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Opening and closing prayer-chants 4
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Prayer-chant unto the guruparamparāLecture1.1
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Prayer-chant unto Bhagavān KṛṣṇaLecture1.2
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1 a Sankalpa for the Gita Amrtam courseLecture1.3
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Prayer-chant for the well being and prosperity of the worldLecture1.4
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Bhagavad Gita Dhyaanam 6
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1 b Freedom from seekingLecture2.1
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1 c Bhagavad Gita Dhyaanam verse 1Lecture2.2
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1 d Q &ALecture2.3
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2 a Bhagavad Gita Dhyaanam (verses 2 – 4)Lecture2.4
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2 b Bhagavad Gita Dhyaanam (verses 5 – 9)Lecture2.5
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2 c The context of the Gita – a glimpse of the MahabharataLecture2.6
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Bhagavad Gita Chapter 1 9
Chanting only of Chapter 1 by Pujya Swami Dayananda ji
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Bhagavad Gita Ch 1Lecture3.1
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3 a The opening of the Gita 1.1-1.9Lecture3.2
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3 b The armies on both sides 1.10-1.20Lecture3.3
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3 c How to study and do sadhana of VedantaLecture3.4
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3 d Q & ALecture3.5
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4 a The situation of Arjuna 1.21-1.35Lecture3.6
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4 b Arjuna’s conflict and sorrow 1.36-47Lecture3.7
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4 Gita Q & ALecture3.8
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How to use the Slack communityLecture3.9
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Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
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Bhagavad Gita Ch 2 chanting by Pujya Swami DayanandaLecture4.1
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5 a Arjuna’s topical problem 2.1-2.7Lecture4.2
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5 b Arjuna’s transformation from friend to shishya and request for shreyas (moksha)Lecture4.3
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5c Q & ALecture4.4
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Overview of the ShaastraLecture4.5
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6 a Arjuna qualified with viveka and vairagyaLecture4.6
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6 Q and ALecture4.7
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7 a The teaching begins 2.11-2.13Lecture4.8
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8 a Guided meditation (Attitude to sukha and dukha) 2.14Lecture4.9
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8 b Who is fit for liberation 2.14-15Lecture4.10
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8 c Satyam (and mithya) 2.16Lecture4.11
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9 a Guided meditation (Panchamahabhutas and connectedness)Lecture4.12
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9 b Sat – all pervasive and indestructible 2.17-18Lecture4.13
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9 c Q & ALecture4.14
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10 a The one who knows the Atma to be neither the karta (doer) nor the bhokta (experiencer) 2.19-20Lecture4.15
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10 b Nature of the Atma 2.21-23Lecture4.16
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10 c Q & A (2.19-23)Lecture4.17
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11 a Neither Atma can be grieved for nor Anatma which is ever changing 2.25-29Lecture4.18
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11 b Q & A and a delightful enactment of the Atma and the two bodies (sthula and sukshma sharira)Lecture4.19
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12 a Atma is no cause for grief 2.30Lecture4.20
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12 b Arjuna ‘s svadharma as a kshatriya (and our svadharma) 2.31-39Lecture4.21
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12 c Q & A (Expecting moksha from being a perfect parent, Career choice, Dharma conflict etc)Lecture4.22
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13 a Introduction to Karma Yoga and clarity on self knowledge being the solution 2.39-43Lecture4.23
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13 b Q & A (Is samadhi experience enough? , If moksha is not my only goal 2.39-43 )Lecture4.24
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14 a Glimpse of being a master (Atmavaan) 2.45-46Lecture4.25
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14 b Choice in Karma but not in result (Famous verses) 2.47-48Lecture4.26
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15 a Karma Yoga – attitude to action and its results 2.48-50Lecture4.27
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15 b Group Discussion and insights – The classification of the day into the four pursuits – Dharma/Artha/Kaama/,MokshaLecture4.28
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16 a Group discussion and insights – What happens when one is money/partner/work/children obsessed?Lecture4.29
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16 b How can one have it all – money/partner/work/children? By Being Dharma centredLecture4.30
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16 c Freedom from bondage of karma 2.51 and Q & ALecture4.31
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17 a Karma Yoga in relationshipsLecture4.32
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17 b How Karma Yoga helps in self knowledge, Vairagya towards alternatives and Arjuna’s question about a wise personLecture4.33
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17 c Q & A (Managing employees, Distractedness, Clash of roles, Dealing with a dominating personLecture4.34
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18 a Signs of a wise person and Mastery 2.56Lecture4.35
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18 b Mastery of the mind and senses 2.57-58 (incl Q and A)Lecture4.36
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18 c How do you feel loved? (Podcast episode link) – Supplementary listeningLecture4.37
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19 a Mastery of the mind and senses 2.59-61Lecture4.38
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19 b Understanding the framework of anger(Dwelling on sense object-Attachment-Anger-Loss of memory of learning-Destruction of person)Lecture4.39
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19 c Discussion on Kaushalam and Samatvam (Duty, Road rage, Resolving misunderstanding)Lecture4.40
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20 a Self mastery and tranquility 2.64-66Lecture4.41
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20 b The vision of a wise person and the sadhana of self mastery (audio has some disturbances)Lecture4.42
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20 c Q & A (Roles etc) (audio has some disturbances)Lecture4.43
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Questions for reflection and making notes on Chapter 2 0 questionQuiz4.1
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21 a The connection of self mastery and inner dialogue with the younger you (incl. guided meditation)Lecture4.44
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Wrap up on Chapter 2 – Kaushalam, Clear understanding of why Vedanta is a solution, Managing a strong desire for marriage, Expectations from our childrenLecture4.45
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Bhagavad Gita Chapter 3 22
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Bhagavad Gita Chapter 3 chanting by Pujya Swami DayanandaLecture5.1
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22 Arjuna ‘s doubt, ‘If knowledge is better than action why prompt me to do karma?’ 2 Lifestyles 3.1-5Lecture5.2
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23 a Quiet appearance but false front & Why karma yoga is better than karma 3.6-7Lecture5.3
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23 b Why karma is superior to inaction & Karma transformed into yajna 3.8-9Lecture5.4
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23 c Q & A (How much work is too much, Objectivity wrt pursuits )Lecture5.5
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24 a Karma as Yajna and recognition of Devatas 3.10-11Lecture5.6
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24 b Karma as pervaded by Veda 3.12-15Lecture5.7
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25 a Contribution to the cosmic wheel and the contentment of a wise person 3.16-18Lecture5.8
