Anatma which is ever changing 2.25-29Lecture4.18
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11 b Q & A and a delightful enactment of the Atma and the two bodies (sthula and sukshma sharira)Lecture4.19
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12 a Atma is no cause for grief 2.30Lecture4.20
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12 b Arjuna ‘s svadharma as a kshatriya (and our svadharma) 2.31-39Lecture4.21
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12 c Q & A (Expecting moksha from being a perfect parent, Career choice, Dharma conflict etc)Lecture4.22
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13 a Introduction to Karma Yoga and clarity on self knowledge being the solution 2.39-43Lecture4.23
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13 b Q & A (Is samadhi experience enough? , If moksha is not my only goal 2.39-43 )Lecture4.24
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14 a Glimpse of being a master (Atmavaan) 2.45-46Lecture4.25
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14 b Choice in Karma but not in result (Famous verses) 2.47-48Lecture4.26
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15 a Karma Yoga – attitude to action and its results 2.48-50Lecture4.27
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15 b Group Discussion and insights – The classification of the day into the four pursuits – Dharma/Artha/Kaama/,MokshaLecture4.28
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16 a Group discussion and insights – What happens when one is money/partner/work/children obsessed?Lecture4.29
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16 b How can one have it all – money/partner/work/children? By Being Dharma centredLecture4.30
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16 c Freedom from bondage of karma 2.51 and Q & ALecture4.31
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17 a Karma Yoga in relationshipsLecture4.32
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17 b How Karma Yoga helps in self knowledge, Vairagya towards alternatives and Arjuna’s question about a wise personLecture4.33
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17 c Q & A (Managing employees, Distractedness, Clash of roles, Dealing with a dominating personLecture4.34
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18 a Signs of a wise person and Mastery 2.56Lecture4.35
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18 b Mastery of the mind and senses 2.57-58 (incl Q and A)Lecture4.36
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18 c How do you feel loved? (Podcast episode link) – Supplementary listeningLecture4.37
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19 a Mastery of the mind and senses 2.59-61Lecture4.38
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19 b Understanding the framework of anger(Dwelling on sense object-Attachment-Anger-Loss of memory of learning-Destruction of person)Lecture4.39
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19 c Discussion on Kaushalam and Samatvam (Duty, Road rage, Resolving misunderstanding)Lecture4.40
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20 a Self mastery and tranquility 2.64-66Lecture4.41
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20 b The vision of a wise person and the sadhana of self mastery (audio has some disturbances)Lecture4.42
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20 c Q & A (Roles etc) (audio has some disturbances)Lecture4.43
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Questions for reflection and making notes on Chapter 2 0 questionQuiz4.1
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21 a The connection of self mastery and inner dialogue with the younger you (incl. guided meditation)Lecture4.44
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Wrap up on Chapter 2 – Kaushalam, Clear understanding of why Vedanta is a solution, Managing a strong desire for marriage, Expectations from our childrenLecture4.45
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Bhagavad Gita Chapter 3 22
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Bhagavad Gita Chapter 3 chanting by Pujya Swami DayanandaLecture5.1
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22 Arjuna ‘s doubt, ‘If knowledge is better than action why prompt me to do karma?’ 2 Lifestyles 3.1-5Lecture5.2
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23 a Quiet appearance but false front & Why karma yoga is better than karma 3.6-7Lecture5.3
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23 b Why karma is superior to inaction & Karma transformed into yajna 3.8-9Lecture5.4
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23 c Q & A (How much work is too much, Objectivity wrt pursuits )Lecture5.5
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24 a Karma as Yajna and recognition of Devatas 3.10-11Lecture5.6
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24 b Karma as pervaded by Veda 3.12-15Lecture5.7
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25 a Contribution to the cosmic wheel and the contentment of a wise person 3.16-18Lecture5.8
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25 b Why perform karma, Janaka, the wise king and role models 3.19-21Lecture5.9
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25 c Gita Q & A (Japa, Time for Vedanta, Delegation etc)Lecture5.10
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26 a Gita 3.22-25 No karma to be done by Bhagavan but still karma is doneLecture5.11
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26 b Gita 3.26-28 Karma impelled by Prakrti’s gunasLecture5.12
