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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 next two verses are very important verses because they are revealing the existing oneness between you-the individual and ईश्वर आत्मा | So, we will see that.
And also talking about the culmination of ध्यानम् | So any meditation starts with the premise of duality. The meditator is meditating on the object of meditation. Of course in classical meditation in the वैदिक् tradition, the object of meditation is almost always ईश्वर | It could be different deities. And whether the activity of meditation culminates in समाधि, or what has been heard in the teaching becomes clear in meditation; so two options are available. Nothing new will happen in meditation. The obstacles that one was facing, that is what fades away. Why? Because through a conscious process, you have managed to quieten the mind down. Otherwise during the day when we have lots of things to get done, we may or may not make the effort to be relaxed. But in a relaxed mind, one can see the vision all the time.
सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि ।
ईक्षते योगयुक्तात्मा सर्वत्र समदर्शन: ॥ २९॥
This person who is a युक्तात्मा, someone who is together, someone who has practiced कर्म योग in the sense of bringing that disposition again and again into one’s life.
What does the person see- किं ईक्षते ?
सर्वत्र समदर्शन: |
सर्वत्र ~ everywhere,
समदर्शन: ~ that all that is here is same, or the vision of sameness.
What is this vision of sameness? He explains-
सर्वभूतस्थं आत्मानम् – in all beings, the wise person sees आत्मा |
And/च,
सर्वभूतानि आत्मनि – in the आत्मा, all the beings are seen.
In the limitless आत्मा that is you, all the beings are seen.
So how to see? How to have this समदर्शनम्?
Understand one thing, we use the word दर्शनम्/seeing/vision, so words like that to indicate that it is direct and immediate. You see something, it’s almost like an instantaneous process. You may or may not know what it is, but you see you see, so it’s immediate.
So दर्शन: – that one sees the vision of sameness.
Our orientation is based on experiences. And what does our experience suggest? That everything is different. In school, we used to have this question, e.g. differentiate between an apple and a mango. Rarely we were asked to focus on what is similar between two things. Anyway the orientation is to see how different you are from the other. And then school also adds to it.
In one family we know how different people are. You yourself, the different moods that one goes through in the day. Again there is difference. Not to mention the immense diversity that is available on this planet. So amongst human beings itself there are so many differences. And this is just talking about appearance- the color of the skin, the shape of the nose. People may look similar, but completely identical is very difficult. Just look at the glory, this is ईश्वर सृष्टि, that just in the small space of the face, the wonder of the level of variety & diversity that is possible.
So the orientation is that everything is different. And naturally different form implies a different function. Even you as a professional, you at home, you with your children, you with your parents, there’s so much diversity, even for a single person.
Then through the inquiry of वेदान्त, when we are looking at what is that one thing that makes up this entire जगत्, because we are trying to define what is the nature of this जगत्, this world. Can we say trees? But trees are cut down routinely. Can we say water, air? No, changing, changing. We all know how much we are contributing to pollution. Sky? We can say पञ्चमहाभूत, the five great elements.
Then, but what is the building block of all these forms? Building block we may say it is पञ्चमहाभूत – space, air, water, fire, earth. Permutations & combinations of these. And what is common amongst all the names and forms is that everything seems to be intelligently put together. Even if you leave things and you allow entropy to take over, still there will be a pattern, there will be a method.
If you look at a typical teenager’s room, the teenager knows exactly where what is. The parents will never be able to figure out where something is, but the child knows where what is. There is a method to that madness. Everything you look at, just in the way in which a leaf is designed, the way in which valleys are formed, mountains are formed, the way the leaves are engineered for making their own food and so on. You just look around, there is so much intelligence. And we know that anything you see which has been put together implies a creator. Even if you are an expert in the theory of probability, things assembling themselves without intelligence is not possible.
And so, where there is intelligence, which means that where there is any object, small or big, there is the presence of a conscious being. And even the way in which the material is assembled implies intelligence behind it. And we have seen earlier that ईश्वर is the singular source of both the material and the intelligence.
So now we have all these different objects. We have all these people in our lives, other people’s lives, countries, continents, maybe aliens/extraterrestrials, across galaxies all different forms. They are कार्यम् | कार्यम् means effect.