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25 b Why perform karma, Janaka, the wise king and role models 3.19-21Lecture5.9
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25 c Gita Q & A (Japa, Time for Vedanta, Delegation etc)Lecture5.10
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26 a Gita 3.22-25 No karma to be done by Bhagavan but still karma is doneLecture5.11
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26 b Gita 3.26-28 Karma impelled by Prakrti’s gunasLecture5.12
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26 c Q and A (Dharma, Rebirth)Lecture5.13
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27 a How can the wise person engage with those who are deluded by prakriti and its gunas and How to fight ?Lecture5.14
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27 b The role of shraddha in learning and how prakriti affects a wise personLecture5.15
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27 c Don’t some under the spell of ragas and dveshasLecture5.16
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27 d Discussion – Handling Differences, Managing ragas and dveshasLecture5.17
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28 a Svadharma is better than paradharma and the problem of (binding) desireLecture5.18
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28 b Knowledge (as though) clouded by binding desire and Atma untouched by it allLecture5.19
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28 c Guided meditation (Saakshi)Lecture5.20
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28 d Discussion (Processing a situation, The 4 aspects of a mind etc )Lecture5.21
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29 Ch 3 Discussion after small groups discussionLecture5.22
-
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Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
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Bhagavad Gita Chapter 4 chanting by Pujya Swami DayanandaLecture6.1
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30 a Greatness of the parampara 4.1-3Lecture6.2
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30 b The Why and What of an Avataara 4.4-8Lecture6.3
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30 c Gita 4.1-8 (Can a non sannyasi get jnanam and Can giving up desires lead to jnanam)Lecture6.4
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31 Discussion on the value of Dharma by looking at AdharmaLecture6.5
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32 a Reality of an Avataara and Levels of reality 4.9Lecture6.6
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32 b Taking refuge in Bhagavan and his blessings 4.10-12Lecture6.7
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32 c Gita 4.9-12 (Q and A) (Bindi, Dharma and religiosity etc)Lecture6.8
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33 a The Four fold Varna system 4.13Lecture6.9
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33 b Bhagavan Krishna as Karta and AkartaLecture6.10
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33 c Gita 4.13-15 (Q & A Vrata etc )Lecture6.11
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34 a Gita 4.16-17 What is karma and akarma?Lecture6.12
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34 b 4.18 The vision of a wise person about karma and akarmaLecture6.13
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34 c Gita 4.16-18 (Q & A – Work role, Healing karma etc)Lecture6.14
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35 a Atma as akarta and abhogta (non-doer and non experiencer) 4.18-19Lecture6.15
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35 b Aspects of Jnanam and lifestyle of grahastha and sannyasi 4.20-21Lecture6.16
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35 c Gita 4.18-21 Q & A (Clarifications of Akarta, Vedanta as a perspective, Being assertive)Lecture6.17
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36 Gita 4.22-25 Attitude of a wise person wrt gain/loss and life as yajnaLecture6.18
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37 a Gita 4.26-27 Self mastery of senses as yajna and Chariot imageryLecture6.19
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37 b Gita 4.28 Yajnas – Dravya, Yoga, Svadhyaaya etcLecture6.20
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37 c Gita 4.26-28 (Q & A – Social media response, You are bigger than your pain etc)Lecture6.21
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38 a Gita 4.29-30Lecture6.22
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38 b Gita 4.31-33Lecture6.23
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38 c Gita 4.29 – 33 (Q & A Soham, Misinterpreting the verse)Lecture6.24
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39 a Gita 4.34 How to relate to a teacher for knowledgeLecture6.25
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39 b Gita 4.35-38 The result of knowledge and What if one is a paapi?Lecture6.26
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39 c Gita 4.34-38 (Q and A – Making amends etc )Lecture6.27
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40 a Gita 4.39Lecture6.28
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40 b Gita 4.39 contd.Lecture6.29
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40 c Gita 4.40-4.42 (plus Q and A)Lecture6.30
-
-
Bhagavad Gita Chapter 5 Sannyasa Yoga 20
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Bhagavad Gita Chapter 5 chantingLecture7.1
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41 a Gita 5.1-3 Sannyasa or Karma Yoga – Which is better? aLecture7.2
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41 b Gita 5.4 Are Sannyasa and Karma Yoga same?Lecture7.3
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41 c Assignment on Identifying Life prioritiesLecture7.4
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42 Discussion on Life prioritiesLecture7.5
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43 a The goal of Sannyasa and Karma Yoga as a lifestyle is oneLecture7.6
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43 b Vision of a wise person despite performing actionsLecture7.7
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43 c Gita 5.5-9 Reflections and discussionLecture7.8
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44 a Gita 5.10 The wise one who is not affectedLecture7.9
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44 b Gita 5.11-12 How do karma yogis perform karmaLecture7.10
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44 c Gita 5.13-14 Where does the wise being live and how?Lecture7.11
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45 a Gita 5.15-16 Atma is not affected by punya/paapaLecture7.12
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45 b Gita 5.17 Levels of commitmentLecture7.13
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45 c Gita 5.18 How does the wise person look upon a Brahmana, a cow etc Q & ALecture7.14
-
46 a Gita 5.19-20 Freedom from the cycle of birth and death and extremes of emotionLecture7.15
-
46 b Gita 5.21-23 The gain of happiness that does not change and the transitory nature of experiential happinessLecture7.16
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46 c Gita 5.19-23 Q & ALecture7.17
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47 a Gita 5.24-25 Videha mukti and the sukha of a wise personLecture7.18
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47 b Gita 5.27-29 Introduction to Dhyaanam and AikyamLecture7.19
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47 c Gita 5.24-29 Q & A (Imp of Asana, Desire fulfilment,Lecture7.20
-
-
Bhagavad Gita Chapter 6 Dhyaana Yoga 15
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Bhagavad Gita Chapter 6 chantingLecture8.1
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48 Gita 6.1-3 Who is a Sannyasi and a yogi?Lecture8.2
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49 Gita 6.4 Yogi has freedom from dependenceLecture8.3
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49 b Gita 6.5-6 Being a friend to oneselfLecture8.4
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50 a Gita 6.7 Being a jitatma and free from oppositesLecture8.5
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50 b Gita 6.8-9 A yogi ‘s attitude towards objects and peopleLecture8.6
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51 a Gita 6.10 The preparation of Karma Yoga for a meditatorLecture8.7
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51 b Gita 6.11-14 Initial preparatory steps (place, asana etc)Lecture8.8
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52 Gita 6.15 Who is an accomplished personLecture8.9
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53 Gita 6.19-20 The mind of a yogiLecture8.10
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54 Gita 6.21-23 Reveling in oneself and Dissociation from the association with sorrow (3rd definition of Karma Yoga)Lecture8.11
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55 Gita 6.24 – 28 Dissociation from the association with sorrow and benefits of DhyaanamLecture8.12
