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Opening and closing prayer-chants 4
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Prayer-chant unto the guruparamparāLecture1.1
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Prayer-chant unto Bhagavān KṛṣṇaLecture1.2
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1 a Sankalpa for the Gita Amrtam courseLecture1.3
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Prayer-chant for the well being and prosperity of the worldLecture1.4
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Bhagavad Gita Dhyaanam 6
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1 b Freedom from seekingLecture2.1
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1 c Bhagavad Gita Dhyaanam verse 1Lecture2.2
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1 d Q &ALecture2.3
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2 a Bhagavad Gita Dhyaanam (verses 2 – 4)Lecture2.4
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2 b Bhagavad Gita Dhyaanam (verses 5 – 9)Lecture2.5
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2 c The context of the Gita – a glimpse of the MahabharataLecture2.6
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Bhagavad Gita Chapter 1 9
Chanting only of Chapter 1 by Pujya Swami Dayananda ji
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Bhagavad Gita Ch 1Lecture3.1
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3 a The opening of the Gita 1.1-1.9Lecture3.2
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3 b The armies on both sides 1.10-1.20Lecture3.3
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3 c How to study and do sadhana of VedantaLecture3.4
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3 d Q & ALecture3.5
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4 a The situation of Arjuna 1.21-1.35Lecture3.6
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4 b Arjuna’s conflict and sorrow 1.36-47Lecture3.7
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4 Gita Q & ALecture3.8
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How to use the Slack communityLecture3.9
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Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
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Bhagavad Gita Ch 2 chanting by Pujya Swami DayanandaLecture4.1
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5 a Arjuna’s topical problem 2.1-2.7Lecture4.2
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5 b Arjuna’s transformation from friend to shishya and request for shreyas (moksha)Lecture4.3
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5c Q & ALecture4.4
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Overview of the ShaastraLecture4.5
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6 a Arjuna qualified with viveka and vairagyaLecture4.6
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6 Q and ALecture4.7
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7 a The teaching begins 2.11-2.13Lecture4.8
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8 a Guided meditation (Attitude to sukha and dukha) 2.14Lecture4.9
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8 b Who is fit for liberation 2.14-15Lecture4.10
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8 c Satyam (and mithya) 2.16Lecture4.11
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9 a Guided meditation (Panchamahabhutas and connectedness)Lecture4.12
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9 b Sat – all pervasive and indestructible 2.17-18Lecture4.13
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9 c Q & ALecture4.14
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10 a The one who knows the Atma to be neither the karta (doer) nor the bhokta (experiencer) 2.19-20Lecture4.15
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10 b Nature of the Atma 2.21-23Lecture4.16
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10 c Q & A (2.19-23)Lecture4.17
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11 a Neither Atma can be grieved for nor Anatma which is ever changing 2.25-29Lecture4.18
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11 b Q & A and a delightful enactment of the Atma and the two bodies (sthula and sukshma sharira)Lecture4.19
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12 a Atma is no cause for grief 2.30Lecture4.20
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12 b Arjuna ‘s svadharma as a kshatriya (and our svadharma) 2.31-39Lecture4.21
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12 c Q & A (Expecting moksha from being a perfect parent, Career choice, Dharma conflict etc)Lecture4.22
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13 a Introduction to Karma Yoga and clarity on self knowledge being the solution 2.39-43Lecture4.23
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13 b Q & A (Is samadhi experience enough? , If moksha is not my only goal 2.39-43 )Lecture4.24
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14 a Glimpse of being a master (Atmavaan) 2.45-46Lecture4.25
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14 b Choice in Karma but not in result (Famous verses) 2.47-48Lecture4.26
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15 a Karma Yoga – attitude to action and its results 2.48-50Lecture4.27
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15 b Group Discussion and insights – The classification of the day into the four pursuits – Dharma/Artha/Kaama/,MokshaLecture4.28
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16 a Group discussion and insights – What happens when one is money/partner/work/children obsessed?Lecture4.29
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16 b How can one have it all – money/partner/work/children? By Being Dharma centredLecture4.30
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16 c Freedom from bondage of karma 2.51 and Q & ALecture4.31
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17 a Karma Yoga in relationshipsLecture4.32
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17 b How Karma Yoga helps in self knowledge, Vairagya towards alternatives and Arjuna’s question about a wise personLecture4.33
