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Opening and closing prayer-chants 4
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Prayer-chant unto the guruparamparāLecture1.1
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Prayer-chant unto Bhagavān KṛṣṇaLecture1.2
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1 a Sankalpa for the Gita Amrtam courseLecture1.3
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Prayer-chant for the well being and prosperity of the worldLecture1.4
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Bhagavad Gita Dhyaanam 6
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1 b Freedom from seekingLecture2.1
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1 c Bhagavad Gita Dhyaanam verse 1Lecture2.2
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1 d Q &ALecture2.3
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2 a Bhagavad Gita Dhyaanam (verses 2 – 4)Lecture2.4
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2 b Bhagavad Gita Dhyaanam (verses 5 – 9)Lecture2.5
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2 c The context of the Gita – a glimpse of the MahabharataLecture2.6
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Bhagavad Gita Chapter 1 9
Chanting only of Chapter 1 by Pujya Swami Dayananda ji
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Bhagavad Gita Ch 1Lecture3.1
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3 a The opening of the Gita 1.1-1.9Lecture3.2
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3 b The armies on both sides 1.10-1.20Lecture3.3
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3 c How to study and do sadhana of VedantaLecture3.4
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3 d Q & ALecture3.5
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4 a The situation of Arjuna 1.21-1.35Lecture3.6
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4 b Arjuna’s conflict and sorrow 1.36-47Lecture3.7
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4 Gita Q & ALecture3.8
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How to use the Slack communityLecture3.9
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Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
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Bhagavad Gita Ch 2 chanting by Pujya Swami DayanandaLecture4.1
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5 a Arjuna’s topical problem 2.1-2.7Lecture4.2
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5 b Arjuna’s transformation from friend to shishya and request for shreyas (moksha)Lecture4.3
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5c Q & ALecture4.4
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Overview of the ShaastraLecture4.5
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6 a Arjuna qualified with viveka and vairagyaLecture4.6
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6 Q and ALecture4.7
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7 a The teaching begins 2.11-2.13Lecture4.8
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8 a Guided meditation (Attitude to sukha and dukha) 2.14Lecture4.9
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8 b Who is fit for liberation 2.14-15Lecture4.10
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8 c Satyam (and mithya) 2.16Lecture4.11
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9 a Guided meditation (Panchamahabhutas and connectedness)Lecture4.12
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9 b Sat – all pervasive and indestructible 2.17-18Lecture4.13
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9 c Q & ALecture4.14
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10 a The one who knows the Atma to be neither the karta (doer) nor the bhokta (experiencer) 2.19-20Lecture4.15
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10 b Nature of the Atma 2.21-23Lecture4.16
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10 c Q & A (2.19-23)Lecture4.17
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11 a Neither Atma can be grieved for nor Anatma which is ever changing 2.25-29Lecture4.18
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11 b Q & A and a delightful enactment of the Atma and the two bodies (sthula and sukshma sharira)Lecture4.19
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12 a Atma is no cause for grief 2.30Lecture4.20
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12 b Arjuna ‘s svadharma as a kshatriya (and our svadharma) 2.31-39Lecture4.21
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12 c Q & A (Expecting moksha from being a perfect parent, Career choice, Dharma conflict etc)Lecture4.22
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13 a Introduction to Karma Yoga and clarity on self knowledge being the solution 2.39-43Lecture4.23
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13 b Q & A (Is samadhi experience enough? , If moksha is not my only goal 2.39-43 )Lecture4.24
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14 a Glimpse of being a master (Atmavaan) 2.45-46Lecture4.25
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14 b Choice in Karma but not in result (Famous verses) 2.47-48Lecture4.26
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15 a Karma Yoga – attitude to action and its results 2.48-50Lecture4.27
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15 b Group Discussion and insights – The classification of the day into the four pursuits – Dharma/Artha/Kaama/,MokshaLecture4.28
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16 a Group discussion and insights – What happens when one is money/partner/work/children obsessed?Lecture4.29
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16 b How can one have it all – money/partner/work/children? By Being Dharma centredLecture4.30
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16 c Freedom from bondage of karma 2.51 and Q & ALecture4.31
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17 a Karma Yoga in relationshipsLecture4.32
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17 b How Karma Yoga helps in self knowledge, Vairagya towards alternatives and Arjuna’s question about a wise personLecture4.33
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17 c Q & A (Managing employees, Distractedness, Clash of roles, Dealing with a dominating personLecture4.34
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18 a Signs of a wise person and Mastery 2.56Lecture4.35
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18 b Mastery of the mind and senses 2.57-58 (incl Q and A)Lecture4.36
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18 c How do you feel loved? (Podcast episode link) – Supplementary listeningLecture4.37
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19 a Mastery of the mind and senses 2.59-61Lecture4.38
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19 b Understanding the framework of anger(Dwelling on sense object-Attachment-Anger-Loss of memory of learning-Destruction of person)Lecture4.39
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19 c Discussion on Kaushalam and Samatvam (Duty, Road rage, Resolving misunderstanding)Lecture4.40