And who is the कारणम्? Who is the कर्ता? Who is the creator of all of this? So we will say जगत् कर्ता, ईश्वर |
But where the कार्यम् is, where the effect is, there alone कारणम्/cause is.
So remember pot and clay. Is the clay away from the pot? Pot is जगत्/creation. Where there is pot, there is clay; or same for any other material. Where the effect is, there alone the cause is. So this means that the cause is in the effect. Only with reference to this relationship we are saying this is the effect. But if one asks, निश्चितं वद/tell definitely, is this pot or is this clay, pointing to a pot, you can’t say- no, it is pot and clay. Both cause and effect, no. Where there is pot, there is clay. Where there is name and form, नामरूप, there itself is the cause, the reality.
सर्वभूतस्थं आत्मानम् – in all the beings, there is the आत्मा |
आत्मा, what is that? So आत्मा is me. I limitless. In all the beings, not only वेदान्त students.
सर्वभूतस्थं आत्मानम् |
Then, how to know that? I didn’t even know that. I know there is blood and tissues and bones and fat. But in me there is something called आत्मा? Yes. But that आत्मा is not an object. So आत्मा-I is present in all the beings.
But I is present in only this body-mind? No no no.
If you say I is present in this body-mind, you are referring to the अहंकार | The I-self concept that is associated with this body-mind, happens to have a name, some history, and of course there is some geography in terms of where you were born, where you have moved, and so on and so on.
The आत्मा that is in you, what is the nature of that आत्मा ? It is नित्य | नित्य means always there.
Then, is it the body? Because we know that body has date of birth, date of death, and one dash in between which indicates all your entire life. If and when your obituary is written, your entire life will be encapsulated by “Date of birth – Date of death”. So, that dash (-), that’s your life. Now that life, that’s आत्मा? No no, those are a series of events.
सर्वभूतस्थं आत्मानम्, how?
So आत्मा that is limitless, that is present in the body-minds. What is it that is present? It is me.
So, that आत्मा that is you, is it subject to changing? Young-आत्मा, old-आत्मा, middle aged-आत्मा, suffering from midlife crisis-आत्मा?
No. Because आत्मा is eternal, not subject to time, and therefore there is no aging for the आत्मा | For the body-mind there is, sure. Even for the mind there is no aging as such. So then आत्मा is not a property of me. आत्मा is that which always is.
Is it a part of you? If it is a part, it can be amputated. Or you can enhance it. Maybe you can undergo cosmetic surgery or something. No, आत्मा is not even a part of who I am.
Then is the आत्मा that is you a result of some process that you have undertaken? Perhaps silent retreats in some silent valley, chanting of मन्त्र-s, lots of meditation, receiving special दर्शन् from गुरु & भगवान्, and all that. No.
That आत्मा I always am irrespective of any साधन I do.
सर्वभूतस्थं आत्मानम् |
So that आत्मा, limitless आत्मा which as though seems confined by the boundaries of the skin, is not a part of me. It is not a property that is subject to changing, and आत्मा is not even a product of any changes that I undertake in this life.
So that which always is, that which is present in me.
Neither कारणम् nor कार्यम्, neither cause nor effect.
The body is a कार्यम् | The body is a कार्यम् means that the body is an effect. The cause is one’s कर्म, अविद्या, and so on. But the manifestation that is there, that is all the way, it is ईश्वर |
So now, I am that आत्मा that is aware of all changes in my life- यौवनम्(youth), जर(old age), so different stages. The one that is there in between two tasks, in between my To-Do lists, the one that is there between two thoughts, as instantaneous as the thoughts may seem, the one who is present always.
Okay, but it kind of feels local.
So आत्मा is present in me, and so what about it? I’m still struggling with my life. No, no, no.
सर्वभूतानि आत्मनि-
So the आत्मा that you are, limitless आत्मा |
Limitless means what? No Limits, no boundaries, no lack. Our orientation may be that of experience, so we give reality to only experience. Right? Experience becomes our reality.
But here the experience of being bound, localized, is negated by the second part of that first line, which says in the limitless आत्मा, all forms exist.