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26 c Q and A (Dharma, Rebirth)Lecture5.13
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27 a How can the wise person engage with those who are deluded by prakriti and its gunas and How to fight ?Lecture5.14
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27 b The role of shraddha in learning and how prakriti affects a wise personLecture5.15
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27 c Don’t some under the spell of ragas and dveshasLecture5.16
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27 d Discussion – Handling Differences, Managing ragas and dveshasLecture5.17
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28 a Svadharma is better than paradharma and the problem of (binding) desireLecture5.18
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28 b Knowledge (as though) clouded by binding desire and Atma untouched by it allLecture5.19
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28 c Guided meditation (Saakshi)Lecture5.20
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28 d Discussion (Processing a situation, The 4 aspects of a mind etc )Lecture5.21
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29 Ch 3 Discussion after small groups discussionLecture5.22
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Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
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Bhagavad Gita Chapter 4 chanting by Pujya Swami DayanandaLecture6.1
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30 a Greatness of the parampara 4.1-3Lecture6.2
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30 b The Why and What of an Avataara 4.4-8Lecture6.3
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30 c Gita 4.1-8 (Can a non sannyasi get jnanam and Can giving up desires lead to jnanam)Lecture6.4
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31 Discussion on the value of Dharma by looking at AdharmaLecture6.5
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32 a Reality of an Avataara and Levels of reality 4.9Lecture6.6
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32 b Taking refuge in Bhagavan and his blessings 4.10-12Lecture6.7
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32 c Gita 4.9-12 (Q and A) (Bindi, Dharma and religiosity etc)Lecture6.8
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33 a The Four fold Varna system 4.13Lecture6.9
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33 b Bhagavan Krishna as Karta and AkartaLecture6.10
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33 c Gita 4.13-15 (Q & A Vrata etc )Lecture6.11
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34 a Gita 4.16-17 What is karma and akarma?Lecture6.12
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34 b 4.18 The vision of a wise person about karma and akarmaLecture6.13
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34 c Gita 4.16-18 (Q & A – Work role, Healing karma etc)Lecture6.14
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35 a Atma as akarta and abhogta (non-doer and non experiencer) 4.18-19Lecture6.15
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35 b Aspects of Jnanam and lifestyle of grahastha and sannyasi 4.20-21Lecture6.16
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35 c Gita 4.18-21 Q & A (Clarifications of Akarta, Vedanta as a perspective, Being assertive)Lecture6.17
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36 Gita 4.22-25 Attitude of a wise person wrt gain/loss and life as yajnaLecture6.18
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37 a Gita 4.26-27 Self mastery of senses as yajna and Chariot imageryLecture6.19
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37 b Gita 4.28 Yajnas – Dravya, Yoga, Svadhyaaya etcLecture6.20
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37 c Gita 4.26-28 (Q & A – Social media response, You are bigger than your pain etc)Lecture6.21
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38 a Gita 4.29-30Lecture6.22
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38 b Gita 4.31-33Lecture6.23
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38 c Gita 4.29 – 33 (Q & A Soham, Misinterpreting the verse)Lecture6.24
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39 a Gita 4.34 How to relate to a teacher for knowledgeLecture6.25
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39 b Gita 4.35-38 The result of knowledge and What if one is a paapi?Lecture6.26
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39 c Gita 4.34-38 (Q and A – Making amends etc )Lecture6.27
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40 a Gita 4.39Lecture6.28
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40 b Gita 4.39 contd.Lecture6.29
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40 c Gita 4.40-4.42 (plus Q and A)Lecture6.30
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Bhagavad Gita Chapter 5 Sannyasa Yoga 20
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Bhagavad Gita Chapter 5 chantingLecture7.1
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41 a Gita 5.1-3 Sannyasa or Karma Yoga – Which is better? aLecture7.2
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41 b Gita 5.4 Are Sannyasa and Karma Yoga same?Lecture7.3
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41 c Assignment on Identifying Life prioritiesLecture7.4
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42 Discussion on Life prioritiesLecture7.5
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43 a The goal of Sannyasa and Karma Yoga as a lifestyle is oneLecture7.6