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20 a Self mastery and tranquility 2.64-66Lecture4.41
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20 b The vision of a wise person and the sadhana of self mastery (audio has some disturbances)Lecture4.42
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20 c Q & A (Roles etc) (audio has some disturbances)Lecture4.43
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Questions for reflection and making notes on Chapter 2 0 questionQuiz4.1
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21 a The connection of self mastery and inner dialogue with the younger you (incl. guided meditation)Lecture4.44
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Wrap up on Chapter 2 – Kaushalam, Clear understanding of why Vedanta is a solution, Managing a strong desire for marriage, Expectations from our childrenLecture4.45
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Bhagavad Gita Chapter 3 22
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Bhagavad Gita Chapter 3 chanting by Pujya Swami DayanandaLecture5.1
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22 Arjuna ‘s doubt, ‘If knowledge is better than action why prompt me to do karma?’ 2 Lifestyles 3.1-5Lecture5.2
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23 a Quiet appearance but false front & Why karma yoga is better than karma 3.6-7Lecture5.3
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23 b Why karma is superior to inaction & Karma transformed into yajna 3.8-9Lecture5.4
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23 c Q & A (How much work is too much, Objectivity wrt pursuits )Lecture5.5
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24 a Karma as Yajna and recognition of Devatas 3.10-11Lecture5.6
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24 b Karma as pervaded by Veda 3.12-15Lecture5.7
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25 a Contribution to the cosmic wheel and the contentment of a wise person 3.16-18Lecture5.8
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25 b Why perform karma, Janaka, the wise king and role models 3.19-21Lecture5.9
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25 c Gita Q & A (Japa, Time for Vedanta, Delegation etc)Lecture5.10
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26 a Gita 3.22-25 No karma to be done by Bhagavan but still karma is doneLecture5.11
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26 b Gita 3.26-28 Karma impelled by Prakrti’s gunasLecture5.12
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26 c Q and A (Dharma, Rebirth)Lecture5.13
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27 a How can the wise person engage with those who are deluded by prakriti and its gunas and How to fight ?Lecture5.14
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27 b The role of shraddha in learning and how prakriti affects a wise personLecture5.15
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27 c Don’t some under the spell of ragas and dveshasLecture5.16
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27 d Discussion – Handling Differences, Managing ragas and dveshasLecture5.17
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28 a Svadharma is better than paradharma and the problem of (binding) desireLecture5.18
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28 b Knowledge (as though) clouded by binding desire and Atma untouched by it allLecture5.19
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28 c Guided meditation (Saakshi)Lecture5.20
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28 d Discussion (Processing a situation, The 4 aspects of a mind etc )Lecture5.21
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29 Ch 3 Discussion after small groups discussionLecture5.22
-
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Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
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Bhagavad Gita Chapter 4 chanting by Pujya Swami DayanandaLecture6.1
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30 a Greatness of the parampara 4.1-3Lecture6.2
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30 b The Why and What of an Avataara 4.4-8Lecture6.3
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30 c Gita 4.1-8 (Can a non sannyasi get jnanam and Can giving up desires lead to jnanam)Lecture6.4
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31 Discussion on the value of Dharma by looking at AdharmaLecture6.5
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32 a Reality of an Avataara and Levels of reality 4.9Lecture6.6
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32 b Taking refuge in Bhagavan and his blessings 4.10-12Lecture6.7
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32 c Gita 4.9-12 (Q and A) (Bindi, Dharma and religiosity etc)Lecture6.8
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33 a The Four fold Varna system 4.13Lecture6.9
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33 b Bhagavan Krishna as Karta and AkartaLecture6.10
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33 c Gita 4.13-15 (Q & A Vrata etc )Lecture6.11
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34 a Gita 4.16-17 What is karma and akarma?Lecture6.12
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34 b 4.18 The vision of a wise person about karma and akarmaLecture6.13
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34 c Gita 4.16-18 (Q & A – Work role, Healing karma etc)Lecture6.14
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35 a Atma as akarta and abhogta (non-doer and non experiencer) 4.18-19Lecture6.15
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35 b Aspects of Jnanam and lifestyle of grahastha and sannyasi 4.20-21Lecture6.16
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35 c Gita 4.18-21 Q & A (Clarifications of Akarta, Vedanta as a perspective, Being assertive)Lecture6.17
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36 Gita 4.22-25 Attitude of a wise person wrt gain/loss and life as yajnaLecture6.18
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37 a Gita 4.26-27 Self mastery of senses as yajna and Chariot imageryLecture6.19
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37 b Gita 4.28 Yajnas – Dravya, Yoga, Svadhyaaya etcLecture6.20
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37 c Gita 4.26-28 (Q & A – Social media response, You are bigger than your pain etc)Lecture6.21
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38 a Gita 4.29-30Lecture6.22
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38 b Gita 4.31-33Lecture6.23
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38 c Gita 4.29 – 33 (Q & A Soham, Misinterpreting the verse)Lecture6.24
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39 a Gita 4.34 How to relate to a teacher for knowledgeLecture6.25
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39 b Gita 4.35-38 The result of knowledge and What if one is a paapi?Lecture6.26
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39 c Gita 4.34-38 (Q and A – Making amends etc )Lecture6.27
