-
Opening and closing prayer-chants 4
-
Prayer-chant unto the guruparamparāLecture1.1
-
Prayer-chant unto Bhagavān KṛṣṇaLecture1.2
-
1 a Sankalpa for the Gita Amrtam courseLecture1.3
-
Prayer-chant for the well being and prosperity of the worldLecture1.4
-
-
Bhagavad Gita Dhyaanam 6
-
1 b Freedom from seekingLecture2.1
-
1 c Bhagavad Gita Dhyaanam verse 1Lecture2.2
-
1 d Q &ALecture2.3
-
2 a Bhagavad Gita Dhyaanam (verses 2 – 4)Lecture2.4
-
2 b Bhagavad Gita Dhyaanam (verses 5 – 9)Lecture2.5
-
2 c The context of the Gita – a glimpse of the MahabharataLecture2.6
-
-
Bhagavad Gita Chapter 1 9
Chanting only of Chapter 1 by Pujya Swami Dayananda ji
-
Bhagavad Gita Ch 1Lecture3.1
-
3 a The opening of the Gita 1.1-1.9Lecture3.2
-
3 b The armies on both sides 1.10-1.20Lecture3.3
-
3 c How to study and do sadhana of VedantaLecture3.4
-
3 d Q & ALecture3.5
-
4 a The situation of Arjuna 1.21-1.35Lecture3.6
-
4 b Arjuna’s conflict and sorrow 1.36-47Lecture3.7
-
4 Gita Q & ALecture3.8
-
How to use the Slack communityLecture3.9
-
-
Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
-
Bhagavad Gita Ch 2 chanting by Pujya Swami DayanandaLecture4.1
-
5 a Arjuna’s topical problem 2.1-2.7Lecture4.2
-
5 b Arjuna’s transformation from friend to shishya and request for shreyas (moksha)Lecture4.3
-
5c Q & ALecture4.4
-
Overview of the ShaastraLecture4.5
-
6 a Arjuna qualified with viveka and vairagyaLecture4.6
-
6 Q and ALecture4.7
-
7 a The teaching begins 2.11-2.13Lecture4.8
-
8 a Guided meditation (Attitude to sukha and dukha) 2.14Lecture4.9
-
8 b Who is fit for liberation 2.14-15Lecture4.10
-
8 c Satyam (and mithya) 2.16Lecture4.11
-
9 a Guided meditation (Panchamahabhutas and connectedness)Lecture4.12
-
9 b Sat – all pervasive and indestructible 2.17-18Lecture4.13
-
9 c Q & ALecture4.14
-
10 a The one who knows the Atma to be neither the karta (doer) nor the bhokta (experiencer) 2.19-20Lecture4.15
-
10 b Nature of the Atma 2.21-23Lecture4.16
-
10 c Q & A (2.19-23)Lecture4.17
-
11 a Neither Atma can be grieved for nor Anatma which is ever changing 2.25-29Lecture4.18
-
11 b Q & A and a delightful enactment of the Atma and the two bodies (sthula and sukshma sharira)Lecture4.19
-
12 a Atma is no cause for grief 2.30Lecture4.20
-
12 b Arjuna ‘s svadharma as a kshatriya (and our svadharma) 2.31-39Lecture4.21
-
12 c Q & A (Expecting moksha from being a perfect parent, Career choice, Dharma conflict etc)Lecture4.22
-
13 a Introduction to Karma Yoga and clarity on self knowledge being the solution 2.39-43Lecture4.23
-
13 b Q & A (Is samadhi experience enough? , If moksha is not my only goal 2.39-43 )Lecture4.24
-
14 a Glimpse of being a master (Atmavaan) 2.45-46Lecture4.25
-
14 b Choice in Karma but not in result (Famous verses) 2.47-48Lecture4.26
-
15 a Karma Yoga – attitude to action and its results 2.48-50Lecture4.27
-
15 b Group Discussion and insights – The classification of the day into the four pursuits – Dharma/Artha/Kaama/,MokshaLecture4.28
-
16 a Group discussion and insights – What happens when one is money/partner/work/children obsessed?Lecture4.29
-
16 b How can one have it all – money/partner/work/children? By Being Dharma centredLecture4.30
-
16 c Freedom from bondage of karma 2.51 and Q & ALecture4.31
-
17 a Karma Yoga in relationshipsLecture4.32
-
17 b How Karma Yoga helps in self knowledge, Vairagya towards alternatives and Arjuna’s question about a wise personLecture4.33
-
17 c Q & A (Managing employees, Distractedness, Clash of roles, Dealing with a dominating personLecture4.34
-
18 a Signs of a wise person and Mastery 2.56Lecture4.35
-
18 b Mastery of the mind and senses 2.57-58 (incl Q and A)Lecture4.36
-
18 c How do you feel loved? (Podcast episode link) – Supplementary listeningLecture4.37
-
19 a Mastery of the mind and senses 2.59-61Lecture4.38
-
19 b Understanding the framework of anger(Dwelling on sense object-Attachment-Anger-Loss of memory of learning-Destruction of person)Lecture4.39
-
