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Opening and closing prayer-chants 4
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Prayer-chant unto the guruparamparāLecture1.1
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Prayer-chant unto Bhagavān KṛṣṇaLecture1.2
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1 a Sankalpa for the Gita Amrtam courseLecture1.3
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Prayer-chant for the well being and prosperity of the worldLecture1.4
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Bhagavad Gita Dhyaanam 6
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1 b Freedom from seekingLecture2.1
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1 c Bhagavad Gita Dhyaanam verse 1Lecture2.2
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1 d Q &ALecture2.3
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2 a Bhagavad Gita Dhyaanam (verses 2 – 4)Lecture2.4
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2 b Bhagavad Gita Dhyaanam (verses 5 – 9)Lecture2.5
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2 c The context of the Gita – a glimpse of the MahabharataLecture2.6
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Bhagavad Gita Chapter 1 9
Chanting only of Chapter 1 by Pujya Swami Dayananda ji
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Bhagavad Gita Ch 1Lecture3.1
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3 a The opening of the Gita 1.1-1.9Lecture3.2
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3 b The armies on both sides 1.10-1.20Lecture3.3
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3 c How to study and do sadhana of VedantaLecture3.4
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3 d Q & ALecture3.5
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4 a The situation of Arjuna 1.21-1.35Lecture3.6
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4 b Arjuna’s conflict and sorrow 1.36-47Lecture3.7
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4 Gita Q & ALecture3.8
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How to use the Slack communityLecture3.9
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Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
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Bhagavad Gita Ch 2 chanting by Pujya Swami DayanandaLecture4.1
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5 a Arjuna’s topical problem 2.1-2.7Lecture4.2
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5 b Arjuna’s transformation from friend to shishya and request for shreyas (moksha)Lecture4.3
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5c Q & ALecture4.4
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Overview of the ShaastraLecture4.5
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6 a Arjuna qualified with viveka and vairagyaLecture4.6
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6 Q and ALecture4.7
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7 a The teaching begins 2.11-2.13Lecture4.8
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8 a Guided meditation (Attitude to sukha and dukha) 2.14Lecture4.9
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8 b Who is fit for liberation 2.14-15Lecture4.10
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8 c Satyam (and mithya) 2.16Lecture4.11
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9 a Guided meditation (Panchamahabhutas and connectedness)Lecture4.12
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9 b Sat – all pervasive and indestructible 2.17-18Lecture4.13
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9 c Q & ALecture4.14
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10 a The one who knows the Atma to be neither the karta (doer) nor the bhokta (experiencer) 2.19-20Lecture4.15
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10 b Nature of the Atma 2.21-23Lecture4.16
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10 c Q & A (2.19-23)Lecture4.17
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11 a Neither Atma can be grieved for nor Anatma which is ever changing 2.25-29Lecture4.18
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11 b Q & A and a delightful enactment of the Atma and the two bodies (sthula and sukshma sharira)Lecture4.19
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12 a Atma is no cause for grief 2.30Lecture4.20
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12 b Arjuna ‘s svadharma as a kshatriya (and our svadharma) 2.31-39Lecture4.21
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12 c Q & A (Expecting moksha from being a perfect parent, Career choice, Dharma conflict etc)Lecture4.22
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13 a Introduction to Karma Yoga and clarity on self knowledge being the solution 2.39-43Lecture4.23
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13 b Q & A (Is samadhi experience enough? , If moksha is not my only goal 2.39-43 )Lecture4.24
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14 a Glimpse of being a master (Atmavaan) 2.45-46Lecture4.25
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14 b Choice in Karma but not in result (Famous verses) 2.47-48Lecture4.26
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15 a Karma Yoga – attitude to action and its results 2.48-50Lecture4.27
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15 b Group Discussion and insights – The classification of the day into the four pursuits – Dharma/Artha/Kaama/,MokshaLecture4.28
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16 a Group discussion and insights – What happens when one is money/partner/work/children obsessed?Lecture4.29