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17 c Q & A (Managing employees, Distractedness, Clash of roles, Dealing with a dominating personLecture4.34
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18 a Signs of a wise person and Mastery 2.56Lecture4.35
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18 b Mastery of the mind and senses 2.57-58 (incl Q and A)Lecture4.36
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18 c How do you feel loved? (Podcast episode link) – Supplementary listeningLecture4.37
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19 a Mastery of the mind and senses 2.59-61Lecture4.38
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19 b Understanding the framework of anger(Dwelling on sense object-Attachment-Anger-Loss of memory of learning-Destruction of person)Lecture4.39
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19 c Discussion on Kaushalam and Samatvam (Duty, Road rage, Resolving misunderstanding)Lecture4.40
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20 a Self mastery and tranquility 2.64-66Lecture4.41
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20 b The vision of a wise person and the sadhana of self mastery (audio has some disturbances)Lecture4.42
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20 c Q & A (Roles etc) (audio has some disturbances)Lecture4.43
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Questions for reflection and making notes on Chapter 2 0 questionQuiz4.1
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21 a The connection of self mastery and inner dialogue with the younger you (incl. guided meditation)Lecture4.44
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Wrap up on Chapter 2 – Kaushalam, Clear understanding of why Vedanta is a solution, Managing a strong desire for marriage, Expectations from our childrenLecture4.45
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Bhagavad Gita Chapter 3 22
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Bhagavad Gita Chapter 3 chanting by Pujya Swami DayanandaLecture5.1
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22 Arjuna ‘s doubt, ‘If knowledge is better than action why prompt me to do karma?’ 2 Lifestyles 3.1-5Lecture5.2
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23 a Quiet appearance but false front & Why karma yoga is better than karma 3.6-7Lecture5.3
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23 b Why karma is superior to inaction & Karma transformed into yajna 3.8-9Lecture5.4
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23 c Q & A (How much work is too much, Objectivity wrt pursuits )Lecture5.5
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24 a Karma as Yajna and recognition of Devatas 3.10-11Lecture5.6
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24 b Karma as pervaded by Veda 3.12-15Lecture5.7
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25 a Contribution to the cosmic wheel and the contentment of a wise person 3.16-18Lecture5.8
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25 b Why perform karma, Janaka, the wise king and role models 3.19-21Lecture5.9
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25 c Gita Q & A (Japa, Time for Vedanta, Delegation etc)Lecture5.10
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26 a Gita 3.22-25 No karma to be done by Bhagavan but still karma is doneLecture5.11
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26 b Gita 3.26-28 Karma impelled by Prakrti’s gunasLecture5.12
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26 c Q and A (Dharma, Rebirth)Lecture5.13
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27 a How can the wise person engage with those who are deluded by prakriti and its gunas and How to fight ?Lecture5.14
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27 b The role of shraddha in learning and how prakriti affects a wise personLecture5.15
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27 c Don’t some under the spell of ragas and dveshasLecture5.16
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27 d Discussion – Handling Differences, Managing ragas and dveshasLecture5.17
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28 a Svadharma is better than paradharma and the problem of (binding) desireLecture5.18
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28 b Knowledge (as though) clouded by binding desire and Atma untouched by it allLecture5.19
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28 c Guided meditation (Saakshi)Lecture5.20
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28 d Discussion (Processing a situation, The 4 aspects of a mind etc )Lecture5.21
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29 Ch 3 Discussion after small groups discussionLecture5.22
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Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
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Bhagavad Gita Chapter 4 chanting by Pujya Swami DayanandaLecture6.1
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30 a Greatness of the parampara 4.1-3Lecture6.2
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30 b The Why and What of an Avataara 4.4-8Lecture6.3
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30 c Gita 4.1-8 (Can a non sannyasi get jnanam and Can giving up desires lead to jnanam)Lecture6.4
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31 Discussion on the value of Dharma by looking at AdharmaLecture6.5
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32 a Reality of an Avataara and Levels of reality 4.9Lecture6.6
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32 b Taking refuge in Bhagavan and his blessings 4.10-12Lecture6.7
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32 c Gita 4.9-12 (Q and A) (Bindi, Dharma and religiosity etc)Lecture6.8
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33 a The Four fold Varna system 4.13Lecture6.9
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33 b Bhagavan Krishna as Karta and AkartaLecture6.10
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33 c Gita 4.13-15 (Q & A Vrata etc )Lecture6.11
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34 a Gita 4.16-17 What is karma and akarma?Lecture6.12
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34 b 4.18 The vision of a wise person about karma and akarmaLecture6.13