19 c Discussion on Kaushalam and Samatvam (Duty, Road rage, Resolving misunderstanding)Lecture4.40
-
20 a Self mastery and tranquility 2.64-66Lecture4.41
-
20 b The vision of a wise person and the sadhana of self mastery (audio has some disturbances)Lecture4.42
-
20 c Q & A (Roles etc) (audio has some disturbances)Lecture4.43
-
Questions for reflection and making notes on Chapter 2 0 questionQuiz4.1
-
21 a The connection of self mastery and inner dialogue with the younger you (incl. guided meditation)Lecture4.44
-
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
-
-
Bhagavad Gita Chapter 3 22
-
Bhagavad Gita Chapter 3 chanting by Pujya Swami DayanandaLecture5.1
-
22 Arjuna ‘s doubt, ‘If knowledge is better than action why prompt me to do karma?’ 2 Lifestyles 3.1-5Lecture5.2
-
23 a Quiet appearance but false front & Why karma yoga is better than karma 3.6-7Lecture5.3
-
23 b Why karma is superior to inaction & Karma transformed into yajna 3.8-9Lecture5.4
-
23 c Q & A (How much work is too much, Objectivity wrt pursuits )Lecture5.5
-
24 a Karma as Yajna and recognition of Devatas 3.10-11Lecture5.6
-
24 b Karma as pervaded by Veda 3.12-15Lecture5.7
-
25 a Contribution to the cosmic wheel and the contentment of a wise person 3.16-18Lecture5.8
-
25 b Why perform karma, Janaka, the wise king and role models 3.19-21Lecture5.9
-
25 c Gita Q & A (Japa, Time for Vedanta, Delegation etc)Lecture5.10
-
26 a Gita 3.22-25 No karma to be done by Bhagavan but still karma is doneLecture5.11
-
26 b Gita 3.26-28 Karma impelled by Prakrti’s gunasLecture5.12
-
26 c Q and A (Dharma, Rebirth)Lecture5.13
-
27 a How can the wise person engage with those who are deluded by prakriti and its gunas and How to fight ?Lecture5.14
-
27 b The role of shraddha in learning and how prakriti affects a wise personLecture5.15
-
27 c Don’t some under the spell of ragas and dveshasLecture5.16
-
27 d Discussion – Handling Differences, Managing ragas and dveshasLecture5.17
-
28 a Svadharma is better than paradharma and the problem of (binding) desireLecture5.18
-
28 b Knowledge (as though) clouded by binding desire and Atma untouched by it allLecture5.19
-
28 c Guided meditation (Saakshi)Lecture5.20
-
28 d Discussion (Processing a situation, The 4 aspects of a mind etc )Lecture5.21
-
29 Ch 3 Discussion after small groups discussionLecture5.22
-
-
Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
-
Bhagavad Gita Chapter 4 chanting by Pujya Swami DayanandaLecture6.1
-
30 a Greatness of the parampara 4.1-3Lecture6.2
-
30 b The Why and What of an Avataara 4.4-8Lecture6.3
-
30 c Gita 4.1-8 (Can a non sannyasi get jnanam and Can giving up desires lead to jnanam)Lecture6.4
-
31 Discussion on the value of Dharma by looking at AdharmaLecture6.5
-
32 a Reality of an Avataara and Levels of reality 4.9Lecture6.6
-
32 b Taking refuge in Bhagavan and his blessings 4.10-12Lecture6.7
-
32 c Gita 4.9-12 (Q and A) (Bindi, Dharma and religiosity etc)Lecture6.8
-
33 a The Four fold Varna system 4.13Lecture6.9
-
33 b Bhagavan Krishna as Karta and AkartaLecture6.10
-
33 c Gita 4.13-15 (Q & A Vrata etc )Lecture6.11
-
34 a Gita 4.16-17 What is karma and akarma?Lecture6.12
-
34 b 4.18 The vision of a wise person about karma and akarmaLecture6.13
-
34 c Gita 4.16-18 (Q & A – Work role, Healing karma etc)Lecture6.14
-
35 a Atma as akarta and abhogta (non-doer and non experiencer) 4.18-19Lecture6.15
-
35 b Aspects of Jnanam and lifestyle of grahastha and sannyasi 4.20-21Lecture6.16
-
35 c Gita 4.18-21 Q & A (Clarifications of Akarta, Vedanta as a perspective, Being assertive)Lecture6.17
-
36 Gita 4.22-25 Attitude of a wise person wrt gain/loss and life as yajnaLecture6.18
-
37 a Gita 4.26-27 Self mastery of senses as yajna and Chariot imageryLecture6.19
-
37 b Gita 4.28 Yajnas – Dravya, Yoga, Svadhyaaya etcLecture6.20
-
37 c Gita 4.26-28 (Q & A – Social media response, You are bigger than your pain etc)Lecture6.21
-
38 a Gita 4.29-30Lecture6.22
-
38 b Gita 4.31-33Lecture6.23
-
38 c Gita 4.29 – 33 (Q & A Soham, Misinterpreting the verse)Lecture6.24