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43 b Vision of a wise person despite performing actionsLecture7.7
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43 c Gita 5.5-9 Reflections and discussionLecture7.8
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44 a Gita 5.10 The wise one who is not affectedLecture7.9
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44 b Gita 5.11-12 How do karma yogis perform karmaLecture7.10
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44 c Gita 5.13-14 Where does the wise being live and how?Lecture7.11
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45 a Gita 5.15-16 Atma is not affected by punya/paapaLecture7.12
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45 b Gita 5.17 Levels of commitmentLecture7.13
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45 c Gita 5.18 How does the wise person look upon a Brahmana, a cow etc Q & ALecture7.14
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46 a Gita 5.19-20 Freedom from the cycle of birth and death and extremes of emotionLecture7.15
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46 b Gita 5.21-23 The gain of happiness that does not change and the transitory nature of experiential happinessLecture7.16
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46 c Gita 5.19-23 Q & ALecture7.17
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47 a Gita 5.24-25 Videha mukti and the sukha of a wise personLecture7.18
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47 b Gita 5.27-29 Introduction to Dhyaanam and AikyamLecture7.19
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47 c Gita 5.24-29 Q & A (Imp of Asana, Desire fulfilment,Lecture7.20
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Bhagavad Gita Chapter 6 Dhyaana Yoga 15
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Bhagavad Gita Chapter 6 chantingLecture8.1
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48 Gita 6.1-3 Who is a Sannyasi and a yogi?Lecture8.2
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49 Gita 6.4 Yogi has freedom from dependenceLecture8.3
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49 b Gita 6.5-6 Being a friend to oneselfLecture8.4
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50 a Gita 6.7 Being a jitatma and free from oppositesLecture8.5
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50 b Gita 6.8-9 A yogi ‘s attitude towards objects and peopleLecture8.6
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51 a Gita 6.10 The preparation of Karma Yoga for a meditatorLecture8.7
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51 b Gita 6.11-14 Initial preparatory steps (place, asana etc)Lecture8.8
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52 Gita 6.15 Who is an accomplished personLecture8.9
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53 Gita 6.19-20 The mind of a yogiLecture8.10
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54 Gita 6.21-23 Reveling in oneself and Dissociation from the association with sorrow (3rd definition of Karma Yoga)Lecture8.11
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55 Gita 6.24 – 28 Dissociation from the association with sorrow and benefits of DhyaanamLecture8.12
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56 Gita 6.29 – 30 The vision of oneness/samenessLecture8.13
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57 Gita 6.31-34 The wise person and Arjuna’s question about not seeing the visionLecture8.14
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58 Gita 6.36 – 47 What happens to one who did not complete his Vedanta journey and praise of a yogi?Lecture8.15
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Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
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Bhagavad Gita Chapter 7 Chanting by Pujya Swami DayanandaLecture9.1
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59 Gita 7.1-7.6 Introduction to Indirect and Immediate knowledgeLecture9.2
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59b Gita 7.4 – 7.6 Nature of IshvaraLecture9.3
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60a Gita 7.7 – 7.9 Manifestations of IshvaraLecture9.4
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60b Gita 7.10-11 Manifestations of Ishvara contd.Lecture9.5
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60c Gita 7.7-11 Q and ALecture9.6
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61a Gita 7.12-14 Mayashakti and crossing over MayaLecture9.7
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61b Gita 7.15-17 Four Types of devoteesLecture9.8
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61c Gita 7.12-17 Q and ALecture9.9
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62 Gita 7.16 Four kinds of devotees and their world viewLecture9.10
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62b Gita 7.18-20 Which among the devotees is one with IshvaraLecture9.11
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62c Gita 7.18-20 Q and A (Why more don’t take to Vedanta, Readiness, Journey of a Jijnasu etc)Lecture9.12
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63a Gita 7.21-22 How Bhagavan makes the shraddha strongerLecture9.13
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63b Gita 7.23-25 Why and what do people not know about Bhagavan?Lecture9.14
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63c Gita 7.21-25 Q and A (How shraddha for rituals grows)Lecture9.15
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64 Gita 7.26-30 How do devotees seek Bhagavan?Lecture9.16