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34 c Gita 4.16-18 (Q & A – Work role, Healing karma etc)Lecture6.14
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35 a Atma as akarta and abhogta (non-doer and non experiencer) 4.18-19Lecture6.15
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35 b Aspects of Jnanam and lifestyle of grahastha and sannyasi 4.20-21Lecture6.16
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35 c Gita 4.18-21 Q & A (Clarifications of Akarta, Vedanta as a perspective, Being assertive)Lecture6.17
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36 Gita 4.22-25 Attitude of a wise person wrt gain/loss and life as yajnaLecture6.18
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37 a Gita 4.26-27 Self mastery of senses as yajna and Chariot imageryLecture6.19
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37 b Gita 4.28 Yajnas – Dravya, Yoga, Svadhyaaya etcLecture6.20
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37 c Gita 4.26-28 (Q & A – Social media response, You are bigger than your pain etc)Lecture6.21
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38 a Gita 4.29-30Lecture6.22
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38 b Gita 4.31-33Lecture6.23
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38 c Gita 4.29 – 33 (Q & A Soham, Misinterpreting the verse)Lecture6.24
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39 a Gita 4.34 How to relate to a teacher for knowledgeLecture6.25
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39 b Gita 4.35-38 The result of knowledge and What if one is a paapi?Lecture6.26
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39 c Gita 4.34-38 (Q and A – Making amends etc )Lecture6.27
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40 a Gita 4.39Lecture6.28
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40 b Gita 4.39 contd.Lecture6.29
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40 c Gita 4.40-4.42 (plus Q and A)Lecture6.30
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Bhagavad Gita Chapter 5 Sannyasa Yoga 20
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Bhagavad Gita Chapter 5 chantingLecture7.1
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41 a Gita 5.1-3 Sannyasa or Karma Yoga – Which is better? aLecture7.2
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41 b Gita 5.4 Are Sannyasa and Karma Yoga same?Lecture7.3
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41 c Assignment on Identifying Life prioritiesLecture7.4
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42 Discussion on Life prioritiesLecture7.5
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43 a The goal of Sannyasa and Karma Yoga as a lifestyle is oneLecture7.6
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43 b Vision of a wise person despite performing actionsLecture7.7
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43 c Gita 5.5-9 Reflections and discussionLecture7.8
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44 a Gita 5.10 The wise one who is not affectedLecture7.9
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44 b Gita 5.11-12 How do karma yogis perform karmaLecture7.10
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44 c Gita 5.13-14 Where does the wise being live and how?Lecture7.11
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45 a Gita 5.15-16 Atma is not affected by punya/paapaLecture7.12
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45 b Gita 5.17 Levels of commitmentLecture7.13
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45 c Gita 5.18 How does the wise person look upon a Brahmana, a cow etc Q & ALecture7.14
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46 a Gita 5.19-20 Freedom from the cycle of birth and death and extremes of emotionLecture7.15
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46 b Gita 5.21-23 The gain of happiness that does not change and the transitory nature of experiential happinessLecture7.16
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46 c Gita 5.19-23 Q & ALecture7.17
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47 a Gita 5.24-25 Videha mukti and the sukha of a wise personLecture7.18
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47 b Gita 5.27-29 Introduction to Dhyaanam and AikyamLecture7.19
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47 c Gita 5.24-29 Q & A (Imp of Asana, Desire fulfilment,Lecture7.20
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Bhagavad Gita Chapter 6 Dhyaana Yoga 15
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Bhagavad Gita Chapter 6 chantingLecture8.1
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48 Gita 6.1-3 Who is a Sannyasi and a yogi?Lecture8.2
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49 Gita 6.4 Yogi has freedom from dependenceLecture8.3
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49 b Gita 6.5-6 Being a friend to oneselfLecture8.4
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50 a Gita 6.7 Being a jitatma and free from oppositesLecture8.5
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50 b Gita 6.8-9 A yogi ‘s attitude towards objects and peopleLecture8.6
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51 a Gita 6.10 The preparation of Karma Yoga for a meditatorLecture8.7
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51 b Gita 6.11-14 Initial preparatory steps (place, asana etc)Lecture8.8
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52 Gita 6.15 Who is an accomplished personLecture8.9
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53 Gita 6.19-20 The mind of a yogiLecture8.10
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54 Gita 6.21-23 Reveling in oneself and Dissociation from the association with sorrow (3rd definition of Karma Yoga)Lecture8.11
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55 Gita 6.24 – 28 Dissociation from the association with sorrow and benefits of DhyaanamLecture8.12
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56 Gita 6.29 – 30 The vision of oneness/samenessLecture8.13
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57 Gita 6.31-34 The wise person and Arjuna’s question about not seeing the visionLecture8.14