-
39 a Gita 4.34 How to relate to a teacher for knowledgeLecture6.25
-
39 b Gita 4.35-38 The result of knowledge and What if one is a paapi?Lecture6.26
-
39 c Gita 4.34-38 (Q and A – Making amends etc )Lecture6.27
-
40 a Gita 4.39Lecture6.28
-
40 b Gita 4.39 contd.Lecture6.29
-
40 c Gita 4.40-4.42 (plus Q and A)Lecture6.30
-
-
Bhagavad Gita Chapter 5 Sannyasa Yoga 20
-
Bhagavad Gita Chapter 5 chantingLecture7.1
-
41 a Gita 5.1-3 Sannyasa or Karma Yoga – Which is better? aLecture7.2
-
41 b Gita 5.4 Are Sannyasa and Karma Yoga same?Lecture7.3
-
41 c Assignment on Identifying Life prioritiesLecture7.4
-
42 Discussion on Life prioritiesLecture7.5
-
43 a The goal of Sannyasa and Karma Yoga as a lifestyle is oneLecture7.6
-
43 b Vision of a wise person despite performing actionsLecture7.7
-
43 c Gita 5.5-9 Reflections and discussionLecture7.8
-
44 a Gita 5.10 The wise one who is not affectedLecture7.9
-
44 b Gita 5.11-12 How do karma yogis perform karmaLecture7.10
-
44 c Gita 5.13-14 Where does the wise being live and how?Lecture7.11
-
45 a Gita 5.15-16 Atma is not affected by punya/paapaLecture7.12
-
45 b Gita 5.17 Levels of commitmentLecture7.13
-
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
-
46 c Gita 5.19-23 Q & ALecture7.17
-
47 a Gita 5.24-25 Videha mukti and the sukha of a wise personLecture7.18
-
47 b Gita 5.27-29 Introduction to Dhyaanam and AikyamLecture7.19
-
47 c Gita 5.24-29 Q & A (Imp of Asana, Desire fulfilment,Lecture7.20
-
-
Bhagavad Gita Chapter 6 Dhyaana Yoga 15
-
Bhagavad Gita Chapter 6 chantingLecture8.1
-
48 Gita 6.1-3 Who is a Sannyasi and a yogi?Lecture8.2
-
49 Gita 6.4 Yogi has freedom from dependenceLecture8.3
-
49 b Gita 6.5-6 Being a friend to oneselfLecture8.4
-
50 a Gita 6.7 Being a jitatma and free from oppositesLecture8.5
-
50 b Gita 6.8-9 A yogi ‘s attitude towards objects and peopleLecture8.6
-
51 a Gita 6.10 The preparation of Karma Yoga for a meditatorLecture8.7
-
51 b Gita 6.11-14 Initial preparatory steps (place, asana etc)Lecture8.8
-
52 Gita 6.15 Who is an accomplished personLecture8.9
-
53 Gita 6.19-20 The mind of a yogiLecture8.10
-
54 Gita 6.21-23 Reveling in oneself and Dissociation from the association with sorrow (3rd definition of Karma Yoga)Lecture8.11
-
55 Gita 6.24 – 28 Dissociation from the association with sorrow and benefits of DhyaanamLecture8.12
-
56 Gita 6.29 – 30 The vision of oneness/samenessLecture8.13
-
57 Gita 6.31-34 The wise person and Arjuna’s question about not seeing the visionLecture8.14
-
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
-
Bhagavad Gita Chapter 7 Chanting by Pujya Swami DayanandaLecture9.1
-
59 Gita 7.1-7.6 Introduction to Indirect and Immediate knowledgeLecture9.2
-
59b Gita 7.4 – 7.6 Nature of IshvaraLecture9.3
-
60a Gita 7.7 – 7.9 Manifestations of IshvaraLecture9.4
-
60b Gita 7.10-11 Manifestations of Ishvara contd.Lecture9.5
-
60c Gita 7.7-11 Q and ALecture9.6
-
61a Gita 7.12-14 Mayashakti and crossing over MayaLecture9.7
-
61b Gita 7.15-17 Four Types of devoteesLecture9.8
-
61c Gita 7.12-17 Q and ALecture9.9
-
62 Gita 7.16 Four kinds of devotees and their world viewLecture9.10
-
62b Gita 7.18-20 Which among the devotees is one with IshvaraLecture9.11
-
62c Gita 7.18-20 Q and A (Why more don’t take to Vedanta, Readiness, Journey of a Jijnasu etc)Lecture9.12
-
63a Gita 7.21-22 How Bhagavan makes the shraddha strongerLecture9.13
-
63b Gita 7.23-25 Why and what do people not know about Bhagavan?Lecture9.14
-
63c Gita 7.21-25 Q and A (How shraddha for rituals grows)Lecture9.15
-
64 Gita 7.26-30 How do devotees seek Bhagavan?Lecture9.16
-
-
Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
-
Bhagavad Gita Chapter 8 Chanting by Pujya Swami DayanandaLecture10.1
-
65 a Summary of first seven chaptersLecture10.2
-
65 b Gita 8.1-5 Arjuna’s question about Brahman and what happens when a person diesLecture10.3
-
65 c Gita 8.1-5 Q and ALecture10.4
-
66 a Gita 8.5-8.6 Whom to remember before dying ?Lecture10.5
-