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Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
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Bhagavad Gita Chapter 8 Chanting by Pujya Swami DayanandaLecture10.1
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65 a Summary of first seven chaptersLecture10.2
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65 b Gita 8.1-5 Arjuna’s question about Brahman and what happens when a person diesLecture10.3
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65 c Gita 8.1-5 Q and ALecture10.4
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66 a Gita 8.5-8.6 Whom to remember before dying ?Lecture10.5
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66b Gita 8.7-9 How to remember Bhagavan?Lecture10.6
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66c Gita 8.5-9 Q and A Grieving and HealingLecture10.7
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67 a Gita 8.10-13 How to give up the body (for a yogi and jnani)?Lecture10.8
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67b Gita 8.14-15 How to reach Bhagavan and what happens after that?Lecture10.9
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67c Gita 8.10 – 15 Q and ALecture10.10
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68 a Gita 8.16-18 The lifespan of Brahmaji and the nature of the lokasLecture10.11
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68 b Gita 8.19-21 The play of manifest and unmanifestLecture10.12
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68 c Gita 8.16-21 Q and ALecture10.13
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69 a Gita 8.22-24 Who is the limitless purusha and where do meditators of Brahmaloka go?Lecture10.14
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69 b Gita 8.25-28 Where do karmis, mere ritualists go after death and who finally reaches Brahman?Lecture10.15
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69 c Gita 8.22-27 Q and ALecture10.16
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70 a Gita Ch 8 Q and A (post death rituals)Lecture10.17
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Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
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Bhagavad Gita Chapter 9 Chanting by Pujya Swami DayanandaLecture11.1
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70 b Gita 9.1-2 What is the King of Knowledge and the King of Secrets and why?Lecture11.2
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71 a Gita 9.3 What is required for the knowledge and what happens to those who don’t seek it?Lecture11.3
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71 b Gita 9.4-5 Satyam (and Mithya)Lecture11.4
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71 c Gita 9.3-5 Gita (Q and A)Lecture11.5
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72 a Gita 9.6-8 Nature of Ishvara (and Maya shakti)Lecture11.6
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72 b Gita Despite manifesting Ishvara is unchangingLecture11.7
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72 c Gita 9.6-10 (Q and A)Lecture11.8
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73 a Gita 9.11-12 What happens to the ones who do not recognise Bhagavan as the lord of all beings?Lecture11.9
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73 b Gita 9.13-14 Qualities of the ones who seek Bhagavan ?Lecture11.10
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73 c Gita 9.11-14 Q and ALecture11.11
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74 a Gita 9.15-17 How to worship Bhagavan with jnana-yajna?Lecture11.12
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74 b Gita 9.18-21 How Bhagavan is one and distinct & What happens to people who go to svarga ?Lecture11.13
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74 c Gita 9.15 – 21 (Q and A – People who don’t have viveka, what to do when a person is bitter etc)Lecture11.14
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75 a Gita 9.22 How does Bhagavan support the jnani/mumukshu?Lecture11.15
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75 b Gita 9.23-26 Devotees who are committed to different ends and not Bhagavan; Bhagavan ‘s acceptance of the smallest offeringLecture11.16
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75 c Gita 9.22-26 Q and A (Bhagavan-Sakshi/experiencer)Lecture11.17
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76 a Gita 9.27-28 Which actions to offer to Bhagavan and the resulting maturity from this attitudeLecture11.18
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76 b Gita 9.29-32 ‘I am the same in all’ and different groups of people can still gain BhagavanLecture11.19
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76 c Gita 9.33-34 and Q and A The level of commitment in seeking BhagavanLecture11.20
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Bhagavad Gita Chapter 10 Vibhuti Yoga 22
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Bhagavad Gita Chapter 10 Vibhutih Yoga (Chanting by Pujya Swami Dayananda)Lecture12.1
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77a Gita 10.1-3 Introduction to the glories of BhagavanLecture12.2
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77b Gita 10.4-5 All dispositions and emotions are from BhagavanLecture12.3
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77c Gita 10.1-5 Q and A (Sadhana in Vedanta, Doing the right thing as jury, When people think you should not forgive etc )Lecture12.4