So in I-the limitless, this body-mind and all the forms that are there on this earth and wherever else, these exist.
It is said so that we don’t localize आत्मा | Because how can you localize आत्मा? आत्मा is limitless. But we tend to localize आत्मा because my experience is only of this body-mind. I don’t know what you are experiencing. I don’t know which part of the world you are in. And what is the weather like over there? I don’t know.
The limitless आत्मा, being obviously limitless, has no boundaries. So all forms exist in आत्मा |
Much like there is space in the pot- so there is आत्मा in the pot. And in space(आत्मा), all pots exist.
Both, from a standpoint of course, are true.
I-आत्मा have no lack.
When I say I, is it lost in the folds of my stomach or my belly?
If it is that means that the moment I say “I”, that I’m so identified with this name and form that I cannot but help think it is अहंकार | That’s it. That’s who I am.
It is really I who is aware of this अहंकार also.
So if one is asked to please tell some qualities that you have, you will say a few words describing the person/personality.
We’re not talking about that “I”.
I who is aware of all these qualities also.
So when we use the word ‘I’, it is as though a combination of आत्मा that is limitless and name & form i.e. this limited form- body mind senses etc.
Actually, it cannot be two because remember this body-mind has come from पञ्चमहाभूत- space, water, air etcetera.
So आत्मा is the cause, body-mind(name and form) is the effect.
So, when I say ‘I’, it is आत्मा plus as though name and form.
Name & form- we have lots of descriptions for it and we have lots of judgments for it also.
There is not anyone who is completely content with this name and form~ so could lose some weight, at least the aging you know the hair need not gray so fast. Otherwise things are okay. Or maybe the skin could glow a little more. Of course now I’ve reconciled to my height, because after 20yrs how much will you grow. So, something. We can get totally lost in all the judgments about the name and form.
Now why are we saying name and form? Because it almost seems superfluous. It’s very interesting that the उपनिषद् says नामरूप | नामरूप means what? It has to inhere in an object. Name is only if there is an object. रूप also, only an object. But what is that object? That in that object there is the आत्मा | So name and form- the name could change, the form can also change.
So in India, maybe in other cultures also, some women after they marry, their names get changed. संन्यासी-s of course, name gets changed. So name can change. Form definitely keeps changing every day.
So name and form changing is a given, it is अनित्य | What is changing is मिथ्या | मिथ्या means it depends on सत्यम् that is not changing.
So, when I say “I”, it is actually only आत्मा, but because we are so caught up with the identity and the experience,
and for us experience is reality, पारमार्थिक सत्यम् because for us it is reality,
what else is there?
I am the sum total of all my experiences. We will proudly declare also to the world. And everybody will nod because it resonates with them. Yes, that’s true. That’s why maximize all your experiences, because experience defines you. That is so true. I think I want to go on the next vacation. After all, I want to make wonderful memories for myself and for my grandchildren etc.
So, I got carried away. Why? Because experience is my reality, although experience keeps changing.
What is changing is मिथ्या | What is changing is name and form. And मिथ्या is valid, मिथ्या has its functional purpose, we are not denying it. But मिथ्या cannot exist without सत्यम् |
So remember मिथ्या is not an object, मिथ्या is your understanding of the reality, which is dependent.
So the pot has a dependent reality on clay that is सत्यम्, that which is never changing.
So now, any object that you see, that you experience is really what? सत्यम् + as though मिथ्या |
It’s actually really foolish to say ‘सत्यम् plus’, but for now okay,
because Swaminiji is just leading us to see that all that is here is only सत्यम् |
So it sounds more ridiculous when it is said that there is clay, and then there is pot.
E.g. a copper glass. So it is ridiculous to say copper and copper-glass. What is that? And how ridiculous…The glass is made of copper, and that’s it. What is here is copper, full stop.
So it’s the same thing like me saying I am the आत्मा but you know my experiences are very real. So, the form has come from the आत्मा | Form is sustained by the reality.
Just like this copper glass is sustained by copper. Without copper, the glass cannot exist.