66b Gita 8.7-9 How to remember Bhagavan?Lecture10.6
-
66c Gita 8.5-9 Q and A Grieving and HealingLecture10.7
-
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
-
68 a Gita 8.16-18 The lifespan of Brahmaji and the nature of the lokasLecture10.11
-
68 b Gita 8.19-21 The play of manifest and unmanifestLecture10.12
-
68 c Gita 8.16-21 Q and ALecture10.13
-
69 a Gita 8.22-24 Who is the limitless purusha and where do meditators of Brahmaloka go?Lecture10.14
-
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
-
70 a Gita Ch 8 Q and A (post death rituals)Lecture10.17
-
-
Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
-
Bhagavad Gita Chapter 9 Chanting by Pujya Swami DayanandaLecture11.1
-
70 b Gita 9.1-2 What is the King of Knowledge and the King of Secrets and why?Lecture11.2
-
71 a Gita 9.3 What is required for the knowledge and what happens to those who don’t seek it?Lecture11.3
-
71 b Gita 9.4-5 Satyam (and Mithya)Lecture11.4
-
71 c Gita 9.3-5 Gita (Q and A)Lecture11.5
-
72 a Gita 9.6-8 Nature of Ishvara (and Maya shakti)Lecture11.6
-
72 b Gita Despite manifesting Ishvara is unchangingLecture11.7
-
72 c Gita 9.6-10 (Q and A)Lecture11.8
-
73 a Gita 9.11-12 What happens to the ones who do not recognise Bhagavan as the lord of all beings?Lecture11.9
-
73 b Gita 9.13-14 Qualities of the ones who seek Bhagavan ?Lecture11.10
-
73 c Gita 9.11-14 Q and ALecture11.11
-
74 a Gita 9.15-17 How to worship Bhagavan with jnana-yajna?Lecture11.12
-
74 b Gita 9.18-21 How Bhagavan is one and distinct & What happens to people who go to svarga ?Lecture11.13
-
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
-
75 a Gita 9.22 How does Bhagavan support the jnani/mumukshu?Lecture11.15
-
75 b Gita 9.23-26 Devotees who are committed to different ends and not Bhagavan; Bhagavan ‘s acceptance of the smallest offeringLecture11.16
-
75 c Gita 9.22-26 Q and A (Bhagavan-Sakshi/experiencer)Lecture11.17
-
76 a Gita 9.27-28 Which actions to offer to Bhagavan and the resulting maturity from this attitudeLecture11.18
-
76 b Gita 9.29-32 ‘I am the same in all’ and different groups of people can still gain BhagavanLecture11.19
-
76 c Gita 9.33-34 and Q and A The level of commitment in seeking BhagavanLecture11.20
-
-
Bhagavad Gita Chapter 10 Vibhuti Yoga 22
-
Bhagavad Gita Chapter 10 Vibhutih Yoga (Chanting by Pujya Swami Dayananda)Lecture12.1
-
77a Gita 10.1-3 Introduction to the glories of BhagavanLecture12.2
-
77b Gita 10.4-5 All dispositions and emotions are from BhagavanLecture12.3
-
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
-
78a Gita 10.6-7 Knowing the vibhuti of BhagavanLecture12.5
-
78b Gita 10.8-9 What do wise people know about me and how does it show in their life?Lecture12.6
-
78c Gita 10.6-9 Q and A (Vegetarianism, Socialising/Social pressure etc)Lecture12.7
-
79a Gita 10.10-11 Whom does Bhagavan give knowledge to and what does he destroy?Lecture12.8
-
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
-
80a Gita 10.20 Aham AtmaLecture12.11
-
80b Gita The conscious being is free from roles (Guided meditation)Lecture12.12
-
80c Gita 10.20 Q and A (Responses to meditation etc)Lecture12.13
-
81a Gita 10.21-23 Bhagavan’s vibhutis beginLecture12.14
-
81b Gita 10.24-26 Bhagavan’s vibhutis continueLecture12.15
-
81c Gita 10.21-26 Q and A (Balance, Japa, Samskaaras, Where do thoughts come from?)Lecture12.16
-
82a Gita 10.27-29 Bhagavan’s vibhutis – Uchhaishravasa till Yama who disciplinesLecture12.17
-
82b Gita 10.30-32 Bhagavan’s vibhutis – Prahlada till Vada-discussionLecture12.18
-
82c Gita 10.27-32 Q and A (the how of creation, the why of Bhagavan Krishna’s list)Lecture12.19
-
83a Gita 10.33-35 Vibhutis – A among the letters till the Spring seasonLecture12.20
-
83b Gita 10.36-42 Vibhutis – Game of dice etc All vibhutis are meLecture12.21
-
83c Gita Vibhuti garland of blessingLecture12.22
-
-
Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 3
This content is protected, please login and enroll course to view this content!