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40 a Gita 4.39Lecture6.28
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40 b Gita 4.39 contd.Lecture6.29
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40 c Gita 4.40-4.42 (plus Q and A)Lecture6.30
-
-
Bhagavad Gita Chapter 5 Sannyasa Yoga 20
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Bhagavad Gita Chapter 5 chantingLecture7.1
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41 a Gita 5.1-3 Sannyasa or Karma Yoga – Which is better? aLecture7.2
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41 b Gita 5.4 Are Sannyasa and Karma Yoga same?Lecture7.3
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41 c Assignment on Identifying Life prioritiesLecture7.4
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42 Discussion on Life prioritiesLecture7.5
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43 a The goal of Sannyasa and Karma Yoga as a lifestyle is oneLecture7.6
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43 b Vision of a wise person despite performing actionsLecture7.7
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43 c Gita 5.5-9 Reflections and discussionLecture7.8
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44 a Gita 5.10 The wise one who is not affectedLecture7.9
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44 b Gita 5.11-12 How do karma yogis perform karmaLecture7.10
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44 c Gita 5.13-14 Where does the wise being live and how?Lecture7.11
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45 a Gita 5.15-16 Atma is not affected by punya/paapaLecture7.12
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45 b Gita 5.17 Levels of commitmentLecture7.13
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45 c Gita 5.18 How does the wise person look upon a Brahmana, a cow etc Q & ALecture7.14
-
46 a Gita 5.19-20 Freedom from the cycle of birth and death and extremes of emotionLecture7.15
-
46 b Gita 5.21-23 The gain of happiness that does not change and the transitory nature of experiential happinessLecture7.16
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46 c Gita 5.19-23 Q & ALecture7.17
-
47 a Gita 5.24-25 Videha mukti and the sukha of a wise personLecture7.18
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47 b Gita 5.27-29 Introduction to Dhyaanam and AikyamLecture7.19
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47 c Gita 5.24-29 Q & A (Imp of Asana, Desire fulfilment,Lecture7.20
-
-
Bhagavad Gita Chapter 6 Dhyaana Yoga 15
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Bhagavad Gita Chapter 6 chantingLecture8.1
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48 Gita 6.1-3 Who is a Sannyasi and a yogi?Lecture8.2
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49 Gita 6.4 Yogi has freedom from dependenceLecture8.3
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49 b Gita 6.5-6 Being a friend to oneselfLecture8.4
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50 a Gita 6.7 Being a jitatma and free from oppositesLecture8.5
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50 b Gita 6.8-9 A yogi ‘s attitude towards objects and peopleLecture8.6
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51 a Gita 6.10 The preparation of Karma Yoga for a meditatorLecture8.7
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51 b Gita 6.11-14 Initial preparatory steps (place, asana etc)Lecture8.8
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52 Gita 6.15 Who is an accomplished personLecture8.9
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53 Gita 6.19-20 The mind of a yogiLecture8.10
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54 Gita 6.21-23 Reveling in oneself and Dissociation from the association with sorrow (3rd definition of Karma Yoga)Lecture8.11
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55 Gita 6.24 – 28 Dissociation from the association with sorrow and benefits of DhyaanamLecture8.12
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56 Gita 6.29 – 30 The vision of oneness/samenessLecture8.13
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57 Gita 6.31-34 The wise person and Arjuna’s question about not seeing the visionLecture8.14
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58 Gita 6.36 – 47 What happens to one who did not complete his Vedanta journey and praise of a yogi?Lecture8.15
-
-
Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
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Bhagavad Gita Chapter 7 Chanting by Pujya Swami DayanandaLecture9.1
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59 Gita 7.1-7.6 Introduction to Indirect and Immediate knowledgeLecture9.2
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59b Gita 7.4 – 7.6 Nature of IshvaraLecture9.3
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60a Gita 7.7 – 7.9 Manifestations of IshvaraLecture9.4
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60b Gita 7.10-11 Manifestations of Ishvara contd.Lecture9.5
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60c Gita 7.7-11 Q and ALecture9.6
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61a Gita 7.12-14 Mayashakti and crossing over MayaLecture9.7
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61b Gita 7.15-17 Four Types of devoteesLecture9.8
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61c Gita 7.12-17 Q and ALecture9.9
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62 Gita 7.16 Four kinds of devotees and their world viewLecture9.10
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62b Gita 7.18-20 Which among the devotees is one with IshvaraLecture9.11
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62c Gita 7.18-20 Q and A (Why more don’t take to Vedanta, Readiness, Journey of a Jijnasu etc)Lecture9.12
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63a Gita 7.21-22 How Bhagavan makes the shraddha strongerLecture9.13
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63b Gita 7.23-25 Why and what do people not know about Bhagavan?Lecture9.14
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63c Gita 7.21-25 Q and A (How shraddha for rituals grows)Lecture9.15
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64 Gita 7.26-30 How do devotees seek Bhagavan?Lecture9.16
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-
Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
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Bhagavad Gita Chapter 8 Chanting by Pujya Swami DayanandaLecture10.1
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65 a Summary of first seven chaptersLecture10.2
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65 b Gita 8.1-5 Arjuna’s question about Brahman and what happens when a person diesLecture10.3
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65 c Gita 8.1-5 Q and ALecture10.4
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66 a Gita 8.5-8.6 Whom to remember before dying ?Lecture10.5
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66b Gita 8.7-9 How to remember Bhagavan?Lecture10.6