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56 Gita 6.29 – 30 The vision of oneness/samenessLecture8.13
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57 Gita 6.31-34 The wise person and Arjuna’s question about not seeing the visionLecture8.14
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58 Gita 6.36 – 47 What happens to one who did not complete his Vedanta journey and praise of a yogi?Lecture8.15
-
-
Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
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Bhagavad Gita Chapter 7 Chanting by Pujya Swami DayanandaLecture9.1
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59 Gita 7.1-7.6 Introduction to Indirect and Immediate knowledgeLecture9.2
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59b Gita 7.4 – 7.6 Nature of IshvaraLecture9.3
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60a Gita 7.7 – 7.9 Manifestations of IshvaraLecture9.4
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60b Gita 7.10-11 Manifestations of Ishvara contd.Lecture9.5
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60c Gita 7.7-11 Q and ALecture9.6
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61a Gita 7.12-14 Mayashakti and crossing over MayaLecture9.7
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61b Gita 7.15-17 Four Types of devoteesLecture9.8
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61c Gita 7.12-17 Q and ALecture9.9
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62 Gita 7.16 Four kinds of devotees and their world viewLecture9.10
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62b Gita 7.18-20 Which among the devotees is one with IshvaraLecture9.11
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62c Gita 7.18-20 Q and A (Why more don’t take to Vedanta, Readiness, Journey of a Jijnasu etc)Lecture9.12
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63a Gita 7.21-22 How Bhagavan makes the shraddha strongerLecture9.13
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63b Gita 7.23-25 Why and what do people not know about Bhagavan?Lecture9.14
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63c Gita 7.21-25 Q and A (How shraddha for rituals grows)Lecture9.15
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64 Gita 7.26-30 How do devotees seek Bhagavan?Lecture9.16
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-
Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
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Bhagavad Gita Chapter 8 Chanting by Pujya Swami DayanandaLecture10.1
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65 a Summary of first seven chaptersLecture10.2
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65 b Gita 8.1-5 Arjuna’s question about Brahman and what happens when a person diesLecture10.3
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65 c Gita 8.1-5 Q and ALecture10.4
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66 a Gita 8.5-8.6 Whom to remember before dying ?Lecture10.5
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66b Gita 8.7-9 How to remember Bhagavan?Lecture10.6
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66c Gita 8.5-9 Q and A Grieving and HealingLecture10.7
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67 a Gita 8.10-13 How to give up the body (for a yogi and jnani)?Lecture10.8
-
67b Gita 8.14-15 How to reach Bhagavan and what happens after that?Lecture10.9
-
67c Gita 8.10 – 15 Q and ALecture10.10
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68 a Gita 8.16-18 The lifespan of Brahmaji and the nature of the lokasLecture10.11
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68 b Gita 8.19-21 The play of manifest and unmanifestLecture10.12
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68 c Gita 8.16-21 Q and ALecture10.13
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69 a Gita 8.22-24 Who is the limitless purusha and where do meditators of Brahmaloka go?Lecture10.14
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69 b Gita 8.25-28 Where do karmis, mere ritualists go after death and who finally reaches Brahman?Lecture10.15
-
69 c Gita 8.22-27 Q and ALecture10.16
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70 a Gita Ch 8 Q and A (post death rituals)Lecture10.17
-
-
Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
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Bhagavad Gita Chapter 9 Chanting by Pujya Swami DayanandaLecture11.1
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70 b Gita 9.1-2 What is the King of Knowledge and the King of Secrets and why?Lecture11.2
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71 a Gita 9.3 What is required for the knowledge and what happens to those who don’t seek it?Lecture11.3
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71 b Gita 9.4-5 Satyam (and Mithya)Lecture11.4
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71 c Gita 9.3-5 Gita (Q and A)Lecture11.5
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72 a Gita 9.6-8 Nature of Ishvara (and Maya shakti)Lecture11.6
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72 b Gita Despite manifesting Ishvara is unchangingLecture11.7
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72 c Gita 9.6-10 (Q and A)Lecture11.8
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73 a Gita 9.11-12 What happens to the ones who do not recognise Bhagavan as the lord of all beings?Lecture11.9
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73 b Gita 9.13-14 Qualities of the ones who seek Bhagavan ?Lecture11.10
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73 c Gita 9.11-14 Q and ALecture11.11
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74 a Gita 9.15-17 How to worship Bhagavan with jnana-yajna?Lecture11.12
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74 b Gita 9.18-21 How Bhagavan is one and distinct & What happens to people who go to svarga ?Lecture11.13
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74 c Gita 9.15 – 21 (Q and A – People who don’t have viveka, what to do when a person is bitter etc)Lecture11.14
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75 a Gita 9.22 How does Bhagavan support the jnani/mumukshu?Lecture11.15
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75 b Gita 9.23-26 Devotees who are committed to different ends and not Bhagavan; Bhagavan ‘s acceptance of the smallest offeringLecture11.16
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75 c Gita 9.22-26 Q and A (Bhagavan-Sakshi/experiencer)Lecture11.17
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76 a Gita 9.27-28 Which actions to offer to Bhagavan and the resulting maturity from this attitudeLecture11.18
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76 b Gita 9.29-32 ‘I am the same in all’ and different groups of people can still gain BhagavanLecture11.19
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76 c Gita 9.33-34 and Q and A The level of commitment in seeking BhagavanLecture11.20
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Bhagavad Gita Chapter 10 Vibhuti Yoga 22
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Bhagavad Gita Chapter 10 Vibhutih Yoga (Chanting by Pujya Swami Dayananda)Lecture12.1
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77a Gita 10.1-3 Introduction to the glories of BhagavanLecture12.2
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77b Gita 10.4-5 All dispositions and emotions are from BhagavanLecture12.3
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77c Gita 10.1-5 Q and A (Sadhana in Vedanta, Doing the right thing as jury, When people think you should not forgive etc )Lecture12.4
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78a Gita 10.6-7 Knowing the vibhuti of BhagavanLecture12.5
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78b Gita 10.8-9 What do wise people know about me and how does it show in their life?Lecture12.6
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78c Gita 10.6-9 Q and A (Vegetarianism, Socialising/Social pressure etc)Lecture12.7
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79a Gita 10.10-11 Whom does Bhagavan give knowledge to and what does he destroy?Lecture12.8
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79b Gita 10.12-19 Arjuna summarising his understanding of Bhagavan and making a requestLecture12.9
-
79c Gita 10.10-19 Q and A (sharing of one’s life vibhutis and the question of creation)Lecture12.10
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80a Gita 10.20 Aham AtmaLecture12.11
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80b Gita The conscious being is free from roles (Guided meditation)Lecture12.12
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80c Gita 10.20 Q and A (Responses to meditation etc)Lecture12.13
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81a Gita 10.21-23 Bhagavan’s vibhutis beginLecture12.14
-
81b Gita 10.24-26 Bhagavan’s vibhutis continueLecture12.15
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81c Gita 10.21-26 Q and A (Balance, Japa, Samskaaras, Where do thoughts come from?)Lecture12.16
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82a Gita 10.27-29 Bhagavan’s vibhutis – Uchhaishravasa till Yama who disciplinesLecture12.17