The name and form is sustained by सत्यम् | Name and form is मिथ्या, with a status of dependent reality, it cannot exist without सत्यम् |
And so this body-mind depends on the आत्मा, cannot exist without the आत्मा |
So therefore, all names and forms are मिथ्या, dependent reality that’s all.
So now when we say sameness, it doesn’t mean that you confuse all the different forms. I will relate with every form in the same way- and so I will eat wires, maybe I can eat the plate also, or I will attempt. I will treat everyone in the same way. So, that is madness.
समदर्शन: means seeing that all that is here is सत्यम्, is आत्मा, that which is limitless. And as though has a manifested limited form.
* Exercise *
Tell whatever comes to the top of your head, maybe some people, maybe some objects in the room, whatever you see.
E.g. If I see the computer screen, I will say~ सत्यम्, नामरूप computer screen.
Or, I can say mobile-phone सत्यम्, mobile phone name and form.
My wife/partner सत्यम्, name and form is whatever is the name of the person.
Now, as one does this exercise, one realizes that it is easier to say सत्यम् name & form for certain names and forms as compared to the others.
How do you explain a certain effortlessness that came with calling your watch or your pug सत्यम् name & form, vis-à-vis the others.
~ Maybe for some objects I see them as more neutral because I don’t engage with them in various roles/responsibilities; I see them in more of a functional way, e.g. watch, car. But with a person, there’s much more emotional engagement. And then, thinking of oneself and all of one’s opinions, beliefs and emotions, one thinks that that’s me.
How about looking at even the opinions, the emotional engagement, and the reactions, and the triggers that’s also name & form.
सत्यम्, name and form.
But I hesitate to say सत्यम् because I have to deal with this name and form.
So, I immediately go back into the अहंकार and then I say- Oh, I have to figure out a way out. कर्ता-भोक्ता – immediately I just take on that identity.
And I could still see that the कर्ता is the आत्मा, आत्मा is not the कर्ता | I could still see that. Maybe it will take some अभ्यास, some practice.
So, play with this. See what happens to you when you say these words. Pick up maybe few objects, and definitely pick up at least three-four people. Ideally pick up somebody who you are very fond of and somebody whom you are struggling to get along with, or having some strained relation. And then when you say- this person is सत्यम्, name and form has come from सत्यम् |
And what we will see is really that all my reactions, everything is also name and form. It is not opposed to me saying सत्यम् | So the name and form, the play of मिथ्या, that cannot exist without the सत्यम् that is me.
Insights after exercise-
~ my resistance is also सत्यम् name & form.
~ anything that you look at, that is सत्यम् | Whether it is a being or a thing, and then you name it, depending upon your relational reality with it. It could be a relationship with a person or something that you’re using.
Absolutely right. And so the functionality, the name and form, they are all changing. They are मिथ्या |
Swaminiji was delighted in one of the groups to hear people using the word मिथ्या |
E.g. My child is सत्यम्, but *insert child’s name*, ‘x’ years old is मिथ्या |
So to say that, referring to the name & form as मिथ्या | If it is understood, then no problem in saying it. But otherwise, common connotation of मिथ्या may be that you dismiss that very close relation, e.g. your own son.
So it is recognizing name and form.
So by extension, let’s try- so you say my husband is सत्यम्, or this person is सत्यम्, but the name & form, *insert husband’s name* is मिथ्या |
The relationship is also name and form, only this lifetime, or maybe previous we don’t know, maybe next lifetime who knows?
It is मिथ्या | So, functional validity.
Because the moment you say सत्यम्, if you are saying name and form it is मिथ्या i.e. functionally valid.
So, in the exercise, आत्मा is I, and when we said सत्यम्, सत्यम् is still a little third person or it seems like that, if not understood.
So here the next step => That is I-आत्मा, that is I-name&form.
– Son is आत्मा, then you will say of course~ son is my आत्मा only.
– So also the most annoying colleague in office is आत्मा, that’s me.
But it’s not me the अहंकार, it’s me the आत्मा |
So this second step is our homework, so we play with it.
This is the vision of a wise person- सर्वत्र समदर्शन: i.e. all that is here is is-ness/consciousness, which is not an object and therefore cannot be seen as an object of perception.