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58 Gita 6.36 – 47 What happens to one who did not complete his Vedanta journey and praise of a yogi?Lecture8.15
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Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
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Bhagavad Gita Chapter 7 Chanting by Pujya Swami DayanandaLecture9.1
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59 Gita 7.1-7.6 Introduction to Indirect and Immediate knowledgeLecture9.2
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59b Gita 7.4 – 7.6 Nature of IshvaraLecture9.3
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60a Gita 7.7 – 7.9 Manifestations of IshvaraLecture9.4
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60b Gita 7.10-11 Manifestations of Ishvara contd.Lecture9.5
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60c Gita 7.7-11 Q and ALecture9.6
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61a Gita 7.12-14 Mayashakti and crossing over MayaLecture9.7
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61b Gita 7.15-17 Four Types of devoteesLecture9.8
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61c Gita 7.12-17 Q and ALecture9.9
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62 Gita 7.16 Four kinds of devotees and their world viewLecture9.10
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62b Gita 7.18-20 Which among the devotees is one with IshvaraLecture9.11
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62c Gita 7.18-20 Q and A (Why more don’t take to Vedanta, Readiness, Journey of a Jijnasu etc)Lecture9.12
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63a Gita 7.21-22 How Bhagavan makes the shraddha strongerLecture9.13
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63b Gita 7.23-25 Why and what do people not know about Bhagavan?Lecture9.14
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63c Gita 7.21-25 Q and A (How shraddha for rituals grows)Lecture9.15
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64 Gita 7.26-30 How do devotees seek Bhagavan?Lecture9.16
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Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
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Bhagavad Gita Chapter 8 Chanting by Pujya Swami DayanandaLecture10.1
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65 a Summary of first seven chaptersLecture10.2
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65 b Gita 8.1-5 Arjuna’s question about Brahman and what happens when a person diesLecture10.3
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65 c Gita 8.1-5 Q and ALecture10.4
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66 a Gita 8.5-8.6 Whom to remember before dying ?Lecture10.5
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66b Gita 8.7-9 How to remember Bhagavan?Lecture10.6
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66c Gita 8.5-9 Q and A Grieving and HealingLecture10.7
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67 a Gita 8.10-13 How to give up the body (for a yogi and jnani)?Lecture10.8
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67b Gita 8.14-15 How to reach Bhagavan and what happens after that?Lecture10.9
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67c Gita 8.10 – 15 Q and ALecture10.10
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68 a Gita 8.16-18 The lifespan of Brahmaji and the nature of the lokasLecture10.11
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68 b Gita 8.19-21 The play of manifest and unmanifestLecture10.12
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68 c Gita 8.16-21 Q and ALecture10.13
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69 a Gita 8.22-24 Who is the limitless purusha and where do meditators of Brahmaloka go?Lecture10.14
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69 b Gita 8.25-28 Where do karmis, mere ritualists go after death and who finally reaches Brahman?Lecture10.15
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69 c Gita 8.22-27 Q and ALecture10.16
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70 a Gita Ch 8 Q and A (post death rituals)Lecture10.17
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Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
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Bhagavad Gita Chapter 9 Chanting by Pujya Swami DayanandaLecture11.1
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70 b Gita 9.1-2 What is the King of Knowledge and the King of Secrets and why?Lecture11.2
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71 a Gita 9.3 What is required for the knowledge and what happens to those who don’t seek it?Lecture11.3
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71 b Gita 9.4-5 Satyam (and Mithya)Lecture11.4
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71 c Gita 9.3-5 Gita (Q and A)Lecture11.5
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72 a Gita 9.6-8 Nature of Ishvara (and Maya shakti)Lecture11.6
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72 b Gita Despite manifesting Ishvara is unchangingLecture11.7
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72 c Gita 9.6-10 (Q and A)Lecture11.8
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73 a Gita 9.11-12 What happens to the ones who do not recognise Bhagavan as the lord of all beings?Lecture11.9
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73 b Gita 9.13-14 Qualities of the ones who seek Bhagavan ?Lecture11.10
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73 c Gita 9.11-14 Q and ALecture11.11
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74 a Gita 9.15-17 How to worship Bhagavan with jnana-yajna?Lecture11.12
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74 b Gita 9.18-21 How Bhagavan is one and distinct & What happens to people who go to svarga ?Lecture11.13
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74 c Gita 9.15 – 21 (Q and A – People who don’t have viveka, what to do when a person is bitter etc)Lecture11.14
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75 a Gita 9.22 How does Bhagavan support the jnani/mumukshu?Lecture11.15