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78a Gita 10.6-7 Knowing the vibhuti of BhagavanLecture12.5
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78b Gita 10.8-9 What do wise people know about me and how does it show in their life?Lecture12.6
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78c Gita 10.6-9 Q and A (Vegetarianism, Socialising/Social pressure etc)Lecture12.7
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79a Gita 10.10-11 Whom does Bhagavan give knowledge to and what does he destroy?Lecture12.8
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79b Gita 10.12-19 Arjuna summarising his understanding of Bhagavan and making a requestLecture12.9
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79c Gita 10.10-19 Q and A (sharing of one’s life vibhutis and the question of creation)Lecture12.10
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80a Gita 10.20 Aham AtmaLecture12.11
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80b Gita The conscious being is free from roles (Guided meditation)Lecture12.12
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80c Gita 10.20 Q and A (Responses to meditation etc)Lecture12.13
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81a Gita 10.21-23 Bhagavan’s vibhutis beginLecture12.14
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81b Gita 10.24-26 Bhagavan’s vibhutis continueLecture12.15
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81c Gita 10.21-26 Q and A (Balance, Japa, Samskaaras, Where do thoughts come from?)Lecture12.16
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82a Gita 10.27-29 Bhagavan’s vibhutis – Uchhaishravasa till Yama who disciplinesLecture12.17
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82b Gita 10.30-32 Bhagavan’s vibhutis – Prahlada till Vada-discussionLecture12.18
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82c Gita 10.27-32 Q and A (the how of creation, the why of Bhagavan Krishna’s list)Lecture12.19
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83a Gita 10.33-35 Vibhutis – A among the letters till the Spring seasonLecture12.20
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83b Gita 10.36-42 Vibhutis – Game of dice etc All vibhutis are meLecture12.21
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83c Gita Vibhuti garland of blessingLecture12.22
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Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 3
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* श्लोक १५ *
नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: ।
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तव: ॥ १५॥
* श्लोक १६ *
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: ।
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् ॥ १६॥
The nature of the आत्मा is being unfolded, and particularly आत्मा being अकर्ता (never the doer), and अभोक्ता (not the experiencer). So that is the theme that’s going on at the moment.
And भगवान् has clarified how important कर्म योग is.
Always remember this- across the शास्त्र, whenever संन्यास is spoken of, especially in अद्वैत वेदान्त, we are only referring to ज्ञानम्/Knowledge.
Because even if you look at the lifestyle of संन्यास, what is the purpose? It is ज्ञानम् only. What is the purpose of कर्म योग? It is ज्ञानम् | So, the goal is the same.
पृथक् बाला: प्रवदन्ति (५.४) – only children, i.e. the polite way to say that people who have not done enough thinking, who don’t know enough, they will say that these two are different.
So, for those who align to the वैदिक् vision in terms of पुरुषार्थ, and also आश्रम धर्म i.e. the stages of life, so then in many areas the person aligns to that, and so from that standpoint, one can say yes I’ve lived a full life, and now I spend all my time in the pursuit of the शास्त्र, generally at the age of 60+, and one can take संन्यास | Of course you have to take permission from your partner, and sometimes from children also, but that’s only for the one who aligns to this वैदिक धर्म in terms of many things, otherwise it doesn’t really apply.
So, we may have a fascination for that संन्यास lifestyle, some fantasies may be there.
But the focus is on ज्ञानम्, anything else can be taken away from you. You don’t need any prop for ज्ञानम्, to abide in the knowledge.
And indeed if that was the case, then why are people who are गृहस्थ-s being taught this? There’s no need actually.
But विवेक that is borne out of an examination of one’s life’s experiences, it can happen to anyone.
The criteria is not even your gender. In certain orthodox circles, they will say that वेदान्त should not be taught to women, it should not be taught to people who are शूद्र-s etc.
Look at the शास्त्र, in the अधिकारित्वम् is there any mention of the gender? You could be man, woman or identify as transgender, how does it matter?
अधिकारित्वम् is विवेक, वैरग्य, षट्कसम्पत्तिः, मुमुक्षुत्वम् – all that is what matters.
You could be 20, you could be 85, age doesn’t matter.
So the nature of the आत्मा is being unfolded here.
And the कर्ता and भोक्ता are very affected by what is unfolding on a daily basis.
So we will say that also- I had a lousy day, meaning certain situations didn’t quite go according to what I wanted. So the कर्मफल was not according to what I wanted. Or, I had a fantastic day. Fantastic day means that कर्मफल was like what I wanted, or/and I did not offer any resistance to what was unfolding. So some days are like that, where you’re really in flow, not resisting anything, everything is going okay, even if some of it may not even be pleasant, but you’re absolutely fine with it. Because you have increasingly stopped defining yourself by the result of what happens.