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66c Gita 8.5-9 Q and A Grieving and HealingLecture10.7
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67 a Gita 8.10-13 How to give up the body (for a yogi and jnani)?Lecture10.8
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67b Gita 8.14-15 How to reach Bhagavan and what happens after that?Lecture10.9
-
67c Gita 8.10 – 15 Q and ALecture10.10
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68 a Gita 8.16-18 The lifespan of Brahmaji and the nature of the lokasLecture10.11
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68 b Gita 8.19-21 The play of manifest and unmanifestLecture10.12
-
68 c Gita 8.16-21 Q and ALecture10.13
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69 a Gita 8.22-24 Who is the limitless purusha and where do meditators of Brahmaloka go?Lecture10.14
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69 b Gita 8.25-28 Where do karmis, mere ritualists go after death and who finally reaches Brahman?Lecture10.15
-
69 c Gita 8.22-27 Q and ALecture10.16
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70 a Gita Ch 8 Q and A (post death rituals)Lecture10.17
-
-
Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
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Bhagavad Gita Chapter 9 Chanting by Pujya Swami DayanandaLecture11.1
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70 b Gita 9.1-2 What is the King of Knowledge and the King of Secrets and why?Lecture11.2
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71 a Gita 9.3 What is required for the knowledge and what happens to those who don’t seek it?Lecture11.3
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71 b Gita 9.4-5 Satyam (and Mithya)Lecture11.4
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71 c Gita 9.3-5 Gita (Q and A)Lecture11.5
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72 a Gita 9.6-8 Nature of Ishvara (and Maya shakti)Lecture11.6
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72 b Gita Despite manifesting Ishvara is unchangingLecture11.7
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72 c Gita 9.6-10 (Q and A)Lecture11.8
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73 a Gita 9.11-12 What happens to the ones who do not recognise Bhagavan as the lord of all beings?Lecture11.9
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73 b Gita 9.13-14 Qualities of the ones who seek Bhagavan ?Lecture11.10
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73 c Gita 9.11-14 Q and ALecture11.11
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74 a Gita 9.15-17 How to worship Bhagavan with jnana-yajna?Lecture11.12
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74 b Gita 9.18-21 How Bhagavan is one and distinct & What happens to people who go to svarga ?Lecture11.13
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74 c Gita 9.15 – 21 (Q and A – People who don’t have viveka, what to do when a person is bitter etc)Lecture11.14
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75 a Gita 9.22 How does Bhagavan support the jnani/mumukshu?Lecture11.15
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75 b Gita 9.23-26 Devotees who are committed to different ends and not Bhagavan; Bhagavan ‘s acceptance of the smallest offeringLecture11.16
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75 c Gita 9.22-26 Q and A (Bhagavan-Sakshi/experiencer)Lecture11.17
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76 a Gita 9.27-28 Which actions to offer to Bhagavan and the resulting maturity from this attitudeLecture11.18
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76 b Gita 9.29-32 ‘I am the same in all’ and different groups of people can still gain BhagavanLecture11.19
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76 c Gita 9.33-34 and Q and A The level of commitment in seeking BhagavanLecture11.20
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Bhagavad Gita Chapter 10 Vibhuti Yoga 22
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Bhagavad Gita Chapter 10 Vibhutih Yoga (Chanting by Pujya Swami Dayananda)Lecture12.1
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77a Gita 10.1-3 Introduction to the glories of BhagavanLecture12.2
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77b Gita 10.4-5 All dispositions and emotions are from BhagavanLecture12.3
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77c Gita 10.1-5 Q and A (Sadhana in Vedanta, Doing the right thing as jury, When people think you should not forgive etc )Lecture12.4
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78a Gita 10.6-7 Knowing the vibhuti of BhagavanLecture12.5
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78b Gita 10.8-9 What do wise people know about me and how does it show in their life?Lecture12.6
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78c Gita 10.6-9 Q and A (Vegetarianism, Socialising/Social pressure etc)Lecture12.7
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79a Gita 10.10-11 Whom does Bhagavan give knowledge to and what does he destroy?Lecture12.8
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79b Gita 10.12-19 Arjuna summarising his understanding of Bhagavan and making a requestLecture12.9
-
79c Gita 10.10-19 Q and A (sharing of one’s life vibhutis and the question of creation)Lecture12.10
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80a Gita 10.20 Aham AtmaLecture12.11
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80b Gita The conscious being is free from roles (Guided meditation)Lecture12.12
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80c Gita 10.20 Q and A (Responses to meditation etc)Lecture12.13
-
81a Gita 10.21-23 Bhagavan’s vibhutis beginLecture12.14
-
81b Gita 10.24-26 Bhagavan’s vibhutis continueLecture12.15
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81c Gita 10.21-26 Q and A (Balance, Japa, Samskaaras, Where do thoughts come from?)Lecture12.16
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82a Gita 10.27-29 Bhagavan’s vibhutis – Uchhaishravasa till Yama who disciplinesLecture12.17
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82b Gita 10.30-32 Bhagavan’s vibhutis – Prahlada till Vada-discussionLecture12.18
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82c Gita 10.27-32 Q and A (the how of creation, the why of Bhagavan Krishna’s list)Lecture12.19
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83a Gita 10.33-35 Vibhutis – A among the letters till the Spring seasonLecture12.20
-
83b Gita 10.36-42 Vibhutis – Game of dice etc All vibhutis are meLecture12.21
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83c Gita Vibhuti garland of blessingLecture12.22
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-
Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 10
-
Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga (Chanting by Pujya Swami Dayananda)Lecture13.1
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84a Gita 11.1-16 Arjuna’s request to see the cosmic form and Bhagavan’s responseLecture13.2
-
84b Gita Garland of Vibhutis and Q and ALecture13.3
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85a Gita 11.16-24 Arjuna awestruck by the cosmic formLecture13.4