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82b Gita 10.30-32 Bhagavan’s vibhutis – Prahlada till Vada-discussionLecture12.18
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82c Gita 10.27-32 Q and A (the how of creation, the why of Bhagavan Krishna’s list)Lecture12.19
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83a Gita 10.33-35 Vibhutis – A among the letters till the Spring seasonLecture12.20
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83b Gita 10.36-42 Vibhutis – Game of dice etc All vibhutis are meLecture12.21
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83c Gita Vibhuti garland of blessingLecture12.22
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-
Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 10
-
Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga (Chanting by Pujya Swami Dayananda)Lecture13.1
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84a Gita 11.1-16 Arjuna’s request to see the cosmic form and Bhagavan’s responseLecture13.2
-
84b Gita Garland of Vibhutis and Q and ALecture13.3
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85a Gita 11.16-24 Arjuna awestruck by the cosmic formLecture13.4
-
85b Gita 11.25-33 Arjuna getting afraid, Krishna tells him to be a ‘nimitta’Lecture13.5
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85c Gita 11.16-33 Q and A What is the point of this chapter?Lecture13.6
-
86a Gita 11.34-40 Arjuna doing namaskaar to the cosmic form and sharing his wonderLecture13.7
-
86b Gita 11.41-54 Arjuna apologises for being casual, the return of Bhagavan to the Krishna form and the importance of bhaktiLecture13.8
-
87a Gita 11.55 Clarification about offering karma to BhagavanLecture13.9
-
87b Gita Ch 11 Discussion – Being an instrumentLecture13.10
-
-
Bhagavad Gita Chapter 12 Bhakti Yoga 16
-
Bhagavad Gita Chapter 12 Bhakti Yoga (Chanting by Pujya Swami Dayananda)Lecture14.1
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87c Gita 12.1-2 Arjuna’s question – Is meditating on Bhagavan or Brahman better?Lecture14.2
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88a Gita 12.3 The one who meditates on Brahman gains meLecture14.3
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88b Gita 12.4-5 and QnA The maturity and mastery of a person who meditates on BrahmanLecture14.4
-
89 Guru stotram on the eve of Guru PurnimaLecture14.5
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89a Gita 12.6-7 What does karma yoga with upaasana do?Lecture14.6
-
89b Gita 12.8-9 If karma yoga with upaasana is difficult what to do?Lecture14.7
-
90a Gita 12.9-10 Why Abhyaasa yoga (Ashtanga Yoga) is helpful for mastering the mindLecture14.8
-
90b 12.11-12 The ways of relating to Bhagavaan (Sequence of maturity)Lecture14.9
-
91a Gita 12.13 Signs of a jnani bhaktaLecture14.10
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91b 12.14-15 Signs of a jnani bhakta (contd.)Lecture14.11
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91c Gita 12.13-15 Q and A Do Vedantins have extra miseryLecture14.12
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92a Gita 12.16 Qualities of the bhaktaLecture14.13
-
92b Gita 12.17-18 Qualities of the bhakta (contd.)Lecture14.14
-
92c Gita 12.18-20 Glory of bhakta and shraddha incl Q and ALecture14.15
-
93 Gita Ch 12 Group discussion – some observationsLecture14.16
-
-
Bhagavad Gita Chapter 13 Kshetra-Kshetrajna vibhagah yoga 20
-
Bhagavad Gita Chapter 13 (Chanting by Pujya Swami Dayananda)Lecture15.1
-
94a Gita Quick recap Ch 1 – 12Lecture15.2
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94b Gita 13.1-2 The kshetram (field) and kshetrajna (knower of the field)Lecture15.3
-
94c Gita 13.1-2 Q and A Am I the thoughts of the mindLecture15.4
-
95a Gita 13.3-6 More about the Kshetram, fieldLecture15.5
-
95b Gita 13.3-6 Guided Meditation on the Kshetra and kshetrajnaLecture15.6
-
95c Gita 13.3-6 Q and A Sequence of manifestation, Knowing = BeingLecture15.7
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96a Gita 13.7 Intro to Value of ValuesLecture15.8
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96b Gita 13.7 Values contd. and AmanitvamLecture15.9
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97a Gita 13.7 Values are universal but not absolute Adambhitvam – absence of non pretensionLecture15.10
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97b Gita 13.7b Values contd. Ahimsa-non harming, Kshanti – AccommodationLecture15.11
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97c Gita 13.7c Values QnA Fear of hurting the other, What if the other does not give the same importance to the value like me?Lecture15.12
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98a Gita 13.7 a Values – Aarjvam, AcharyopaasanamLecture15.13
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98b Gita 13.7b ShauchamLecture15.14
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98c Gita 13.7c Values Q n A Applying the values etcLecture15.15
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99a Gita 13.7 Values – Sthairyam – SteadinessLecture15.16
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99b Gita 13.7b Atmavinigraha – Mastery of the mindLecture15.17
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99c Gita 13.8 Indriyaartheshu VairagyamLecture15.18
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99d Gita 13.8 AnahankaaraLecture15.19
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99e Gita 13.8 Q n ALecture15.20
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The two definitions of कर्म योग that we have seen in the second chapter are addressing our resistance to life and our reluctance to align with धर्म |
What is the need for कौशलम् ? My रागद्वेष-s overpower me so much, that I am so consumed by them, and very likely that I perform acts of अधर्म | If I’m able to align रागद्वेष with धर्म, that’s fantastic. But often it’s a struggle.
What is the need for समत्वम्/equanimity/gracious acceptance? No need. Let us fight and resist every situation all the way. Let’s do it, let’s go all out for it. But then you are in conflict with everyone. Definitely in conflict with oneself. Never happy with oneself.
And therefore, in meditation, or even otherwise, when I suggest that we say ‘it’s good to be me’, it’s a struggle to say it. Why? Because there is a resistance to who I am or how I have become, or I have created a divide between who I currently am and who I want to be.
So unless we appreciate the impact of resistance in our lives, we can never appreciate the need for acceptance. What is this resistance doing to me? Resistance means, ‘This is not okay. That is not okay. You are not okay. I’m not okay. Nobody is okay.’ And from several standpoints, it could be well true.
Economically, countries are headed towards recession. It’s following a certain cycle of course. Yes, there is cause and effect. Yes, it’s not desirable. So if we look around there are enough reasons to declare things are not okay.
The purpose of our studying भगवद्-गीता is not to find a way to deal with our problems, but to actually question- what I thought was a problem, is it really a problem?
That the sadness, the sorrow I experience, is it valid? Is there a reason for me to have sorrow?
From the psychological standpoint, of course there is reason for sorrow- People don’t appreciate me. I have misunderstandings with people. I wish they did more for me. Or life feels like a burden. I only have to do everything etc. But the conclusion- that I am this much only. I am this body-mind only. That conclusion and the attachment to that identity as a human being, that identity, is it based on reality? That’s the inquiry. Because sorrow is not for आत्मा | Sorrow is for the person. Who is the person? जीव |
Although being आत्मा, although being the limitless being, associated with body-mind takes oneself to be this much only. So yes body-mind is limited, and struggling in a limited world is trying to achieve the infinite through finite means. So, of course there’s going to be struggle and of course there’s going to be sorrow. The inquiry is- is this body-mind real?
And for us reality is that which cannot be negated at any time. What a brilliant definition! अबाधितं सत्यम् | You cannot do बाध of it, you cannot negate it. That which always is, which is you.
Oh, but why I don’t see it? Because there is दु:ख-संयोग ~ because I am associated with sorrow. Oh, but what are you saying? Who in their right mind is associated with दु:ख? I don’t want sorrow. No, you may not want sorrow, but your identity is of a limited being. And limitation means sorrow. That’s why you struggle against it. If sorrow was your nature/स्वरूप, then we can all commiserate in our misery and say- Oh, you are only this much sad, let me share some of my problems, you can be more sad. Let us all be sad together, how wonderful life is. We are so connected with our sadness, it’s so natural, oh it’s just so beautiful. But, we don’t do that.
Instead we struggle against sorrow, because we struggle against limitation. We don’t want to be bound and it started when we were wrapped with that cloth as soon as we were born. Even then you’re trying to break free. The body has barely just come out into the world. But still, you don’t want any बन्ध, any bondage, any sense of limitation.