So this nephew came and he’s now in third standard. And he says~ I want to ask you a question. Today in school we had free time and we were chatting, and you know, my friends think that there is no God. They said because I cannot see God, therefore God does not exist. What shall I tell them?
So then Swaminiji said- Grandparents do you have?
~ Yes.
Did they have father and mother?
~ Yes.
How do you know, you never saw them?
~ No, of course everybody has a father and mother.
How do you know?
With so much conviction he said ~ everyone has a father and mother.
Oh so although you did not see your great-grandparents, you are sure that they exist. You didn’t see them, but you’re sure?
~ Yes, I am sure.
So which means that you need not see everything, but they can still continue to exist.
~ Yes, that’s true. I will go & tell my friends.
Then they’ll come back with another argument and then we will see about that.
Because that’s the thing, there has to be an exception to the example that goes against the general rule. Which means that the general rule is not absolute.
So the example totally junks the assumption that for something to exist you must see it. So, assumption gone.
So this is सर्वत्र समदर्शन: – that I the आत्मा accommodate all forms, and no form is in opposition to me.
Maybe there is a property dispute going on in the court. The dispute will be between two names and forms. And you can fight it out till the fighting finishes. The functionality, the व्यवहार might be different between two names and forms, but that is not opposed to the आत्मा that I am. Again and again this ध्याता, the meditator sees this truth.
Hence, a life of relative harmony becomes important. Because if I’m going through lots of conflicts in all areas of my life, there is no time, there is no space, there is no leisure for me to appreciate even similarity, because I’m only focused on difference. And that difference feels very, very real to me. Because remember, experience is our reality, that’s how we erroneously define- whatever I experience is real, if I have not experienced then it’s not real. So, orientation. Orientation based on नामरूप i.e. name and form.
Orientation that experience is my only reality is based on considering this body-mind as सत्यम्/absolute.
But how can body-mind be absolute? Because it’s changing. What is absolute is subject to no change. Always is. That is me, that is the आत्मा |
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति ।
तस्याहं न प्रणश्यामि स च मे न प्रणश्यति ॥ ३०॥
So, a very beautiful continuation. Now, भगवान् श्री कृष्ण is speaking.
य: – the one,
माम् – me.
So, the one who sees me,
सर्वत्र – everywhere.
So this is a continuation of the previous verse- the one who sees me in all beings,
च/and,
सर्वं मयि पश्यति – in me, सर्वम् (all forms) are seen.
For that being/तस्य,
अहं न प्रणश्यामि – I am never away. I am not remote, I am not far away.
And even that person,
मे – for me,
न प्रणश्यति – that person is not far from me.
What is very interesting to note is that in verse 29, He said- सर्वभूतस्थं आत्मानम् i.e. in all beings is the आत्मा |
And now He says- the one who sees Me in all beings.
The one who sees आत्मा in all beings, the one who sees Me in all beings.
Are we supposed to see two things? आत्मा in all beings, then ईश्वर in all beings? No, no, no.
By stating this, what is He saying?
आत्मा is ईश्वर |
So here He is not talking as Krishna who is the charioteer/सारथि for Arjuna.
Remember this is भगवद्-गीता, not कृष्ण-गीता | So, श्री गवान् उवाच all the time.
The one who sees ईश्वर in all beings.
Here we’ll say~ but you know this person is capable of so much terror. How can I see ईश्वर in all beings?
The reason one says this is because for me ईश्वर is a limited being who is kind and loving and benevolent. I have not yet seen ईश्वर as the intelligence and the material that is present in all beings.
Because when I look at ईश्वर as the material i.e. the laws of nature – there is order, there is disorder, there is everything. And that law also includes freedom of choice, which of course we often use and abuse.
The one who sees Me-भगवान् in all beings, and that all beings exist in ईश्वर |
ईश्वर being जगत् कर्ता i.e. the one who has manifested this entire जगत्, the laws of nature and so on and so forth, manifestation.
Where the laws are, where the intelligence is, where the material is, there alone ईश्वर is.
आत्मा in all beings.
ईश्वर in all beings.
Mathematical equation- आत्मा equals ईश्वर | Yes.
Is आत्मा different from ईश्वर ? No.
So ईश्वर in all beings. And this we understand.