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75 b Gita 9.23-26 Devotees who are committed to different ends and not Bhagavan; Bhagavan ‘s acceptance of the smallest offeringLecture11.16
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75 c Gita 9.22-26 Q and A (Bhagavan-Sakshi/experiencer)Lecture11.17
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76 a Gita 9.27-28 Which actions to offer to Bhagavan and the resulting maturity from this attitudeLecture11.18
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76 b Gita 9.29-32 ‘I am the same in all’ and different groups of people can still gain BhagavanLecture11.19
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76 c Gita 9.33-34 and Q and A The level of commitment in seeking BhagavanLecture11.20
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Bhagavad Gita Chapter 10 Vibhuti Yoga 22
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Bhagavad Gita Chapter 10 Vibhutih Yoga (Chanting by Pujya Swami Dayananda)Lecture12.1
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77a Gita 10.1-3 Introduction to the glories of BhagavanLecture12.2
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77b Gita 10.4-5 All dispositions and emotions are from BhagavanLecture12.3
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77c Gita 10.1-5 Q and A (Sadhana in Vedanta, Doing the right thing as jury, When people think you should not forgive etc )Lecture12.4
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78a Gita 10.6-7 Knowing the vibhuti of BhagavanLecture12.5
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78b Gita 10.8-9 What do wise people know about me and how does it show in their life?Lecture12.6
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78c Gita 10.6-9 Q and A (Vegetarianism, Socialising/Social pressure etc)Lecture12.7
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79a Gita 10.10-11 Whom does Bhagavan give knowledge to and what does he destroy?Lecture12.8
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79b Gita 10.12-19 Arjuna summarising his understanding of Bhagavan and making a requestLecture12.9
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79c Gita 10.10-19 Q and A (sharing of one’s life vibhutis and the question of creation)Lecture12.10
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80a Gita 10.20 Aham AtmaLecture12.11
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80b Gita The conscious being is free from roles (Guided meditation)Lecture12.12
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80c Gita 10.20 Q and A (Responses to meditation etc)Lecture12.13
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81a Gita 10.21-23 Bhagavan’s vibhutis beginLecture12.14
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81b Gita 10.24-26 Bhagavan’s vibhutis continueLecture12.15
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81c Gita 10.21-26 Q and A (Balance, Japa, Samskaaras, Where do thoughts come from?)Lecture12.16
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82a Gita 10.27-29 Bhagavan’s vibhutis – Uchhaishravasa till Yama who disciplinesLecture12.17
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82b Gita 10.30-32 Bhagavan’s vibhutis – Prahlada till Vada-discussionLecture12.18
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82c Gita 10.27-32 Q and A (the how of creation, the why of Bhagavan Krishna’s list)Lecture12.19
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83a Gita 10.33-35 Vibhutis – A among the letters till the Spring seasonLecture12.20
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83b Gita 10.36-42 Vibhutis – Game of dice etc All vibhutis are meLecture12.21
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83c Gita Vibhuti garland of blessingLecture12.22
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Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 3
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1 Comment
So we are looking at the fifth chapter called संन्यास-योग | And we recognize that संन्यास is both a lifestyle and also referring to knowledge/ज्ञानम् |
So giving up the notion of being a कर्ता/doer and giving up the notion of being a भोक्ता/experiencer.
But that’s what I thrive on- I thrive on doing, I thrive on experiencing. Then why are you asking me to give it up? No, we’re not asking you to stop doing and experiencing life. All we are saying is that that’s not your true identity. And that there is something more, which is you the आत्मा, that illumines you as the कर्ता, that illumines you as the भोक्ता |
So when we look at this chapter, which has about 29 verses:
=> Verses 1-6 are talking about the two lifestyles~ कर्म योग & ज्ञान योग | With ज्ञान योग here in the sense of संन्यासी, and talking about how difficult it is to live that kind of a lifestyle.
=> Verses 7-12 mention the फलम्/result of कर्म योग |
=> Verses 13 to 21 is the chunk of the chapter, which is referring to ज्ञान-कर्म-संन्यास |
=> Verses 22 to 23 is a mention of वैरग्य |
=> Verses 24 to 26 talks of विदेहमुक्ति i.e. what does it mean to live a life of freedom when you are alive.
=> Verses 27 to 29 are going to introduce us to ध्यानम्/meditation.
It’s very interesting to note that in the श्रीमद् भगवद्-गीता, and for those who are familiar with अष्टाङ्ग योग, ध्यानम् is much, much later.
Why?
Because a lot of our conflicts are related to धर्म | And so the शास्त्र in all its wisdom and compassion says~ Hey, sort out your life first; live a more ethical life in all ways and you will find that a lot of your conflicts reduce that time itself.
But here we don’t want to follow धर्म | We are selective about following धर्म | E.g. we’re super courteous, and understanding of our colleagues at work, but we may not extend the same level of understanding to some family members. So we may struggle with our धर्म on that front. So without actually trying to perform my duty in the context of my relationship with my family, I am trying to quieten my mind. How much is it going to work? Hardly. Because you still have to deal with that annoying family member or with whoever with whom you struggle to get along with. So you can sit for hours and hours in meditation, but unless we sort out, to the extent possible our responsibility, our duty in the context of धर्म, all our ध्यानम्/meditation will not work.
So this is a primer for the sixth chapter.