-
85b Gita 11.25-33 Arjuna getting afraid, Krishna tells him to be a ‘nimitta’Lecture13.5
-
85c Gita 11.16-33 Q and A What is the point of this chapter?Lecture13.6
-
86a Gita 11.34-40 Arjuna doing namaskaar to the cosmic form and sharing his wonderLecture13.7
-
86b Gita 11.41-54 Arjuna apologises for being casual, the return of Bhagavan to the Krishna form and the importance of bhaktiLecture13.8
-
87a Gita 11.55 Clarification about offering karma to BhagavanLecture13.9
-
87b Gita Ch 11 Discussion – Being an instrumentLecture13.10
-
-
Bhagavad Gita Chapter 12 Bhakti Yoga 16
-
Bhagavad Gita Chapter 12 Bhakti Yoga (Chanting by Pujya Swami Dayananda)Lecture14.1
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87c Gita 12.1-2 Arjuna’s question – Is meditating on Bhagavan or Brahman better?Lecture14.2
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88a Gita 12.3 The one who meditates on Brahman gains meLecture14.3
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88b Gita 12.4-5 and QnA The maturity and mastery of a person who meditates on BrahmanLecture14.4
-
89 Guru stotram on the eve of Guru PurnimaLecture14.5
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89a Gita 12.6-7 What does karma yoga with upaasana do?Lecture14.6
-
89b Gita 12.8-9 If karma yoga with upaasana is difficult what to do?Lecture14.7
-
90a Gita 12.9-10 Why Abhyaasa yoga (Ashtanga Yoga) is helpful for mastering the mindLecture14.8
-
90b 12.11-12 The ways of relating to Bhagavaan (Sequence of maturity)Lecture14.9
-
91a Gita 12.13 Signs of a jnani bhaktaLecture14.10
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91b 12.14-15 Signs of a jnani bhakta (contd.)Lecture14.11
-
91c Gita 12.13-15 Q and A Do Vedantins have extra miseryLecture14.12
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92a Gita 12.16 Qualities of the bhaktaLecture14.13
-
92b Gita 12.17-18 Qualities of the bhakta (contd.)Lecture14.14
-
92c Gita 12.18-20 Glory of bhakta and shraddha incl Q and ALecture14.15
-
93 Gita Ch 12 Group discussion – some observationsLecture14.16
-
-
Bhagavad Gita Chapter 13 Kshetra-Kshetrajna vibhagah yoga 37
-
Bhagavad Gita Chapter 13 (Chanting by Pujya Swami Dayananda)Lecture15.1
-
94a Gita Quick recap Ch 1 – 12Lecture15.2
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94b Gita 13.1-2 The kshetram (field) and kshetrajna (knower of the field)Lecture15.3
-
94c Gita 13.1-2 Q and A Am I the thoughts of the mindLecture15.4
-
95a Gita 13.3-6 More about the Kshetram, fieldLecture15.5
-
95b Gita 13.3-6 Guided Meditation on the Kshetra and kshetrajnaLecture15.6
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95c Gita 13.3-6 Q and A Sequence of manifestation, Knowing = BeingLecture15.7
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96a Gita 13.7 Intro to Value of ValuesLecture15.8
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96b Gita 13.7 Values contd. and AmanitvamLecture15.9
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97a Gita 13.7 Values are universal but not absolute Adambhitvam – absence of non pretensionLecture15.10
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97b Gita 13.7b Values contd. Ahimsa-non harming, Kshanti – AccommodationLecture15.11
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97c Gita 13.7c Values QnA Fear of hurting the other, What if the other does not give the same importance to the value like me?Lecture15.12
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98a Gita 13.7 a Values – Aarjvam, AcharyopaasanamLecture15.13
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98b Gita 13.7b ShauchamLecture15.14
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98c Gita 13.7c Values Q n A Applying the values etcLecture15.15
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99a Gita 13.7 Values – Sthairyam – SteadinessLecture15.16
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99b Gita 13.7b Atmavinigraha – Mastery of the mindLecture15.17
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99c Gita 13.8 Indriyaartheshu Vairagyamssion towards the sense objectsLecture15.18
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99d Gita 13.8 Anahankaara – Absence of prideLecture15.19
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99e Gita 13.8 Q n ALecture15.20
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100 a Gita 13.8 Janma-mrtyu-jara-vyaadhi-dukha-dosha-anudarshanam Seeing clearly the defects of pain in birth, death, old age and diseaseLecture15.21
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100b Gita 13.9 Asaktih-Absence of sense of ownership and Anabhishvangah – Absence of obsession towards the child, partner house and the likeLecture15.22
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100c Gita 13.8-9 Q and A Give and take in relationships, Parenting, Friendships drifting apart etcLecture15.23
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101a Gita 13.9 Nityam cha samachitatvam ishtanishtoppapatishu – Evenness of mind re-desirable and undesirableLecture15.24
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101b Gita 13.10 Mayi cha ananya-yogena-bhakti-avyabhicharini, viviktadesha-sevitam, aratih-janasamsadi (unswerving devotion, resorting to quiet place, no longing for companyLecture15.25
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101c Gita 13.9-10 Q and A (Is Gita primarily psychological, Subjectivity of truthLecture15.26
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102a Gita 13.11 Overview of values and Tattva-jnanartha-darsanam – Purpose of knowledge, Adhyatma-jnana-nityatvam – constancy and commitmentLecture15.27
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102b Gita 13.12 Intro to jneyam and Role play of encouragement to have a variety of supportive responses in one’s toolkitLecture15.28
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103a Gita 13.13 Brahman is everything and Question about application of ValuesLecture15.29
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103b Gita 13.14 Brahman is nirguna (without attributes)Lecture15.30
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103c Gita 13.13-14 Q and A (Values, Brahman – Atma etc)Lecture15.31
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104a Gita 13.13-14 I am Brahman (Guided Meditation)Lecture15.32
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104b Gita 13.15 Brahman is inside and outsideLecture15.33
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104c Gita 13.16-18 Brahman remains undivided, Light of all lights, My devoteeLecture15.34
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104d Gita 13.15-18 Q and A (Is Awareness a part of the brain etc)Lecture15.35
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105a Gita 13.19-20 Introduction to Purusha and PrakrtiLecture15.36
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105b Gita 13.21-23 What happens to the one who knows Purusha and Prakrti clearly?Lecture15.37
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* श्लोक २६ *
कामक्रोधवियुक्तानां यतीनां यतचेतसाम् ।
अभितो ब्रह्मनिर्वाणं वर्तते विदितात्मनाम् ॥ २६॥
The word यती refers to संन्यासी, not the animal ‘yeti’ found in Nepal.