1 Comment
सर्वभूतस्थितं यो मां भजत्येकत्वमास्थित: ।
सर्वथा वर्तमानोऽपि स योगी मयि वर्तते ॥ ३१॥
The योगी, the one who has the vision that has been spoken of in the previous verses i.e. समदर्शन:, what does this योगी recognize?
एकत्वम् – oneness.
Between what? The आत्मा and ईश्वर |
So we saw that in verse number 30, भगवान् कृष्ण had said that the one who sees Me in all beings,
यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति |
So, this so called समदर्शन: is seeing भगवान्/ईश्वर in all beings, and all beings in ईश्वर |
He has used similar words in the previous verse, where He talks about-सर्वभूतस्थमात्मानं सर्वभूतानि चात्मनि (६.२९) |
So that आत्मा is ईश्वर | And ईश्वर is not an object, meaning not remote.
So, how does this person live? A wise person’s प्रारब्ध i.e. the way situations unfold in the person’s life, are similar to any other person. There may be illnesses, e.g. Ramana Maharshi had cancer, Ramakrishna Paramahamsa also had cancer. There may be disappointments by students. There may be the usual problems that come up when you’re trying to run an institution, nobody is free from that. Just to get people on one page, we know how difficult it is, so forget an institution. Just in one family, if you try to get everybody on one page, it takes a while. Just~ ‘What shall we eat today?’ So as simple as that, everyone will have their preferences and maybe dietary restrictions and whatever else.
So now, the one who is this योगी, who has this समदर्शन:, what does he/she recognize?
That whatever the प्रारब्ध is, the person will live with this vision.
And, सर्वभूतस्थितं य: माम् – माम् here refers to भगवान् |
So, the one who has this vision, recognizes that all beings, all forms- internal or external,
internal meaning what goes on in your mind etc., and for which we did the guided meditation, and external meaning all different beings, situations, events.
So, although they are very, very different, the reality is really ईश्वर, it is भगवान् |
And so we have all this folk wisdom, when people in India will say~ ” कण कण में भगवान है ” | So, you pick up some mud let’s say, you will look at it with some microscope, and then you might find some bacteria. So, that also is भगवान् |
” कण कण में भगवान है ” means what? That the tiniest form, अणोरणीयान्,
महतो महीयान्~ so the biggest galaxy is infused/pervaded/permeated by भगवान् |
Because we are talking about the total form, that’s why we’re bringing in भगवान् |
And so this vision, if the person has, the person doesn’t need meditation. Because meditation is an activity for a definite purpose.
सगुण ब्रह्मन् विषय मानस व्यापार |
मानस व्यापार (mental activity) related to ईश्वर (सगुण ब्रह्मन्).
But for me, my living reality is- all that is here is सगुण ब्रह्मन्, I am the आत्मा |
The reality of me and ईश्वर is the same. There is no difference.
So at a व्यष्टि/individual level, I do what I have to do. At a total/समष्टि level, ईश्वर has to do whatever is to be done. Fine.
But we are not affected by what needs to be done, or what is happening despite my best efforts.
We often think more about Arjuna, but just look at Krishna, he could easily think that I’m such a failure, I have not been able to prevent this great war, Mahabharata. With all my skills, with all my persuasion, and my negotiation, and my arbitration skills, I was not able to change the course so that this war does not happen. And again, from his own kingdom standpoint, it’s not that it was the grandest, best-est kingdom ever, no. Of course, he was extremely accomplished as a warrior but that’s great, that’s fine. And then to take on a job as a driver~ I’m going to drive your chariot, I’m not going to fight, this means I’m in the line of fire- the arrows have to pass me before they reach you. And that’s Krishna’s प्रारब्ध~ as an अवतार- true, of course it is प्रातिभासिक- true. प्रातिभासिक सत्यम्- the form. But still, there was some sort of प्रारब्ध unfolding there.