E.g. She called me a loser; I am a loser- okay. She said I’m fat. Maybe I’m fat. So what about it? No, but why should she say that? She should not fat shame me. Or she should not age-shame me~ She called me Auntie. So for some people this can be a sensitive point. I am very young. How can she call me auntie? Or she said while introducing me- Oh, she’s just a housewife. ‘Just’, that ‘just’ has seared my heart.
So, we(i.e. the अहंकार) are so fragile. Some word here, some frown there, some memory and we just get so agitated and worked up. Then it’s all about managing being worked up. And we think~ oh we are very exalted because we are working on our self growth. Hello, but how did the whole perpetuating of suffering start? You have to pay attention to that.
So imagine the space in the pot. There is space in pot, and pot is a conscious entity.
Suppose one bangs the pot- this entity has gotten lots of knocks in life, has gone through a lot of difficulties- moved from Mumbai to the US and then struggled and struggled and struggled, and no green card, then was laid off, then back to Mumbai. Then maybe tried to marry, then that also didn’t work out.
So, the more the pot space is identified with pot i.e. with the medium, this body-mind, one is all the time managing the life of the कर्ता and the भोक्ता |
So, whatever is happening to the body-mind, e.g. the memories I have- Oh I studied at premier institutions for technology management in India, but look at my colleagues, they are all serial entrepreneurs, they not only just had one company, they have sold and they’re sitting on millions of dollars, and look at me I am still doing a white collar job. What is this? Life has been so unfair. So pot space is lamenting.
Okay, fine. I will go on holiday. Okay, I had a break. Okay, nice. Life is good. Very good. But still कर्ता-भोक्ता |
Because what is the space in the pot identified with?
Actually it is all-pervasive आत्मा |
The space in the pot is the same as the space outside. In fact, the body-mind is in space.
Oh, how do you say that? Are you aware of space? Even if you’re spaced out, are you aware of space? The answer is yes.
Some people will say- you know what, you’re coming into my space. So please, I want little space.
So this personality, this entity, however pleasant or unpleasant the life has been, what is the identity? It is कर्ता, it is भोक्ता |
I have to go here, I have to do this, I have to achieve. I have to swim, I have to plunge, I have to climb mountains, you know all this movement I have to do to just be where I am, to be okay with life.
But if this pot space shifts attention to the fact that I am that space, I am the आत्मा that pervades the body and mind, that pervades the entity of being कर्ता/doer, that pervades the identity of भोक्ता |
Because remember कर्ता-भोक्ता is a temporary identity, as it is not there in deep sleep.
Is the space in the pot affected by the shape of the pot? No.
So therefore the पाप & पुण्य, who does it belong to? कर्ता-भोक्ता; of course the experiencer.
So when you say- I had a lousy day, basically some पाप fructified and that’s why the situation was not exactly according to what you wanted. And then a pleasant day~ पुण्य fructified a little more.
The space in the pot is inside the pot, but if you ask physicists what is between these molecules and atoms it’s also only space. So there is space inside the pot, and even in and through the form.
But that space is not affected by what is being experienced by this form of pot, because it’s ever present. Space is not a property of the medium, pot. If it was a property it would be subject to coming and going. E.g. the material copper of the pot has a certain atomic weight that is subject to change if an alloy is added to it. But the space is not subject to any change.
And it’s not a part of the medium pot. Because if it’s a part it can be amputated.
So it’s not a part, it’s not a property. It’s not even a product. It’s not that I will meditate, I will chant मंत्र, then finally I will become the आत्मा | Because आत्मा is not a product of any process that you undertake as the meditator, the कर्ता-भोक्ता | Oh you say, I will give lots of दानम् – that’s good, you will get some पुण्य, that’s it. पुण्य means you get a little time and space to think about your life. You don’t have to struggle for money. Money buys you a lot of freedom. So, space is not affected. But space pervades pot all the time. There’s never a moment when space doesn’t pervade the pot. In fact, it transcends the pot. Transcends it means that it goes beyond, it’s always there. It’s all pervasive, the pot happens to be in space.
So this space example is a good one to understand that the आत्मा does not take the पाप nor पुण्य of anyone.
[ आत्मा –
1. Not a property; not subject to coming/going, not subject to change.
2. Not a part, therefore cannot be amputated.
3. Not a product of a process. ]
So विभु: referring to the आत्मा,
न आदत्ते – does not take/receive,
any kind of पाप or पुण्य |
पाप or पुण्य belongs to whom? कर्ता-भोक्ता (the doer/experiencer).