So for these यती-s, what is an important feature about them is that they are free from काम and क्रोध i.e. free from binding desire and anger.
यतचेतसाम् –
The चेतस्/mind is well mastered.
So for them, विदितात्मनाम् – they know the vision, they know the self, and for them there is ब्रह्मनिर्वाणम् |
अभित: – both here and in the hereafter, in the sense there is no rebirth.
So, this chapter at several places is mentioning freedom from binding desire and anger. You will see this as a theme across the श्रीमद् भगवद्-गीता | And one would think well you mentioned it once भगवान् श्री कृष्ण, why are you repeating it again and again?
Because it requires repetition. Because it has such an influence in my life.
We like to think that we are free, but we are slaves to our binding desires. This must happen, I must have this, or I shouldn’t have it.
And naturally anger is not very far away. Whenever desires are not fulfilled, you don’t know from where this reaction came, but it’s there.
A lot of our reaction- either anger, or helplessness, or sadness, anxiety, भय/fear is linked to रागद्वेष |
And some of it, maybe most of it may be related to this lifetime. Some of it are संस्कार-s from previous lifetimes.
If you’re not able to explain the intensity of certain reactions and you have done some digging into your subconscious mind also, it is possible. This happens very often to meditators. People who have been meditating for a long period of time, they will get some memory and then they will wonder whether it’s from this lifetime or a previous lifetime, because there’s no chance that it happened in this lifetime. So it can happen. But one should not be afraid of meditation. It can stir up some things, but like all forms it will have its dance, and it will go away.
That much one will learn when one is engaging constructively with the mind.
So they(यती) have worked on their desire, they worked on their anger. How? कर्म योग बुद्धि: |
On the one hand of course, an inquiry into the intensity of desire one has.
Some desires are important for us to fulfill before we can really be free of them. Some desires you can wish away, by mere inquiry. But in the fulfillment of the desire, please bring कर्म योग बुद्धि: |
Recognize that the राग you have is also sustained by the psychological order that is ईश्वर, it’s not your fault.
You may have built it up. You have your unique contribution of course, but don’t take it out on yourself.
And so with the राग, align it with धर्म, offer your कर्म to ईश्वर, and learn to accept results.
And the starting point is that I accept that I cannot accept. Then, I am willing to accept. Maybe I can do the ‘a’ of accept. So, little by little.
But this only happens when we see the impact of resistance on your body, on your mind. You’re fighting, you’re fighting. Fighting yourself, fighting the world. Who’s on your side? No one.
So in the name of self improvement we have caused enough damage to ourselves. Not required.
+Quick exercise+
Paper and pen/pencil are needed. Draw a wall in the middle of the paper. The wall is a fortress-type wall, with a semi-circular hollow, so that there is a space inside the wall, and then there is space outside the wall. Make this wall covering the entire page, all across the page, so that there is no space to go on the left or the right.
Now, draw yourself~ like a stick figure, on the inside of the wall. The wall stands for your protection, your armor, whatever that armor is.
Now, bring to mind three to five hurtful statements that have been made about you which you have internalized; you believe it to be true. And those statements, you put on the outside of the wall.
And whatever these sentences are, we don’t need to know. It is as far as possible away from the drawing of you. You can make it very small font also. It is outside of you. Even if you have carried it for a very long time, for months, for years.
So, with a deliberate conscious intention, I refuse to carry this without the other person paying the rent for me carrying this in my head.
I keep external what is external.
Somebody said something. That somebody is external to me. Of course the person was very close once upon a time. It is information. Maybe it was true. Maybe it’s not. Maybe the intensity of it was highly exaggerated. Maybe not. We don’t know. We keep it outside.
I refuse to allow myself to internalize something that puts me down.
* श्लोक २७ *
स्पर्शान्कृत्वा बहिर्बाह्यांश्चक्षुश्चैवान्तरे भ्रुवो: ।
प्राणापानौ समौ कृत्वा नासाभ्यन्तरचारिणौ ॥ २७॥
* श्लोक २८ *
यतेन्द्रियमनोबुद्धिर्मुनिर्मोक्षपरायण: ।
विगतेच्छाभयक्रोधो य: सदा मुक्त एव स: ॥ २८ ॥
In verses 27 and 28, भगवान् श्री कृष्ण is introducing us to meditation. And He starts off by saying something which is so obvious, it doesn’t even need any stating.
बाह्यान् – what is external to you,
बहि: कृत्वा – keep it external.
स्पर्शान् – objects.
So, when He says external objects, people are also included. Because that person is an object of awareness for you.
So if I’m getting ready to meditate, then an important discipline is learning to keep the external, external. But this is all a big mishmash. Internal, external, everything is a big mix-up.
The act of leaving our footwear outside the meditation hall, or outside a lot of Indian homes, maybe other Eastern homes perhaps, is a very nice act. It’s got to do with dirt impurities, and all of that.