And then for Him to say that whatever the योगी is doing,
सर्वथा वर्तमानोऽपि |
वर्तमान: means that whatever is the प्रारब्ध that unfolds, but you have stopped defining yourself by the outcome. Initially, there is resistance. We don’t want what is unfolding. We don’t want whatever results that have come our way. Then little teaching of कर्म योग | Then I realize~ Oh, all this struggle to change and become is endless. Maybe I can drop my resistance a little bit. How about me learning to accept, trying to see things as प्रसाद | Okay, some attempt made- a few things in my life are प्रसाद, a lot of other things are not. I still continue to resist.
Okay, then the one who receives it as प्रसाद- graciously & cheerfully accepts certain people, certain events, certain situations is still a भोक्ता/experiencer, therefore needs acceptance.
भोक्ता/experiencer- maybe some भोग/experiences are pleasant, nice, so far so good.
But this भोक्ता, and of course कर्ता, in the vision of वेदान्त may convert this कर्तृत्वम्(sense of doer-ship) & भोक्तृत्वम्(sense of experiencing), to really looking at the reality of both.
Because when one says कर्ता, show me the कर्ता? Where is the कर्ता, who is the doer?
Then you say~ Oh, my hands and legs, my brilliant mind that ideates on these projects.
What’s the reality of that mind? Anyway that mind cannot function on its own without consciousness.
~ No, no with organic food, it functions very well.
Well, all that food also is all पञ्चमहाभूत only- space, water, air, fire, earth.
Whatever is functioning, कर्ता-भोक्ता, it is really made up of पञ्चमहाभूत | And where does that come from? Oh, it is the आत्मा, or you can say consciousness.
So now, in understanding that consciousness- that is the truth of me(the individual) and ईश्वर,
then what was earlier a resistance to different situations/conflicts, glides into the recognition that I am the basis of all these forms.
If I want to jump to this vision, I have to necessarily go through कर्म योग |
A lot of people don’t want the struggle of कर्म योग, because it seems like a struggle. It’s not a struggle actually. But the intensity and the degree of our resistance is so high that to accept something, just to accept one’s thoughts without getting involved without feeling the pressure to evaluate, without feeling the tendency to wish certain thoughts away, without feeling the tendency that some thoughts please please stay- I feel peaceful, I hope I feel more peaceful. Oh, I have to see some Instafeed, maybe I’ll see some scenery, some mountains, some valleys, then maybe I will feel a little peaceful.
So that’s the journey we make, in the context of this समदर्शन: |
So if the vision is clear, and one abides in that vision, that whatever be the differences is not a problem for you at all. You look at your own face, it’s not symmetrical. The difference starts right there. Your own face, no matter what you do- you slap one part, but it’s just not symmetrical. So this difference is actually the विभूति of ईश्वर, ईश्वर सृष्टि, it is not to be seen as a problem. But if we see it as a problem, then we bring in कर्म योग बुद्धि |
So ध्यान-योग which is the topic of this chapter, the ध्यानम् is abiding in the vision that all that is here is ईश्वर |
When we talk about the standpoint of the total form, and when you are looking at the reality behind all the forms, then one abides in the vision that all that is here is the आत्मा-me.
The moment I say~ oh but how I can be the basis of something? You have gone back into the thinking, into the identity of mind and body. And why have you done that? Because of the tendency to evaluate. Was there a need to evaluate right now? No.
Am I getting the vision? Oh, but first you see the vision, then you evaluate. But we are so pressurized, so much inner pressure we have created to evaluate ourselves in the name of self improvement, in the name of improving our skill-set and attitude and knowledge, and so on, that we don’t even realize this orientation that is entrenched and becomes a filter to look at everything.
There’s no need to get involved, it’s okay, just watch. No, no, no, I participate. I have to add my two-bit, my valued addition, how else will I feel significant?
Okay, so the identity as a knower.
This vision is direct, immediate, and it’s not forgotten. Because it’s a knowledge like no other. It is me. All the notions that existed, you see them as notions, they’re not reality.
See, we are disturbed by our mind. Because somewhere we believe that whatever the mind says is true.
We have given it several Oscar awards for ‘The reality mouthpiece of our life’. But that’s the अहंकार | The अहंकार has to comment to survive. Has to react, because the अहंकार is groping, is wanting to hold on.
अहंकार ~ I am not, actually I don’t really exist, but what do I do? I have to claim everything as mine. This body-mind, yes definitely it’s mine. And so you dare say anything about me? Not acceptable. And definitely you cannot say anything about my views, about any situation, any position, and so on.
The अहंकार if understood, विचारं न सहते- does not do any inquiry.
And of course the अहंकार is required, the ज्ञानी also survives with an अहंकार, but as though enlightened. Enlightened also is just another word. But the ideas that one had, the limited ideas that one had about oneself, all that is dropped away. That’s all, nothing more.