So, we may not think from the lens of पाप or पुण्य, but we definitely think from the standpoint of what is pleasant in my life and what is unpleasant. And much of our day we are trying to maximize what is pleasant, and minimize what is unpleasant. Because any पाप i.e. the result of some अधार्मिक् actions contributes to suffering for me, some sadness affecting me etc.
Who carries forward the पाप-पुण्य? It is the जीव/the individual. The स्थुलशरीर is the gross physical body. The सूक्ष्मशरीर/subtle body includes the mind. The seed for these two (स्थुलशरीर & सूक्ष्मशरीर) is the कारणशरीर |
So the जीव, until discovery of the truth, will keep traveling from lifetime to lifetime with one’s luggage. Luckily the luggage doesn’t feel heavy unless one is suffering. Everything is there in the कारणशरीर ~ all the पाप-पुण्य and then whatever is fructifying in that lifetime, and that’s what we are experiencing.
So the जीव who is आत्मा doesn’t know. There is अज्ञानम् | Not knowing what I am, therefore I conclude. And all my conclusions~ that I am this body-mind, I take it to be सत्यम्/real. This is what we call अध्यारोप |
अध्यारोप-अपवाद is a method in वेदान्त | What is it? The space in the pot mistakes the pot to be absolutely real.
So if this is absolutely real, i.e. if my body and mind were absolutely real, then nothing should affect this body and mind. Anything that affects this body and mind is in opposition, because I have not recognized that I am the pot space.
But the form which is limited, I am arguing- No, this is me, this is me. Then naturally one crack here and there in cracked pot, it affects me, it affects everyone. Then I am laminating~ but why I’m cracked. Why I am so eccentric? Why am I not normal like other people, etc. etc. Or, I am super normal. But why am I surrounded by all these eccentric creatures around me here? Why don’t they just get it? So, anyway I am affected as कर्ता-भोक्ता |
So the space is not affected by पाप-पुण्य | Who is affected? The one who takes oneself to be कर्ता-भोक्ता |
But how can I not take myself as कर्ता-भोक्ता?
कर्ता-भोक्ता functionally for some time, but that’s not your true nature. Because what your true nature is, it will not change. It will not change because it defines you.
So just like heat defines fire. Fire is not in the mood to burn. But fire has to burn, that’s what it is.
So consciousness that is you the आत्मा, that is who you really are. There is no changing there. Change is only कर्ता-भोक्ता (doer/experiencer).
So the कर्ता let’s say has done a lot of giving donations etc., helped a lot of people, has got पुण्य(i.e. a lot of pleasant situations in life), supportive people around you, more or less good health, have the time and the leisure to pursue what you want. That’s great पुण्य | Fantastic. Then what do you do with that पुण्य? That’s also an important question. What do you do with it? Watch more Netflix, because you’ve got more time? Because time once gone is gone. No matter how intelligent or brilliant you are, you can never gain it.
So this nature of the आत्मा is what is being unfolded here. And so even if you’ve had a very challenging life, know that only the body and mind has gone through some experiences. I-the आत्मा illumine all of
it.
If you are aware of it, it means it’s not you. If you are aware of the donkey, you are not the donkey. If you are aware of the thought in your mind, you illumine it, you are not that thought ~ दृग्-दृश्य विवेक |
So is वेदान्त giving me new knowledge? The answer is- No.
How can you say that? I’ve been studying वेदान्त for so long. How can you say that you’re going to gain no new knowledge in वेदान्त? I thought that I was gaining something new.
Actually the answer is no because you are already the आत्मा, ज्ञानम् | You are already shining. Shining doesn’t mean fluorescent lights; shining means that everything becomes aware in your presence.
But that ज्ञानम्/knowledge is as though covered by अज्ञानम्/ignorance.
And because of that,
जन्तव: – people (generally जन्तु refers to creatures).
So, people are confused, they are deluded.
Why? Because the consciousness, the आत्मा that I am is as though covered.
How? To better understand this the metaphor of the sun and the clouds is given.