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16 b How can one have it all – money/partner/work/children? By Being Dharma centredLecture4.30
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16 c Freedom from bondage of karma 2.51 and Q & ALecture4.31
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17 a Karma Yoga in relationshipsLecture4.32
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17 b How Karma Yoga helps in self knowledge, Vairagya towards alternatives and Arjuna’s question about a wise personLecture4.33
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17 c Q & A (Managing employees, Distractedness, Clash of roles, Dealing with a dominating personLecture4.34
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18 a Signs of a wise person and Mastery 2.56Lecture4.35
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18 b Mastery of the mind and senses 2.57-58 (incl Q and A)Lecture4.36
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18 c How do you feel loved? (Podcast episode link) – Supplementary listeningLecture4.37
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19 a Mastery of the mind and senses 2.59-61Lecture4.38
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19 b Understanding the framework of anger(Dwelling on sense object-Attachment-Anger-Loss of memory of learning-Destruction of person)Lecture4.39
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19 c Discussion on Kaushalam and Samatvam (Duty, Road rage, Resolving misunderstanding)Lecture4.40
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20 a Self mastery and tranquility 2.64-66Lecture4.41
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20 b The vision of a wise person and the sadhana of self mastery (audio has some disturbances)Lecture4.42
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20 c Q & A (Roles etc) (audio has some disturbances)Lecture4.43
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Questions for reflection and making notes on Chapter 2 0 questionQuiz4.1
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21 a The connection of self mastery and inner dialogue with the younger you (incl. guided meditation)Lecture4.44
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Wrap up on Chapter 2 – Kaushalam, Clear understanding of why Vedanta is a solution, Managing a strong desire for marriage, Expectations from our childrenLecture4.45
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Bhagavad Gita Chapter 3 22
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Bhagavad Gita Chapter 3 chanting by Pujya Swami DayanandaLecture5.1
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22 Arjuna ‘s doubt, ‘If knowledge is better than action why prompt me to do karma?’ 2 Lifestyles 3.1-5Lecture5.2
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23 a Quiet appearance but false front & Why karma yoga is better than karma 3.6-7Lecture5.3
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23 b Why karma is superior to inaction & Karma transformed into yajna 3.8-9Lecture5.4
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23 c Q & A (How much work is too much, Objectivity wrt pursuits )Lecture5.5
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24 a Karma as Yajna and recognition of Devatas 3.10-11Lecture5.6
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24 b Karma as pervaded by Veda 3.12-15Lecture5.7
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25 a Contribution to the cosmic wheel and the contentment of a wise person 3.16-18Lecture5.8
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25 b Why perform karma, Janaka, the wise king and role models 3.19-21Lecture5.9
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25 c Gita Q & A (Japa, Time for Vedanta, Delegation etc)Lecture5.10
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26 a Gita 3.22-25 No karma to be done by Bhagavan but still karma is doneLecture5.11
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26 b Gita 3.26-28 Karma impelled by Prakrti’s gunasLecture5.12
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26 c Q and A (Dharma, Rebirth)Lecture5.13
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27 a How can the wise person engage with those who are deluded by prakriti and its gunas and How to fight ?Lecture5.14
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27 b The role of shraddha in learning and how prakriti affects a wise personLecture5.15
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27 c Don’t some under the spell of ragas and dveshasLecture5.16
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27 d Discussion – Handling Differences, Managing ragas and dveshasLecture5.17
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28 a Svadharma is better than paradharma and the problem of (binding) desireLecture5.18
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28 b Knowledge (as though) clouded by binding desire and Atma untouched by it allLecture5.19
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28 c Guided meditation (Saakshi)Lecture5.20
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28 d Discussion (Processing a situation, The 4 aspects of a mind etc )Lecture5.21
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29 Ch 3 Discussion after small groups discussionLecture5.22
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Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
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Bhagavad Gita Chapter 4 chanting by Pujya Swami DayanandaLecture6.1
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30 a Greatness of the parampara 4.1-3Lecture6.2