So the दु:ख-संयोग that is there, योग involves वियोग from दु:ख-संयोग | वियोग meaning move away, dissociate from, see that you are more than the body and mind. Because I am body-mind, there is sorrow, there’s no way you can avoid it.
But in वियोग, वियोग means separation/dissociation. What is to be separated? This association with दु:ख i.e. दु:ख-संयोग | You have to see the distance, the natural distance that exists, the distance of awareness, which actually is no distance.
I-consciousness am aware of my identity as a mother, I am struggling in my role as a parent. You could be a pet-mom or you can be a child’s mom. Either way, there is a little bit of a struggle.
So role identity. That role is me. Of course you’re going to struggle. And then the sadness, the helplessness of that role will permeate other roles also. Why? Because I am not able to see that I am independent of my roles. The roles depend on me. I am independent of my roles. Again and again, you want to be able to see this. This is called दु:ख-संयोग वियोग |
Let’s start there- I am more than my roles. For those of us for whom our roles are our identity, either it will be the parent-identity which is me- like that’s me and that’s it, or it will be the work-identity. So if I am not working, I feel useless because of the whole frenzy towards productivity. I need to deserve having a vacation or rest. How can I just sack out? No no no, I have to earn my rest. So, this work identity is very strong, meaning that’s who I am. If I shift identity, then I’m really uncomfortable because I don’t know who I really am as a person.
This one person that Swaminiji knew, who had retired from a particular setup, he had his send off with a nice farewell ceremony, but he kept going back to that setup saying that- oh, let me ease you all into my responsibilities. And he did that for five years. And it was not senior management or any such. But I am uncomfortable being just a simple person. I’m only okay in that work role. Or whatever role, whichever I’m attached to. And so I’m uncomfortable being with myself, so let me just try to find something to do and make myself useful.
So, दु:ख-संयोग वियोग is seeing that I am more than the roles. Then in all the roles, further identity is what? I am the doer. I have done so much, but they don’t acknowledge my great contribution. So, कर्ता identity is very strong. भोक्ता also. So I feel unfulfilled after all that I have done, or I feel very, very fulfilled, either way. So, कर्ता-भोक्ता (doer/experiencer) identity is very strong. So, वियोग even from that. I am more than the कर्ता and the भोक्ता, I am more than the doer and the experiencer.
So in other words, I am that consciousness that is not a property of any of these. In fact, all roles and these identities, and actually all forms, they are in me. So through आत्मा विचार then there is a little more clarity. Then, again and again this योग is to be pursued.
We are not talking about withdrawing from life. वियोग is not withdrawal from life. You are fully involved in life. At the same time, you see that you are more than all of this, and therefore कर्म योग is effortless. Initially, it starts with kicking and screaming and resisting. But more and more you see ईश्वर in your life then you are just a very delighted instrument and you allow lots of things to flow through you. It’s just fun, you enjoy. Life is not a burden. It is a blessing all the way.
So this is to be pursued without feeling discouraged. When you think of the lifetimes of संस्कार-s and रागद्वेष-s, then you say~ oh, that’s all I have to deal with. It’s not bad. I think I can do this. And again, recognize that रागद्वेष doesn’t have the same level of reality that you have. So sometimes our रागद्वेष seem so real, but in time we have to recognize that this is all just मिथ्या | So in the light that I am, I shine the light on the रागद्वेष | They exist because I exist. And even the राग, even the द्वेष, all the way it is ‘is’ness, आत्मा स्वरूप |
I can afford to have a few more more रागद्वेष-s, so what? Depending on everybody’s background, we will have some रागद्वेष-s and it’s okay. You may want your coffee in a particular way. It’s okay. You don’t have to make a list of all your रागद्वेष-s and tick off the boxes, with a very serious approach to my रागद्वेष-s. What is this रागद्वेष utilization for? Do you see the truth of who you are? Or are you using your रागद्वेष as another self improvement project? Because it feels like~ oh yes, I am devoted to personal development. And I have worked on myself. So again, I have this great sense of achievement. So a lot of workshop junkies are like this~ I did this, I did that etc. And so I have done so much work on myself. I have worked on my marriage. I’ve worked on my finances and my career and so on. So, कर्ता-भोक्ता identity is very strong.
Then, then what? What is the reality of that? I-consciousness, so वियोग | I am that which is in and through all of this.
सङ्कल्पप्रभवान्कामांस्त्यक्त्वा सर्वानशेषत: ।
मनसैवेन्द्रियग्रामं विनियम्य समन्तत: ॥ २४॥
शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया ।
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत् ॥ २५॥
All desires are born of संकल्प | संकल्प means- may this happen for me. So you state whatever is your intention. May there be peace in my life. May I have happiness and health, so on and so forth.
So give me some statements of I want-
~ I want stability in my job.
Okay, let’s proceed. I want stability in my job because-
~ then I don’t have to constantly be second guessing if I’m going to have it tomorrow, or not.
I don’t want to be second guessing, because-
~ it takes a lot of energy from me.
I don’t want to expend so much energy because-
~ then I’m not able to focus on my actual job duties.
I’m not able to focus because-
~ because I’m constantly thinking about the future. Instead of what I’m doing right now.
Continue-
~ I mean, it’s all because I am enveloped in this identity.
Brilliant.
Okay. All of you, I will suggest you do this. I want ________, whatever comes to the top of your mind, and trace it at least three-four levels. And you will find that whatever you are seeking, the संकल्प that you are seeking, which is all valid in the realm of धर्म, अर्थ, काम, and you are pursuing it, all that is great. But this can continue lifetime after lifetime after lifetime. Where does it end?
So just for a moment we shift and we say- I don’t have stability. I want that because for me that is a sign of happiness. And so what it implies is that I am not okay as things are. So, aspirational all the time. I am not okay as things are. And that is a sign of कर्ता-भोक्ता identity. Yes, definitely I am this human being. And I want infinite happiness from finite moments. Maybe I am looking in the wrong place. Maybe my search needs better direction.
What do you want?
~ clarity of mind, good decision making
I want good decision making or I want clarity of mind to make the right decisions because-
~ because I want security in my life.
I want security in my life because-
~ so my kids can have a good future.
If my kids have a good future then-
~ then they will have security in their life.
So their security is tied up with my security. And will I ever know whether we are secure enough?
~ No.
Think about it. Maybe you can plan, and you can have a fantastic financial plan, and home plan, all kinds of plans you can have. Then maybe we can ensure complete security for everyone. Possible?
~ I think COVID showed that planning doesn’t help much.
You can plan to be ready for everything. That’s the only thing you can plan.
That’s what कर्म योग helps you to do.
So the self mastery that we refer to again and again, is that I can handle anything.
Of course all parents definitely want their children to be secure and so on. But to tie up your security with your children’s security only, is a recipe for a lifetime of insecurity. Because when can you truly feel secure? As long as you are a parent, never. Never because it’s like school- God knows what will happen in school, bullying and all, I rather homeschool. Some parents take that decision. And then after that- college, are my children, okay, they are not. And then, marriage- if they choose to marry, not marry. Big decisions- To have children. Then they went on holiday to Alaska. Now what shall we do? I hope an iceberg doesn’t fall on their head.