So just like you see the clouds and you say~ oh it’s a rainy day, so cloudy, it’s so depressing to live in some of these countries because you barely see the sun. But how do you see the clouds? I can’t see anything. What do you mean you can’t see anything? Oh today there is no sun. But you can see the clouds, you can see an overcast sky. Even the clouds are seen in the light of the sun, but of course there is a thick layer of clouds and all that.
So, the अज्ञानम् that I have, that I don’t know who I am, that is also seen in the light of the आत्मा that I am.
Anything I don’t know is seen in that light.
So if I say- Do you know Swahili? No. How do you know that you don’t know? Because what you don’t know is an object of your knowing. You illumine what is not known, including the darkness.
तेषाम् आदित्यवत् ज्ञानम् प्रकाशयति तत्परम् – the sun shine shines and reveals everything that lies in its sphere of operation.
So for those who have अज्ञानम् and are pursuing मोक्ष,
that indeed is destroyed by ज्ञानम् |
Now, nobody goes around saying I have अज्ञानम्, I have ignorance of the आत्मा |
So okay, you don’t know what NFTs are, I don’t know the आत्मा, okay, one more thing I don’t know. In fact, most things I don’t know. So what?
We may not diagnose our problem as अज्ञानम् |
It takes a long time to come to the correct diagnosis because we are focused on symptom relief- I want freedom from sadness. I want freedom from sorrow. I want to have good health. I don’t want to die. I want freedom from stress. I feel lonely. I feel inadequate.
These are the symptoms. No matter what I do, it’s not enough. It’s a symptom. It’s not the problem.
The diagnosis is what? That I have taken myself to be body-mind only.
But how you came up with that diagnosis without the right tools? No, my tool was experience. Everybody treated me like body-mind, I also treated myself that way. That’s my diagnosis. Well you didn’t have the right tools for your diagnosis. And the real diagnosis is- you don’t know who you are. No, no, I know. But all that you know, is an object of your awareness. It’s actually not you.
You know body? Yes. Object of awareness, other than you. Mind- object of awareness. Your thoughts, your memories, your feelings, your emotions- everything you are aware of.
Donkey you are aware of, monkey you are aware of. If you are aware of that, it’s not you. You are much more than body-mind, monkey, donkey.
So if you’re aware of it, that’s not you, you’re much more than all of this.
Then, what to do? Then you need to be exposed to वेदान्त to understand that I am the आत्मा |
So the knowledge of the आत्मा, that this awareness because of which everything is known, which is present in and through all my experiences, all my कर्म, all my doing and so on,
it seems like it’s covered, just like it seems that clouds of ignorance as though cover the light of the sun, as though.
But all the clouds are seen in the light of the sun. Ignorance is seen in the light of the sun.
Ignorance is not absence of knowledge. This is a technical argument.
But if we define ignorance- that I don’t know who I am- as absence of knowledge, it may seem like that. But can I stay with that?
I don’t know who I am, I am not going to function in this world. No.
For a decision, and if we tend to procrastinate, then I will say- Oh, no, no, I need more information to make a decision. We dilly dally, we will consult like 10 people and then still the decision is not made because we are afraid of the consequences.
Here I don’t know who I am, but to function in the world, I have to conclude, and if I’m not clear about my identity, others will thrust what they think is my identity.
So,
अग्रहणम् ~ I don’t know, I don’t understand.
Therefore,
अन्यता ग्रहणम् takes place.
These words are from माण्डूक्य उपनिषद् |
So it’s not just ignorance~ I don’t know who I am.
It’s opposed to knowledge because I am making conclusions that are limited, and I conclude that I am limited and therefore that,
whatever conclusion borne of ignorance,
stands in opposition to the knowledge of the fact that I am the आत्मा |
So, because it is in opposition, then it can be removed.
Suppose you say ignorance is absence of knowledge. And then you say- Oh, we have to take care of it. But if it is not present, if it is truly absent, an absence of something does not affect you.
Suppose one says, Lo-dang is absent. What is that? What’s wrong with you? Talking gibberish?
If you don’t know it, it doesn’t matter.
But if I don’t know and I conclude wrongly, and then I’m dealing with the symptoms of what I’m feeling, not feeling, etc., etc. and lifetime after lifetime can go in this,
Until I pursue आत्मा विचार, inquiry into the आत्मा |
So you are already the आत्मा | Nothing you do or don’t do will take away from your true nature. You have to see that.