But suppose you’re going to a party and maybe you wear different shoes~ party shoes, or stilettos, or whatever. You’re getting into the role. Or whatever is your power dressing, you wear certain footwear. You get into the role.
Then once you leave the footwear, you’re not playing that role.
It’s a simple ritual we do.
In the meditation hall when you walk in, all roles are left behind. It’s not that you have said goodbye to everyone. No. For now, for 10 minutes, 15 minutes, or whatever be the length of time, I am not a mother, I am not a parent, I am not a professional, I’m not the son, or the daughter, or whatever.
I am a simple person.
Scary, for some. Why? Because a lot of our strength, we believe comes from the identity that’s fulfilling for us. It makes us feel like we are making a big difference in this world.
What does it mean to be a simple person? No, no, I don’t want to be. Well, that’s really what we need. It’s the person who is in and through all the roles, who drops the roles, or picks up the roles. Simple person, conscious being.
So by this exercise that we just did, we are deliberately keeping what is external, external. It’s difficult to discern when people who’ve been very close to us have said certain hurtful things and you just swallowed everything the person said, because of your love, affection, respect for the other person.
But objectivity lies in recognizing that maybe some of it is not true. Some of it was over exaggerated. So one is objective. Maybe it’s possible, maybe I was a jerk, maybe. But that doesn’t mean that that applies throughout my entire life. Or maybe I was irresponsible. And that person said, and that really hurt. Maybe about that incident, but not about me, which describes me.
And so these people, they sit in our heads and travel wherever we go, without even a visa, without a passport. Free travel across all borders. So it’s nice to carry the ones we are fond of, always there in our hearts and our minds.
But certain unresolved issues with certain people we carry it, we torture ourselves.
It was bad enough that that person said it once, twice, thrice, but we ensure we are repeating it every day for 10 years and more. Because we need closure.
So please do whatever process you need. If you want you can talk with Swaminiji to initiate the process.
So learning to do this itself, allows you to focus on who you are.
And that’s what He says-
that you keep the eyes~ चक्षु:,
अन्तरे भ्रुवो:~ between your eyebrows.
So you close your eyes.
Why do we close our eyes in meditation? We can have open eye meditation also.
Initially it’s important to close your eyes because deliberately you are stopping associative thinking.
Like right now if you just look around in your room, you look at just one thing, it will set a series of thoughts- Yeah, actually I’m not very happy with the position of this object. I think I should change it a little bit. Maybe that also needs changing. Maybe I should just refurbish this whole setup. Or actually- Oh, I forgot to water the plants.
So, initially in meditation if you keep your eyes open and you try to meditate, you will have this jumping- what people refer to as monkey mind; Swaminiji doesn’t use that term too often.
But you jump jump jump from one thought to another to another to another. And so deliberately we close our eyes, so no visual stimuli.
And then what do we do?
This प्राण and अपान | So the inhalation and the exhalation,
समौ कृत्वा – So if you are inhaling to a count of four, you also exhale to a count of four.
नासाभ्यन्तरचारिणौ – you’re allowing this rhythmic breathing to go on.
One should recognize that the five प्राण-s are a part of सूक्ष्मशरीर |
सूक्ष्मशरीर/ subtle body has 17 factors- 5 प्राण-s, 5 कर्मेन्द्रिय-s/organs of action, 5 ज्ञानेन्द्रिय-s/organs of knowledge, the अहंकार/बुद्धि: and मन:|
So a very effective way of quietening the mind is with the help of प्राण | You may try to work yourself into a sense of peace and quiet. But it is a lot more easier, if you just do this- what is also referred to Anulom-Vilom.
You may still need to deal with some things and that also will happen through some psychological processing, but this is a very good method.
Why? Because it’s tapping into the सूक्ष्मशरीर | It’s stabilizing the प्राण, so then all the other aspects, particularly अहंकार/बुद्धि: is also quietening down.
So the one who has at the seat of meditation, learnt to keep external things external, and done these kinds of practices, so basically a person who can be contemplative,
यतेन्द्रियमनोबुद्धि: – who has mastered the organs of action,
For what? Why so much mastery required? So that you can use the body and mind for whatever are your pursuits.
मोक्षपरायण: – for whom मोक्ष is the ultimate end, the ultimate commitment.
Because productivity for productivity sake just falls apart- you just burn out in the name of productivity & efficiency. And so what? So what if you are productive? So what if you are efficient? So what about it? If you’re still feeling limited, if you still feel like something’s not right. Then what’s the point?
So, all the efficiency, the mastery is all so that we are able to see the truth of who we are. Nothing less will satisfy us anyway.
So सदा मुक्त: एव स: – this person is always liberated. Always liberated means was always liberated, and then of course knows the truth.
So from whom, इच्छा भय क्रोध,
विगत – has gone away, it has sped away.
Relative mastery of fear and anger is very important. So if you’re trying to master anger you need to be able to express your emotions first. A lot of us don’t even express. This is something Swaminiji will likely do a workshop on because it needs a lot of elaboration, maybe some exercises and all of that.
In the past Swaminiji has done the Bhaava series ( 4 lectures available on YouTube ~ https://www.youtube.com/playlist?list=PL5vNI4hvD69p-VPfHM8Jn6AXjye-5csXp).
Swaminiji suggests that we go through these lectures.
There are many aspects of emotional mastery. One of which is self-expression.