Where does it end? It never ends. It can end if you see that children have come through you, they have their journey, you have your journey. And yes, the journey definitely coalesce to some extent for some time. And ईश्वर is taking care all the way. You can rest in security that I’ve done my best. I continue to do my best and they will be looked after. We can seek security only in ईश्वर |
If you seek security in your plan, or on a particular stock price, or a relationship being in a particular way, sooner or later, you’re going to be disappointed. And you actually think that they are to be blamed. But actually we need one level of metacognition, we need to think about our thinking- that all these people that I hold responsible and I’m blaming, actually maybe it has to do with my रागद्वेष | And all this has come from अविद्या |
I’ve taken myself to be this much only because I don’t know who I am. And therefore I’ve caught on to these four people in my life. And my whole life revolves around them. My security is totally invested in them. And therefore every time my heart is having palpitations- phone call, no phone call. And then we may say~ well, it just comes with the territory. No it doesn’t.
You can grow so much that you can love and be secure, and also contribute to your children’s security, to their sense of security. Otherwise, our insecurity rubs off on children. What will happen, what will happen? You have not done your homework. What will the teacher say? And okay, valid question. It’s a good thing you are pointing out action-consequence to the child. But again and again, you’ll say~ what will happen, what will happen. Children are going to be hearing what will happen, they are not hearing that we need to prepare for every eventuality, which doesn’t mean that I have to be hypervigilant.
I can deal with anything.
A 4-year old child just needs to be able to deal with life in pre-school, that much. Age appropriate skills are required. You don’t have to tell the child~ oh, what is birth & death? No. Just keep your toys away. Use your things properly. Share your toys with others. What else? Life is so simple. So, age appropriate.
So now I am getting myself wound up all the time because I think I cannot deal with situations. We look down on ourselves. We underestimate our capacities. You only have to look at your own life. Of course you can look elsewhere for inspiration also. But all the things that you thought you wouldn’t be able to handle- Wow, you just sailed through it, and you have emerged triumphant. If each of us writes a story it will be a best seller. If it is written well of course. Because everybody’s life story has had enough twists and turns. You are the protagonist, you are the hero/heroine of the story. Still, we will say- oh I don’t know, what will happen? Hey, whatever happens I can deal with it full-stop. That’s it, stop. We have to learn to put the full stop, not keep adding a comma. Because a comma is endless. It can go on and on. The sentence can become a paragraph, it can run into pages about this also and that also and so on.
And so, the कर्म योगी rests in the lap of भगवान् and recognizes that all that I have is given to me. I make the most of it, I offer my कर्म unto ईश्वर | I learn to accept that I cannot accept. I accept my resistances. And people are trying their best, I am trying my best. I am trying. I am firm, I am gentle with myself. And I also recognize that all this drama of the pursuit of wealth and pleasure and धर्म is valid. I am also invested in the pursuit called मोक्ष | And in that pursuit, I am seeing myself as free from desire.
So I also recognize that because of रागद्वेष that I cannot help but worry, because of all the things that I want. And so I shift my attention because I am a कर्म योगी | This is how I approach my different situations. And in all the different situations, through all my roles, through all my responsibilities, through all my experiences, what am I trying to do? I want enough self mastery. What for? So that the truth, the reality of who I am is clear to me. That calls for some clarity. पुरुषार्थ निश्चय | We have seen this in the second chapter.
So that पुरुषार्थ निश्चय itself takes many years. Because we are struggling and struggling and struggling with धर्म, अर्थ, काम. And Swaminiji is not saying that we don’t need to struggle, but we have to see that धर्म, अर्थ, काम means struggle. And of course there are phases and you can manage it, it’s okay. You win some, you lose some, it’s okay.
But life is far too precious to just get caught up in your to do list, and what you cooked and what you ate and what you drank and what somebody else ate and drank and so on and so forth.
And the recognition that I am okay, in fact, I am the limitless consciousness, but I take myself to be lacking all the time. Wrong idea, error, भ्रान्ति |
So, recognizing that all my desires, all my संकल्प-s has come from a sense of incompleteness because I have taken myself to be incomplete, because I have taken myself to be body-mind only, because I have अविद्या/ignorance.
Therefore what? कामां त्यक्त्वा | So give up those desires for the time being. At least at the seat of meditation you say- now, for the next 10-20 minutes, I am going to focus on this ध्यानम् |
So because right now I’m a simple person, we will pick up the burden if we want to later. Not now.
सर्वानशेषत: – So giving up all of this. All the various desires, so many to do lists etc., etc.
and,
विनियम्य मनस एव इन्द्रियग्रामं – this group of sense organs and organs of action, the कर्मेन्द्रिय & ज्ञानेन्द्रिय, so the sense organs of knowledge & sense organs of action,
how? By your mind.
This can be another संकल्प | That for 20 minutes, I am going to be focused on this meditation. I suspend whatever else I need to think about. Or I have certain tasks, I will do it later. Not now.
And then what shall we do?
शनै: शनै: – slowly, slowly,
उपरमेत् – so may one resolve the mind, that is scattered, that is caught up in roles, responsibilities, insecurities.
बुद्ध्या धृतिगृहीतया – may you hold your mind, may you resolve your mind with धृति: | धृति: is fortitude, perseverance. Or rather focus, that you are committed to something, you will see it through.
धृति: is not that you have to clench your teeth and your fist and say~ oh, I’m going to be focused in meditation. You’re getting too stressed out okay. Meditation happens when you drop the sense of doing. If you have this identity- I am a meditator, that’s it, no meditation will happen because you’re going to keep evaluating your meditation. Am I doing it correctly? Am I remembering all the instructions I have received? Then okay, something is happening right now. Oh, maybe that’s not right. That’s not supposed to happen. So please relax okay, this is not meditation, this is you fighting with yourself.
So now may you resolve your mind. In what? Not your to do list. In the आत्मा, in the nature of the आत्मा |
So, because the nature of the आत्मा is understood through the previous teaching, so may you see that all thoughts, all cognitions, where do they come from? They come from me.
Oh, no, no, they come from the mind. Yeah sure, but the mind is illumined by whom? By me.
Then, some thoughts stay, some thoughts go, some thoughts just persist. They are on loop. Although you have not pressed the button, but still they are on loop. That also, who illumines? Oh, I illumine.
Then, what else shall you do?
आत्मसंस्थम् – by being established in the आत्मा,
न किञ्चित् अपि चिन्तयेत् – So in Sanskrit, we use the word चिन्त for thinking also, in Hindi we may say that चिन्त means worry. But चिन्त in Sanskrit is thinking also.
So may you not think of anything else.
When you are thinking about your loved one, that’s what you’re thinking about. That’s it. You don’t need any other instructions.
Right now you’re thinking about your son, so don’t think about your work. No, I don’t need that instruction from you. Right. Why? Because your mind naturally goes to what you love. Yes. Or it will go towards whatever you consider is incomplete, because you’re seeking completion, some sort of completion.