Folk wisdom, it is said in the villages and all, people will talk like this. And that’s why it’s very easy for us to worship any form. Like laptops are worshipped. And you say~ oh, please show me the प्रमाण for this. Are laptops worthy of worship? During आयुध पूजा around नवरात्रि time, all the electronic items will be worshipped and पूजा will be done. And then cars are taken routinely to the temple, and then the coconut is broken, and all that.
So which is the प्रमाण? I thought only देवता-s are to be worshipped. No, no no. Any form.
Any form that you have not conceived of, you will conceive of at some point in time.
Form = आत्मा = ईश्वर | That’s it. No problem. This vision is very clear.
So what He’s really saying is that अहंकार who struggled with a sense of difference, hence isolation, hence not feeling understood, hence feeling lonely, hence seeking connection; that अहंकार/self concept is actually the आत्मा |
So that अहंकार which is आत्मा- the limitless, and as though body-form i.e. name & form.
Name and form is also all the way आत्मा सत्यम्, manifestation.
Because manifestation is what is changing, it is मिथ्या |
So, if this योगयुक्तात्मा is able to see that even these people I don’t get along with it, and perhaps I never will in this lifetime, ईश्वर is present in this person. Material, intelligence – ईश्वर | Maybe this lifetime is best we keep our distance from each other, we trigger each other far too much. Okay manage, no problem.
Okay, before that, can I see that this person has his/her background, and the fact that it is my कर्म coming back to me? I have to make peace with that. This person who is a pain in the neck for me, it is very likely I have been a pain in the neck for this person. Not just, it’s very likely, it’s almost a guarantee. Law of कर्म really brings us down to our knees in a very nice way.
In fact, in Jainism, they have this practice, ‘Michhami Dukkadam’. So they say this to all the people that they meet on Paryushana Samvatsari. So now, even the people who have wronged me, who have upset me, Jain-s have this habit that they will go and say, ‘I am sorry’. And then you say~ What? This one has actually wronged you, but you are telling that person sorry. But they are encouraged to do that.
So the law of कर्म, with the understanding of the principle is that all the suffering that one has gone through, is kind of the suffering that you have caused at some point in time to the other person in this lifetime, or in another.
And so, much of our suffering, much of our reaction will be reduced, and perhaps we may become a bit more humble, if you see that~ Oh my God, maybe I was not so fair to the other person. And this person is just giving back, knowingly or unknowingly, what I have done to the other person. It doesn’t make you passive. Some suffering little bit you will go through but you will still be proactive in terms of how to deal with it.
So then a life of relative harmony can help me appreciate the material and the intelligence of all names & forms.
One name & form evokes a lot of reaction in me. Reaction is name & form, it doesn’t have a substantiality of its own, it cannot exist without the सत्यम्, that is आत्मा, that is ईश्वर,
maybe in time we will see.
But again and again you try to see this.
Try to see your reaction as also सत्यम्, then no problem.
Because then you’ll say that if I have to see सत्यम्, then I shouldn’t be reacting. But I’m resisting my reaction. There’s no need. Because resistance is also part of the laws of nature. Again material, again intelligence, all the way it is ईश्वर, it is the आत्मा |
And so that’s why we call it a महावाक्य ~ तत्त्वमसि | That we see आत्मा in all beings, all beings in the आत्मा | And that very आत्मा, त्वम् | Because the त्वम् inquiry has led to the understanding that I am the आत्मा-the limitless.
That आत्मा is being equated to ईश्वर, who is present in all beings as all manifestations. And all manifestations are present in ईश्वर |
So there is no time, there’s no place where ईश्वर is not. Wherever your mind goes it is ईश्वर | Whether you are suppressing, expressing, repressing, whatever it is, all the way it is भगवान् |
So that’s why we say that everything is sacred. So that’s our vision and these are all elaborations of that.
So then further it is said that the योगी abides in this, and so on.
There is no distance that’s the main thing. There is no distance between सत्यम् and मिथ्या name & form. What is the distance between the pot and the clay? Where the pot is, there the clay is. Where the human being is, pure being is, which is limitless, which is me, which is the आत्मा |
ॐ