And so how does this person live a life? Because obviously we will have questions. That okay, fine, maybe the person has this vision of oneness, but can the person do something wrong? We hear instances of heads of institutions, doing wrong things, maybe being arrested, and so on. Of course being a head of an institution and a ज्ञानी are two different things.
So anyway, how does a wise person live?
आत्मौपम्येन सर्वत्र समं पश्यति योऽर्जुन ।
सुखं वा यदि वा दु:खं स योगी परमो मत: ॥ ३२॥
आत्मा is taken as उपमा | This is not the eating that is ‘upma’.
उपमा means an example in Sanskrit.
आत्मा is taken as the उपमा, for the basis of interacting in all situations.
धर्म which is very natural to a person is a lot more spontaneous in the wise person.
And so because, सर्वत्र समं पश्यति – sees that all beings as the same i.e. is all ईश्वर’s order, or it’s all me, therefore has an understanding that nobody wants to be hurt. And अहिंसा is a natural extension of that. That even the insects, and the bugs who crawl, especially if you have an आश्रम in the forest, or there is some greenery and all that, there will be lots of these creepy-crawlies who are going to visit you especially in the evenings. So then even for these small creatures, there is a natural अहिंसा |
Like how some of us initially get so bothered, so it’s almost an immediate response to the mosquito or the fly, it just comes and one slaps it, so that it runs away.
So धर्म is very much the basis of this person’s interactions, and what was earlier deliberate is a part of the कर्म योग lifestyle, is now very spontaneous. So it’s almost like you come full circle.
As children we are all very धार्मिक्, we don’t have to be taught so much. Do the right thing, do धर्म, etcetera. All children will naturally speak the truth. We have to teach them to lie unfortunately. If you say this, your teacher is not going to be happy. Or if you say this- Oh, you’re so ugly. Oh, how you can talk like this, the person will be hurt, and so on. So then children, we teach them. Of course it’s all about being appropriate also, धर्म is a lot about being appropriate, not blanket imposition of a value, because then that would make it absolute.
So we go through this phase of performing अधर्म, and then we see what it does to us. In time we realize the value of धर्म | That the value of the value is so valuable to me that I don’t want to have this fragmentation in me- The one who is thinking is different, The one who feels is different, The one who does is different.
It’s bad enough I have to deal with so many conflicts with so many different people, now even being with myself feels like a burden. I don’t know what I’m thinking, I don’t know what I’m feeling, etc. etc.
So more integrated, spontaneous.
Yes, there are past संस्कार-s. But that is just one factor for a ज्ञानी | The person cannot escape living a life of धर्म, and so that it becomes spontaneous. It’s much like when you learn to drive, or ride a cycle. So, so much effort~ falling down, this, that, the other. People are there to supervise you. And then now you can have very deep conversations when you are driving, and you are listening to music. You are kind of multitasking because the skill of driving has almost gone into an auto-mode.
Okay, so what was initially deliberate, requiring lots of effort, has now become to a great extent spontaneous. So that’s what is being referred to here. That whatever be the nature of situations that come in the way of the ज्ञानी,
सुखं वा यदि वा दु:खं- the person continues to be a योगी, the one who has समदर्शन: |
And in My view i.e. in भगवान्’s vision, this is an exalted योगी |
So, very interesting. Not the one who does शीर्षासन | Not the one who does all the different बन्ध-s in योग | Nor the one who does lots of प्राणायाम | Nor the one who has a lot of सिद्धि-s i.e. a lot of accomplishments. Just the one who has समदर्शन: is योगी i.e. the vision of oneness, because that एकत्वम् was referred to.
Swaminiji is also reminded here of Pujya Swamiji. In Rishikesh, also Uttarkashi, there is this event called भंडारा | So भंडारा is really a feast, and a lot of साधु-s are invited for a feast. And our आश्रम in Rishikesh is very famous for our भंडारा-s. Because along with a very delicious meal that is provided to the साधु-s, there is always दक्षिणा given.
So these are साधु-s who are living all over. And then there are certain people called महन्त्-s who manage this भंडारा in the sense that every आश्रम will be given some 10-15 tickets, they can give it out to whichever साधु-s come to that आश्रम to study or for anything else. Or the ones who are known to them. And it’s a very beautiful thing to watch and participate in. A lot of people also fund भंडारा-s because to feed a साधु is considered great पुण्य | Because here is someone who has devoted himself/herself to the highest, which is मोक्ष, and therefore the person must be provided for, so a certain value in the society.
Pujya Swamiji would always go down the rows. There would be like four-five rows, and so anywhere from 100 plus साधु-s are all sitting and some chants are there before the meal, and then they have the meal and then they are so focused, they only come there to eat. As soon as it’s done, they just get up and rush, and there is no trace of them in a few minutes time.