All these current verses are continuing about the nature of ज्ञानम्, the result of ज्ञानम् for the wise person. So ज्ञान-कर्म-संन्यास is being spoken of from verses 13 to 21.
We have seen that the wise person is able to see the आत्मा in all beings and all beings in the आत्मा | We have looked at that quite elaborately. And some examples were given that although different beings, e.g. a cow, an elephant, a dog, a dog eater, or a ब्राह्मण are all different i.e. they have different functions so the wise person may relate to them differently, but does not lose sight of the fact that all that is there is the आत्मा |
Now, भगवान् is continuing, talking about what else knowledge brings-
* श्लोक १९ *
इहैव तैर्जित: सर्गो येषां साम्ये स्थितं मन: ।
निर्दोषं हि समं ब्रह्म तस्माद् ब्रह्मणि ते स्थिता: ॥ १९॥
The one who knows the truth, for that person,
इह एव – here itself,
सर्ग: जित: |
While living in this world, this cycle of birth and death is won over, i.e. you are no longer subject to birth and death.
Some people will say~ Oh life is so beautiful. I want to be born again and again.
Of course there are very few such people. But, most of the people will say- I don’t want to be born again. Why? Because of our experiences. We find it difficult to come to terms with a lot of our experiences. Why did this happen to me? This should not have happened to me. Why did I do what I did? Maybe I should have said more? Maybe I should have done more? So, a lot of regrets, a lot of hurt, a lot of guilt, and so on.
So, संसार is recognized as a cycle of suffering. This is not a pessimistic notion. You experience it, and then you’ll see what you will say about it. Because anyway at the end of it, it is “Ram Naam Sathya Hai”. This is what we say in Hindi, when the body is being carried to the cemetery.
So this suffering- birth, death, changes, how can we win over it? How can we be free from it?
Here itself, how?
साम्ये स्थितं मन: – by having a mind that is rooted in that which is same, that which is never changing.
What is that?
ब्रह्मन् | That is you. Not subject to any change.
So the body is changing, the mind is changing, but the one who is aware of the body and mind, that is not changing.
It’s an interesting use of words when we say- we can ‘win over’ birth and death.
Generally when we hear about winning or conquest, we have heard about conquest in terms of reaching Basecamp Mount Everest, and so on.
But you know, it’s very interesting in Eastern cultures, rarely is conquest spoken of in the context of relationship with nature.
You ask the Nepali-sherpas, the guides who come along. They don’t talk about it as a conquest- that I climbed the mountain, that I submitted the mountain. There are many places on the road where they will just pray, and they will tell all the mountaineers also from all over the world to just pray. Because you never know how the weather changes, despite all your best equipment. And that there are some mountains which are not climbed, because they are so sacred.
But we like to convert everything into a war- the war against COVID, the war against so many things, right? So then we want to establish our superiority and prove we are above everything else, so all the time struggling with insignificance. So everything is made into a conquest, what shall we do?
But this is a good conquest to have.
That I can win over the cycle of birth and death. How?
By having a mind that is rooted in ब्रह्मन् |
How to do this rooting in ब्रह्मन्?
Well actually it really depends on what you want from life.
So we know that whatever you value the most, if we are looking at the various pursuits~ suppose love and companionship is most important to you, then all you will be thinking about is how you can contribute to the person’s happiness, what can you do? What are the special gestures you can do? What others can do? What you need to avoid doing, and so on and so forth. Then, whatever occupies our mind, our mind goes in those directions.
So let’s say if you are preoccupied/obsessed with work, then you may dream about work also. Did we have the meeting in the dream, or did we have it in real life? Before you go to sleep, you’re thinking about work, when you wake you’re thinking about work, because it just occupies your mind.
And so the mind rooting in ब्रह्मन् is nothing new. If this indeed is a priority for you, your life priority, not what you’re going to do today, as in your day priority- No.
If it’s your ultimate priority, and here talking about the wise person or even a जिज्ञासु, and so it is an ultimate priority, then what?
Then the person is thinking about how I am ब्रह्मन्, what are the obstacles that stand in the way of me recognizing this? And how can I abide in it?
I abide in it. I see the meaning of what the शास्त्र is saying, and so on and so forth.
This verse is not saying that मोक्ष should be your ultimate priority. No.
So if you’re preoccupied with work, if you are thinking about your partner, your child, there’s no reason for you to feel guilty.
This verse is only drawing the commitment between what is important to you, is what you will be rooted in.
And earlier we have seen the levels of commitment, ५.१७ – तत् बुद्धि:, तत् आत्मान:, तत् निष्ठा:, तत् परायणा: |
ब्रह्मन् being निर्दोषम् i.e. not having any दोष/defect,
समम्~ always the same |
ब्राह्मी स्थिति: ~ २.७२ (last verse of Chapter 2).