So, recognizing that in every triad,
triad means the one who is the meditator and the object of meditation being the आत्मा | So, subject-object relationship is there, and the process of meditation. So,
ध्याता – the one who’s meditating, the meditator,
ध्येयम् – what you are meditating on i.e. I am the आत्मा |
That I-the meditator is meditating on the आत्मा which seems remote. Because I, identified with body-mind is meditating as though on the आत्मा, that is the limitless, and in that process ध्यानम् is taking place i.e. some sort of meditation is taking place.
What is the स्वरूप of each of these? What is it that cannot be negated about the ध्याता/the meditator? Is-ness that is consciousness?
Then the object of meditation, आत्मा, but even let’s say some person, some form is there, then what is the स्वरूप of that object of meditation? Or your idea of आत्मा ? It is is-ness. But that is-ness is not inert, is-ness is consciousness.
And then this so called process of meditation, ध्यानम् | What takes place when one is meditating on the आत्मा, or any object? The resolution, the non- separation of the object into the subject. What is the स्वरूप of that resolution? It is is-ness consciousness.
So you take any triad. Triad means subject, object and the experience. So, whether you are the knower, and there is the known, and the knowledge. Or you are the experiencer, the object of experience, and the experience itself.
Any of this you take, where will you go? You have to return to yourself only.
So आत्मा, the स्वरूप the consciousness that is in and through all of this.
So that is what is called आत्मसंस्थं मन: कृत्वा |
Because here, for the doer, this is one more thing on my to do list. How shall I abide in the आत्मा ? आत्मा project. Okay, so I will do my research. How to abide in आत्मा ? Abide means I have to go under आत्मा, above आत्मा, below आत्मा, inside आत्मा, आत्मा inside me, what shall we do? Anyway आत्मा is so elusive. So here resolving the mind is recognizing that I am that from which all emerges. All the thoughts emerge, the mind actually I illumine. Because the mind is not there in deep sleep. Thank God for that. It is resolved, it’s dormant. So again and again I return, as though, because as though I have moved away, to that which is between two thoughts.
This is what we do in जप. So you say- Om Namah Shivaya, Om Namah Shivaya. A deliberate thought related to the मन्त्र is given to you. Then, between two thoughts, between two sounds, what is there? Nothing? No, no. You are very much there. You. Who is that you between two thoughts? Don’t say another thought. Between two thoughts, did you die? No, no, I registered that there was no thought. So the one who registered.
Or because thoughts are so fast, so almost instantaneous, one thought and the other and so on.
Between two thoughts. You are there. Who is that you? Is it the mind?
But I am able to see that there is nothing between the two thoughts. I objectify the absence of the thought.
Who is that I? Is it the mind? The mind can’t do it. I-दृग्, the seer am able to see the absence of the thought, अनुपलब्धि as a प्रमाण | Then, that I is actually consciousness, which cannot be located.
It feels like it’s located in this body-mind because we have taken the skin to be an indicator of separation. Yes, it has a functional relationship. It has a function of separating, as though, so that the body is protected. That’s all. Nothing more than that.
I am the one that is between two thoughts.
Then, am I there when even the thought is also there? Yes.
When the thought is nice, not so nice. I am always there, is-ness consciousness.
Again and again I abide in the आत्मा |
Don’t think about anything else at least for some time.
Then now if you attempt this, भगवान् श्री कृष्ण knows exactly what happens-
यतो यतो निश्चरति मनश्चञ्चलमस्थिरम् ।
ततस्ततो नियम्यैतदात्मन्येव वशं नयेत् ॥ २६॥
If you are going to try to meditate on the आत्मा, definitely मन: is चञ्चलम् and अस्थिरम् |
चञ्चलम् – It changes, kind of fickle, not steady.
अस्थिरम् – not stable either.
So if you say- I can’t meditate, wonderful. That means you are normal. Because your mind goes all over. Very good. We don’t want your mind to freeze. So let your mind go all over. That’s not our problem.
Recognize this well, for any learning to happen your mind has to move. It cannot be frozen. Because you have to go with whatever you are learning. And for that you are moving from let’s say one idea to another to another. Mind has to move, that’s great. In fact, we may complain- Oh my mind doesn’t move as fast as I need it to. So the mind moving is not a problem. The nature of the mind is to be a little unsteady. It’s okay. So what भगवान् श्री कृष्ण: is saying is that for some reason- यत: यत:,
निश्चरति – it travels.
It goes to Mauritius, maybe it goes on an intergalactic tour, somewhere it goes, wherever, or what’s happening in the other room. My children have not emerged. The door has been locked for so long. I wonder what is happening etc. So wherever the mind goes, what do you need to do?
ततस्तत: नियम्यत् एतत् आत्मनि एव वशं नयेत् – Then bring the mind back.
Okay, bring the mind back, नियम्य – with a sense of mastery, just bring your mind back.
So when you’re training a puppy, the puppy doesn’t know. It’s all over, running around. Then what do you do? And it’s not like the puppy has gotten used to your commands, your instructions. So you just lift the puppy, and you keep. Again, again the puppy will go. Why? It is enjoying the freedom. It is scampering around, cute little thing is scampering around. Again you pick, again you keep.
So this again & again that you do, that is the discipline, that contributes to your self mastery.
Don’t think I have to have a mastered mind, and so when I meditate, I must only think about the आत्मा | You will think about everything else except the आत्मा | And then you will beat yourself up because I’m not thinking about the आत्मा |
So here, that’s why note that all the things about कर्म योग has been spoken about in so much detail, so that we have a firm and kind and compassionate and yet gentle approach to ourselves. We react so much to who we are all the time. And so immediately one judgment will come- Oh, I’m so distracted. Oh, I’m not able to do this, etc.
So that’s why भगवान् कृष्ण: says- Relax. Just bring your mind back, that’s all. And you will have to do it again and again.
That’s why repetition is not monotony. For years this will continue. Your mind will go all over, you just bring it back. That’s the discipline. Don’t overthink it.
Oh but today I was not distracted, then maybe a little more, but why I’m like this. Don’t resist. This is the nature of the mind. Bring it back. And then sometimes it helps for the mind to just go all over. Maybe you’re not ready to meditate. And this can apply in many instances. So first sort out your life. Relatively sort out your life, then you are ready to meditate. Otherwise, people could get into severe problems in the name of meditation. Okay, that’s why meditation comes much, much later, not immediately.
The first step of spirituality is not meditation.
Then what is a result of this kind of meditation, when you keep bringing your mind back again and again? Again and again to whom? To yourself, the one that objectifies the mind.
प्रशान्तमनसं ह्येनं योगिनं सुखमुत्तमम् ।
उपैति शान्तरजसं ब्रह्मभूतमकल्मषम् ॥ २७॥
उत्तमं सुखम् – so the greatest happiness reaches this योगी |
And the योगी is being described here.
The one who has प्रशान्त मनसम् – whose mind is tranquil, peaceful.
And two more words are being used.
For whom the रजसम् – the drive towards activity, ambition, I have to do, lots to do etc. That, to some extent has resolved.
Ambition is good. रजस् is good. It needs to be backed by सत्त्व | That yes, you may have lots of ideas. Yes, you’re working on lots of projects. And it is all in ईश्वर’s lap. He is taking care of you. Drop the work identity, that’s it, stop. Right now you’re meditating, or you’re dwelling on the nature of the आत्मा, so focus.