E.g. We are so afraid of our anger that we don’t express it, but it’s important to express it. Don’t victimize the other person, but you can express it. You can express it to yourself if it’s inappropriate to express it to the other. So the mastery involves- that I will express my anger, but I will not victimize the other.
Those who know Swami Chinmayanandaji, or who have heard of him, people will get scared of him. Why? Because he would have these anger outbursts. Some people would wonder- how it’s possible, such a wise person given to such anger outbursts. And in the next second after the anger outburst, he could be very warm, very loving.
So sometimes anger has a function to play.
So we are not aiming for absence of anger. We are aiming for mastery of anger. That anger doesn’t have me, I can choose to be angry.
When you see some of the abuse of freewill in terms of injustice and suffering, if you’re not angry one would worry, because you’re not allowing yourself to even feel emotion.
Human body, human medium~ emotion is natural. And emotions are our greatest glory actually, we have to see it that way.
So for this wise person, सदा मुक्त: – this person is ever-free.
Then the last verse, which is referring to ऐक्यम्/oneness, speaking about ईश्वर-
* श्लोक २९ *
भोक्तारं यज्ञतपसां सर्वलोकमहेश्वरम् ।
सुहृदं सर्वभूतानां ज्ञात्वा मां शान्तिमृच्छति ॥ २९॥
ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु
ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे
संन्यासयोगो नाम पञ्चमोऽध्यायः ॥ ५ ॥
After speaking about ध्यानम्, भगवान् doesn’t say ध्यात्व~ meditating on the truth. No.
भगवान् says-
मां ज्ञात्वा ~ Knowing Me,
शान्तिमृच्छति ~ you will gain,
You will gain what? शान्ति |
This is not शान्ति as in a thought of peace. This is despite conflict, or whatever there is, That I am that शान्ति: i.e. the nature of the आत्मा |
मां ज्ञात्वा ~ Knowing Me.
So how to know भगवान् ?
He is saying as भोक्तारम् |
भोक्त we generally translate as experiencer.
Here, it is referring to the one that sustains. The one that sustains all the laws, all the principles, all the processes, especially all कर्म – so यज्ञ & तपस्, both referring to कर्म |
So यज्ञ referring to any kind of ritual. This we have already seen in Chapter Four- how different kinds of कर्म can be transformed into a यज्ञ ~ from eating, drinking, breathing, and so on. So the one who sustains all this कर्म, and तपस्, all kinds of disciplines,
who is सर्वलोकमहेश्वरम् – the Lord of all.
So, महा-ईश्वरम् – the one who is so big, that big loses its meaning.
Okay, so बृहत् धातु ~ big, ब्रह्मन्, like that.
So that ब्रह्मन् or ईश्वर who sustains everything,
knowing me as that ईश्वर who wishes well for you.
सुहृद्-
सुहृद् is a very nice word. Little of a tongue twister in terms of pronouncing, it doesn’t have a vowel.
सुहृद् means one who wishes you well, even without you reciprocating the person’s actions.
Like the one who will do a lot for you, whether you acknowledge it, appreciate it and even downright ignore, insult, humiliate ~ भगवान् |
भगवान् still continues to give, continues to preside over the laws of कर्म and all the flow of blessings that are there in our lives.
So if you know of anyone who is more rich, more good-looking, more intelligent, has more money and so on, you don’t want to really spend too much time knowing that person because it makes you feel less.
But here, the one who sustains me, the one who is the Lord of all beings.
Knowing me~ भगवान् कृष्ण is talking as भगवान् obviously.
The person gains that peace or recognizes the आत्मा as that शान्ति which accommodates all forms.
So it’s an equivalent of what is in तैत्तिरीय-उपनिषद् – ब्रह्मविदाप्नोति परम् (२.१.१) – the one who knows ब्रह्मन्, gains ब्रह्मन्; so those kinds of मंत्र-s.
So the one who knows भगवान् as this, because you don’t know भगवान् as someone external to you.
It may start off that way. But you see that you don’t know where you begin and where you end.
Anything you claim to be yours, it is ईश्वर |
No, no, my body ~ it’s all पञ्चमहाभूत ईश्वर |
No, no my mind, you don’t know how complicated my mind is. That’s also pervaded by ईश्वर |
All my achievements ~ pervaded by ईश्वर |
All my complexities ~ pervaded by ईश्वर |
All my unpleasant thoughts ~ that also pervaded by ईश्वर |
All my experiences- good, bad, ugly ~ pervaded by ईश्वर |
All the experiences that are yet to come ~ that also pervaded by ईश्वर |
Then, where are you? Where do you begin? Where do you end? All the way ईश्वर |
So recognizing this to be so; Knowing Me.
Then, how every chapter ends-
ॐ is the only reality. ॐ तत् सत् |
So, That which is the basis of all forms, in and through all forms, and even if the forms collapse, That which always is.
So, इति श्रीमद्भगवद्गीतासूपनिषत्सु – so in this श्रीमद्भगवद्गीता, which is not an ordinary text, it has the depth of wisdom of the उपनिषद्-s, which is the end section of the वेद, also referred to as वेदान्त |
And what is there in this श्रीमद्भगवद्गीता is a dialogue between भगवान् श्री कृष्ण and Arjuna ~ संवादे |
Are they talking about the weather and the climate, and political change? No.
ब्रह्मविद्या – they are talking about the reality that is ब्रह्मन्, and also the discipline that is referring to mastery.
So this chapter, the theme of which was संन्यास-योग, kind of a summary of Chapter 2nd, 3rd and 4th,
नाम पञ्चमोऽध्यायः – 5th chapter.
ॐ