So these wise people,
तस्मात्,
ब्रह्मणि ते स्थिता: |
Nothing can shake their understanding, they are rooted in ब्रह्मन् |
Rooted in ब्रह्मन् means what? They see the आत्मा in all beings, and all beings in the आत्मा |
All that is here is me-the-आत्मा, that’s it, simple.
And for them, there is no rebirth.
So what is being gained by a wise person is mentioned.
The body, the mind may need to go through some purification.
You better have a shower, especially if you’re living in a tropical climate- not once, maybe twice. Otherwise people will complain around you. So body will need that. Mind will also need that, because we collect a lot of stuff. So, it needs sweeping, needs vacuuming very often.
But आत्मा is ever शुद्ध:, निर्दोषम् – No defect, No Fault, and which is your very nature.
Then for this person, this ब्राह्मी स्थिति:,
who is स्थिति: i.e. who is established in ब्रह्मन्,
What else?
* श्लोक २० *
न प्रहृष्येत्प्रियं प्राप्य नोद्विजेत्प्राप्य चाप्रियम् ।
स्थिरबुद्धिरसम्मूढो ब्रह्मविद् ब्रह्मणि स्थित: ॥ २०॥
When the person gains प्रियम्, i.e. gains something that is an object of love, desirable,
न प्रहृष्येत् – is not elated, does not hit the ceiling.
न उद्विजेत् प्राप्य अप्रियम् – When अप्रियम् also comes along, something that you didn’t want comes along,
then does not get agitated- न उद्विजेत् |
What else?
स्थिरबुद्धि: असम्मूढ: – so because the person is well-established in ब्रह्मन्, knowledge is firm,
असम्मूढ: – who doesn’t have any confusion about ब्रह्मन् |
That person who is called ब्रह्मविद् i.e. the one who knows ब्रह्मन् |
So like that there is ब्रह्मविदानन्द ~ the one who knows ब्रह्मन्, is established.
Now, how do we look at this?
Obviously, the wise person, having lived a life of कर्म योग has learned to handle one’s expectations.
We hear the phrase- ‘work without expectations’; who does that?
If you walk, you expect that there will not be an earthquake. If you drink, you expect that the water will go down your throat. If you speak, you believe that your voice will carry, unless you’re trying to speak in a vacuum. If you ask a question, you expect that it will be answered.
So this notion of working without expectations is a wrong notion, and we must correct it. We have to drop this notion.
We have expectations. It is our इच्छा शक्ति | We have been given this शक्ति, this power to desire and want. So nothing wrong with expectations.
The question is how do I handle my expectations?
So whether I’m making a cup of tea, or raising a child, or working for a promotion, there are expectations.
If I get what I want, or if I get more than I want- Fantastic. Life is wonderful.
Where we struggle is where the expectation and the results have a mismatch. I don’t get what I want.
E.g. Everyone wants a normal child, but sometimes some children turn out to be special children. So the result is not what you expected.
And then that can cause a lot of sorrow for the entire family, and all the ones who are associated with the family.
Or the result may be totally different from what you expected. You expected to have a child, and then the child was still born. Again, cause for sorrow, anger, why me, etc.
Then we have to enquire into who is the one that shapes the results.
Clearly I haven’t created the local laws.
If I keep water on the pan and I switch on the gas-stove, so there is water in the pan and it’s boiling. The law that says that water boils at 100 degrees Celsius, I have not created. And so if I’m boiling water, can I then say- why is the water boiling in a few minutes, it should not happen.
The moment I have done the कर्म, the result is out of my hands. The laws take over completely. The water will boil at 100 degrees Celsius. Suppose you went around, did some errands then you found that there is no water, there is only this super hot pan- result is much less than you expected.
Can you then say- I will never again boil water in my life. Why? Because the result was much less than what I expected. No. We understand that laws make cause and effect possible, we attempt to understand the laws. But most importantly we see that all the laws are shaped by भगवान् |
That my expectations of any result, it is all being shaped by भगवान् – as the intelligence of the laws of cause and effect, and also the material that makes all of this possible.
So I work with expectation, and have प्रसाद बुद्धि: i.e. the thinking that all that I get is प्रसाद- it is a gift from भगवान् for whatever efforts that I have put in.
This attitude I have even before I start doing the कर्म | I will put in my best, because I offer my best कर्म to भगवान्, who is anyway shaping the laws of कर्म and I am ready to receive whatever comes. Of course I’m working for a certain result. But I also understand that there are many variables, that there are many laws. Some known to me, some unknown to me. And I will accept, try to. That is प्रसाद | That no longer poses a problem to me any more. Working, I’m happy to work.