Otherwise it will be like that fisherwoman who is on a mission- I am carrying my fish basket. She’s traveling in the train. And I have a sense of purpose. I’m traveling from A to B. It is going to take 35 minutes.
So somebody in the train says- The basket is heavy, why don’t you keep the basket on the floor?
No, no, it’s my weight. It’s my burden. It’s my basket. I own up all my कर्म | I’m a कर्म योगी let’s say.
But in this train, the train that is taking the weight of you with the basket, can also take the weight of the basket. The train stands for ईश्वर holding us on our journey.
But I am responsible for my basket of कर्म | I cannot keep it down.
Keep it down. Even if you are carrying it on your head, or you’re keeping it down, anyway it is all pervaded by the law of कर्म, ईश्वर all the way.
But I am so used to being wound up. I have to do, you know I have to deal with life, and so on. So identity, and doing something.
I don’t keep the basket.
So I keep the basket शान्तरजसम् | Of course I have lots of roles. Of course I have lots of responsibilities, that’s not a problem. I have recognized the privilege of performing responsibilities.
You know whenever it gets too overwhelming it’s good to say- Don’t do it.
No, but if I don’t do it, nobody will do it.
Well let it be. Let nobody do it.
Then what will people say? I don’t want to be irresponsible.
That’s okay. Let it be. So what about it? And if you keep doing this, then you recognize that responsibility is such a privilege. It’s not a burden. You chose and you continue to choose to play that role and with the role comes responsibility, that’s it.
Oh but…
Stop whining like this. Don’t do it. And then you recognize that actually I can drop the role. Maybe I need to drop the role if it is becoming such a burden for me. We almost trap ourselves into this burden of responsibility. But responsibility is something you get to do. You don’t have to do. Recognize the choice involved. You GET to perform your responsibilities. You DON’T HAVE to perform your responsibilities.
This is कर्मण्येवाधिकार:(२.४७) – you have choice.
You can do things differently.
शान्तरजसम् | So all the insecurities, anxieties around what will happen- I did this, I did that, I did not do, I’m guilty etc., all that resolved to some extent. Just put it in ईश्वर’s lap. That’s it. Let him take care. So to some extent all this has been resolved.
And, ब्रह्म-भूतम् अकल्मषम् – so this meditator who again and again has brought one’s mind back to abiding in the आत्मा |
For whom the nature of the आत्मा is clear.
What has happened to that person? That person has become ब्रह्मन् | Become ब्रह्मन् means that it seemed remote, so therefore, as though become ब्रह्मन् through अकल्मषम् |
अकल्मष is all kinds of defects. Defects or impurities, रागद्वेष and so on. So relatively free from रागद्वेष | And therefore the ज्ञानफलम्, the joy of seeing that I am this, I am the आत्मा, that is fully available to me. Otherwise, it almost seems like there are two parallel tracks. On the one hand, I see the truth of the आत्मा and on the other hand, I also see my रागद्वेष-s are as real as the आत्मा |
And so again I as though take my stand on the आत्मा, and see that this रागद्वेष is a form, and maybe right now, fulfilling it, aligning it with धर्म is necessary for my emotional growth. I do not have to look down on myself because I have these रागद्वेष-s. They have been there for lifetimes. I will deal with it and in time I will be able to see that it is all मिथ्या, I am the one that illumines this.
So with this correct approach,
उत्तमं सुखम् – the greatest or the most exalted happiness,
reaches this meditator. Reaches this meditator how? Home delivery? No. So reaches why? Because I had denied myself this सुखम् |
Now here सुखम् we are not talking about experiential happiness. Later also it is said अत्यन्तं सुखम् (६.२८), and earlier it was said अत्यन्तिकं सुखम् (६.२१).
उत्तमं सुखम् is referring to स्वरूप-सुख, the is-ness consciousness that is present in each and every experience. And definitely present in सुख experience also.
So that my स्वरूप is सुख, it is आनन्द, that is recognized by the योगी who is given to ध्यानम् |
युञ्जन्नेवं सदात्मानं योगी विगतकल्मष: ।
सुखेन ब्रह्मसंस्पर्शमत्यन्तं सुखमश्नुते ॥ २८॥
So this योगी, who again and again,
युञ्जन् एवं सदा आत्मानम् – again and again is uniting the mind with the आत्मा |
Now because we take the mind to be so real, therefore this kind of language is being used. Because it actually sounds ridiculous. I am the आत्मा, what am I uniting the mind with the आत्मा?
But our identity is- I am the mind, I am the meditator. Okay, let’s go with that.
So I am uniting the mind, with the object of meditation here being the nature of the आत्मा, so पूर्ण: and so on.
Again and again युञ्जन् एवं |
And the word that is being used to describe the योगी is विगतकल्मष: | कल्मष: – impurities, or रागद्वेष, or hurt, guilt, anger, sadness, that we all accumulate over the process of living, and even our many conflicts related to अधर्म | All of that more or less is being resolved. So then that is not a source of disturbance for you. Because otherwise, the moment you close your eyes, you will only think about the conflict, because that’s what happens all the time.
And so, because more or less the person has resolved certain conflicts, or is in the process of resolving,
and trusts that I can deal with everything because I am a भक्त always connected to ईश्वर |
So for this योगी ,
सुखेन ब्रह्म संस्पर्शम् – there is a contact, स्पर्श is touch, so contact with ब्रह्मन् as though,
अत्यन्तं सुखम् अश्नुते |
So this so called contact with ब्रह्मन् | Really, you’re never away from ब्रह्मन्, in fact you are that ब्रह्मन् | But you see yourself away, you see yourself far away from the truth that you seek. And therefore the word संस्पर्शम् is being used.
So from recognizing that I have been struggling all along, but actually I am this limitless reality, which is the nature of आनन्द सुख | All along, this is what I have been. And I took these limited identities to be reality and therefore suffered and now I see- Oh, these identities are all मिथ्या, they depend on me-सत्यम् |
So there is great relief. And the freedom that one experiences is really the स्वरूप |
It is the fact that you are मुक्त:, you were ever मुक्त:, ever-free. You were the one that was holding on.
It’s like this person who was floating in the river. He had started swimming, and then there was heavy rains & flooding. And so he is going to drown. And then he’s holding on to what he thinks is a log, but actually it’s a bear, because he just grabbed on to whatever was floating in the river there. And then he’s saying- oh, I’m not able to let go, even now that I discovered it’s a bear.
So, I think that responsibilities, roles, they don’t let me go live my life and so on. Actually, I am the one that’s holding on. Because of this need for security all the time, seeking security in what is insecure anyway.
So this सुखम् अश्नुते- the person gains happiness. And this gaining of happiness or स्वरूप सुख is actually the dropping of अविद्या(ignorance). Because there’s no gain as such. You actually drop unhappiness born of अविद्या | So it’s a different kind of a gain, it’s an as though gain.
Then in श्लोक २९, a very beautiful verse which is a महावाक्य | So the result of this dwelling on the knowledge and the vision of oneness is being referred.
ॐ