So of course Pujya Swamiji would go and show great respect to each and every one of them. And some of us, or most of us, we are looking at some of the साधु-s. And then you know how the mind tends to evaluate. So this one looks more like a साधु, that one maybe not. God knows what the person is doing. Nowadays they have mobile phones also. So you wonder- umm साधु what, I don’t know?
And, so some similar question we/someone else asked Pujya Swamiji~ You know, it’s very possible that these साधु-s they may have different backgrounds, we don’t know about them. And His answer was really a teaching, as has been the case for almost everything.
That the person is a साधु is enough for me. I have nothing to do with the person’s background. I will just show my respect for this person. That’s all. I don’t need to know what the background of the person is. And even if whatever be the background, that doesn’t take away the respect that I will show this person. That’s expansiveness, that’s bigness, that’s समदर्शन: |
Even with people, there may have been enough instances where we know that somebody’s trying to take Pujya Swamiji for a ride, telling some sob story so that some money can be gained, etc. And then in those instances and all, when some people would have thought that oh, they’re being very helpful~ you know Swamiji we know there is this background.
Ah, let it be. I do what I need to do. And all the time I’m thinking how can I help.
So by helping, nothing is taken away from me. Whereas we think so many times, if I help, my time will go, my money will go, my effort will go, my resources will go, I will be much the lesser for it, much the poorer for it perhaps.
But this is that vision, this is the behavior/conduct of a wise person.
So Arjuna has heard all of this, and like some of us might be thinking, he has a question now-
अर्जुन उवाच ।
योऽयं योगस्त्वया प्रोक्त: साम्येन मधुसूदन ।
एतस्याहं न पश्यामि चञ्चलत्वात्स्थितिं स्थिराम् ॥ ३३॥
चञ्चलं हि मन: कृष्ण प्रमाथि बलवद्दृढम् ।
तस्याहं निग्रहं मन्ये वायोरिव सुदुष्करम् ॥ ३४॥
So Arjuna is saying, you know all this that you have said about the vision of sameness and all, all that is very fine, it’s okay. You know, I’ve heard you, but,
अहं न पश्यामि – I’m not able to see this.
Why? Because of चञ्चलत्वम् | He’s referring to his mind, because the mind is not steady. And it just keeps moving, it keeps changing, gets agitated.
And this is not an ordinary person who is ever distracted with a mobile phone. No. This is an accomplished warrior who when was asked, ‘What do you see when you’re shooting?’ When all these princes were learning how to shoot, he said eye of the bird, and he was well recognized as the best archer of the land. So you can imagine the level of focus he has as a warrior.
When we have focus, it’s not like it can be only while you’re shooting, because it’s a honed skill and one has learnt to deal with enough distractions, that will come into all areas of life.
So the next new shiny object can continue to be as shiny as ever, but I don’t have much to do with it. Why? Because I am committed to something and therefore I will not be distracted by everything. But if I’m not committed to any one thing, I can be distracted by everything.
So this accomplished warrior, Arjuna is saying that I am not able to see this what you’re saying, this wonderful teaching you have given me- sameness, समदर्शन:, आत्मा in and through all forms, not happening for me.
And in fact, Arjuna elaborates, that to me,
मन:, the mind is equal to चञ्चलम् | So another synonym for me, for the mind is agitation चञ्चलम् |
And in fact, it is a प्रमाथि i.e. it is a tyrant, it shakes me up all the time. You know, some memory from the past, blast from the past, suddenly I get shaken up. Or somebody says something, and there is a reaction. Or somebody doesn’t say anything, is indifferent to me and I can’t handle it. The sadness and the experience of neglect.
So this mind always shakes me up, and it seems like this mind is बलवत्, so strong that I don’t have the strength to master this mind.
And further it is so well rooted- दृढम् | It’s not something you can manage easily.
Despite all my best efforts, the mind is equal to agitation, it drives me crazy, I don’t have any control over it, and it seems stronger than me. And so, तस्य अहं निग्रहम्, for me trying to have निग्रह i.e. trying to have any mastery/control, is almost like trying to control the वायु – वायो: इव सुदुष्करम् | Try controlling the wind, you can only harness wind energy, or solar energy and all that. You try controlling it, nothing you can do.
So, presenting the metaphor of the wind, that the mind is constantly changing, I have no control over it, and on top of it, it bothers me. I don’t want to think certain things, then only those thoughts come in my mind. And trying to forget certain things, only those thoughts stay and persist. And then suddenly some thoughts come from somewhere else.
Generally I’m okay, but that one person or two people when they come in front of me, all my knowledge, my culture, my upbringing, all the workshops I have attended, everything goes out of the window, it is not available to me.
So a common universal problem Arjuna is talking about, we can feel okay, we are in the same boat. And this he says after hearing about the vision of sameness. So then, भगवान् श्री कृष्ण responds, and that response we will see in the next class.
ॐ