But this work without expectations is like saying that I have a head, and sometimes I have a headache, so off with the head. It does not makes sense.
My expectations have caused a problem to me in the past. I’m not going to have expectations.
भगवान् श्री कृष्ण doesn’t say that.
Nowhere does he say work without expectations. Work. Have कौशलम् | With an understanding of धर्म, may you offer all your कर्म | And may you also see that all the results that you get i.e. कर्मफल, they are all प्रसाद | They are also received by you, knowing that it is ईश्वर प्रसाद |
So expectations are never a problem.
A lot of things don’t work out in life. So then how do we react to it? We can become bitter.
You remember the kind of enthusiasm we had as children. Everything was a source of wonder. Water coming from the tap, water coming from the sky. The petals, the flowers, the insects. The toys- you wind something then it starts. Everything is a source of wonder.
And logically, one would think that the more experiences we have, the more will be our enthusiasm, the more cheerfulness there could be.
But the way in which life unfolds, because we do not deal with our expectations, especially where the results are less than what I expected, or totally different from what I expected, we find ourselves becoming bitter, skeptical, not trusting etcetera, etcetera.
So, a life of कर्म योग makes me naturally cheerful.
Oh, but I am not cheerful? Okay, then go back to basics.
Try to understand what कौशलम् is in your context. How are you relating to the different people in your life? What is your कर्म towards them? How is your sense of acceptance related to you, your past, your relationship with your body, your relationship with money, your relationship with work, etc. etc.
Where are you, in all of this? Where is your sense of acceptance? What is effortless for you to accept? And what is it that you keep resisting, again and again? Unless the effect of resistance is understood by us, we cannot value acceptance.
E.g. I resist how my partner is, I wish my partner was not the way he or she is. Why? He/she should not be like this etc.
So, 20 years, 30 years, 40 years can pass that way.
The wise person, having lived a life of कर्म योग, recognizes that some results will be प्रियम्~ nice, desirable,
and some will be अप्रियम्,
and knowing fully well that all the results are being shaped by भगवान्, in the context of one’s own कर्म, of course,
does not experience a yo-yo of emotions.
Our great moods are related to our great expectations.
So our moods depend on someone else having the remote control. So imagine that somebody knows which buttons to press. There will be few people in your life like that. They press one button on the remote, and then you are very sad, or you are horrified, or you are laughing, you’re cheerful, you are happy. You are not in charge. All these people and situations are in charge.
So then, it is very easy to have उद्वेग/agitation.
In fact children learn this lesson very well. So generally stereotypical thinking, the father is considered angry. So the child will say- Oh, you want to see? You want to see how my father gets angry. I didn’t do my homework. Then the father’s anger will start.
Or, you want to see how my mother gets angry? I did not finish my school tiffin. My mother will start again.
So the kids just know. How has the 5-year-old, 7-year-old figured this out?
They know how fragile our moods are. And this is without some great understanding of psychology.
So what is प्रिय, what is अप्रिय to us, causes elation, depression, etc., etc.
And the one who knows ब्रह्मन्, who is established, does not rejoice,
Nor does the person resent, e.g. getting an interminable disease/illness.
Like Ramana Maharshi or Ramakrishna Paramahamsa, they did not lament that we are wise people, we have shared our wisdom with so many people, why did we get cancer? God was not kind to us despite all that we did, we led such a सात्विक् life. We did only acts of धर्म, but look at us, what is the use? Got cancer.
So it is what it is. That’s it.
Does that mean they become cold? Because that might be our worry. Oh, that means they will become like automatons, with no emotion.
So this is more or less. That’s why समत्वम् is emphasized so much.
That समत्वम्, which is a part of कर्म योग naturally glides into this समदर्शिन: – that you are more or less okay with whatever is unfolding in your life.
Because by offering your कर्म unto भगवान्, you are seeing that you are greater than your कर्म |
Generally we define ourselves by our work. What do you do? So we normally say a few things.
But now you don’t define yourself by your कर्म anymore. Yeah, I do a few things. Okay. This is where I am. This is my age and stage of life. This is what I do.
But I am always greater than कर्म, because I am in and through all the कर्म that I do.
Likewise, I am greater than all the results of different actions that have happened.
I got divorced can become a definition of me as a person. Need not be. It’s an event, some result. It is one event out of a million events in my life.
Oh, how can you say like this? Very important event.
Yes, I agree, totally agree with you. Very, very important event, like a milestone event. Understood. But, will you allow that event to define your life, or to define you? It’s not fair to you. Even if you insist on defining yourself that way.
No event can define you. The wise person has understood this very, very well.
Logically also, you are the one in and through all the events, events come and go.
In fact, that’s what is being mentioned here in श्लोक २१-