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30 b The Why and What of an Avataara 4.4-8Lecture6.3
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30 c Gita 4.1-8 (Can a non sannyasi get jnanam and Can giving up desires lead to jnanam)Lecture6.4
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31 Discussion on the value of Dharma by looking at AdharmaLecture6.5
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32 a Reality of an Avataara and Levels of reality 4.9Lecture6.6
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32 b Taking refuge in Bhagavan and his blessings 4.10-12Lecture6.7
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32 c Gita 4.9-12 (Q and A) (Bindi, Dharma and religiosity etc)Lecture6.8
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33 a The Four fold Varna system 4.13Lecture6.9
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33 b Bhagavan Krishna as Karta and AkartaLecture6.10
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33 c Gita 4.13-15 (Q & A Vrata etc )Lecture6.11
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34 a Gita 4.16-17 What is karma and akarma?Lecture6.12
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34 b 4.18 The vision of a wise person about karma and akarmaLecture6.13
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34 c Gita 4.16-18 (Q & A – Work role, Healing karma etc)Lecture6.14
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35 a Atma as akarta and abhogta (non-doer and non experiencer) 4.18-19Lecture6.15
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35 b Aspects of Jnanam and lifestyle of grahastha and sannyasi 4.20-21Lecture6.16
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35 c Gita 4.18-21 Q & A (Clarifications of Akarta, Vedanta as a perspective, Being assertive)Lecture6.17
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36 Gita 4.22-25 Attitude of a wise person wrt gain/loss and life as yajnaLecture6.18
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37 a Gita 4.26-27 Self mastery of senses as yajna and Chariot imageryLecture6.19
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37 b Gita 4.28 Yajnas – Dravya, Yoga, Svadhyaaya etcLecture6.20
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37 c Gita 4.26-28 (Q & A – Social media response, You are bigger than your pain etc)Lecture6.21
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38 a Gita 4.29-30Lecture6.22
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38 b Gita 4.31-33Lecture6.23
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38 c Gita 4.29 – 33 (Q & A Soham, Misinterpreting the verse)Lecture6.24
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39 a Gita 4.34 How to relate to a teacher for knowledgeLecture6.25
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39 b Gita 4.35-38 The result of knowledge and What if one is a paapi?Lecture6.26
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39 c Gita 4.34-38 (Q and A – Making amends etc )Lecture6.27
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40 a Gita 4.39Lecture6.28
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40 b Gita 4.39 contd.Lecture6.29
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40 c Gita 4.40-4.42 (plus Q and A)Lecture6.30
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Bhagavad Gita Chapter 5 Sannyasa Yoga 20
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Bhagavad Gita Chapter 5 chantingLecture7.1
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41 a Gita 5.1-3 Sannyasa or Karma Yoga – Which is better? aLecture7.2
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41 b Gita 5.4 Are Sannyasa and Karma Yoga same?Lecture7.3
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41 c Assignment on Identifying Life prioritiesLecture7.4
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42 Discussion on Life prioritiesLecture7.5
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43 a The goal of Sannyasa and Karma Yoga as a lifestyle is oneLecture7.6
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43 b Vision of a wise person despite performing actionsLecture7.7
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43 c Gita 5.5-9 Reflections and discussionLecture7.8
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44 a Gita 5.10 The wise one who is not affectedLecture7.9
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44 b Gita 5.11-12 How do karma yogis perform karmaLecture7.10
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44 c Gita 5.13-14 Where does the wise being live and how?Lecture7.11
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45 a Gita 5.15-16 Atma is not affected by punya/paapaLecture7.12
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45 b Gita 5.17 Levels of commitmentLecture7.13
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45 c Gita 5.18 How does the wise person look upon a Brahmana, a cow etc Q & ALecture7.14
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46 a Gita 5.19-20 Freedom from the cycle of birth and death and extremes of emotionLecture7.15
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46 b Gita 5.21-23 The gain of happiness that does not change and the transitory nature of experiential happinessLecture7.16
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46 c Gita 5.19-23 Q & ALecture7.17
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47 a Gita 5.24-25 Videha mukti and the sukha of a wise personLecture7.18
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47 b Gita 5.27-29 Introduction to Dhyaanam and AikyamLecture7.19
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47 c Gita 5.24-29 Q & A (Imp of Asana, Desire fulfilment,Lecture7.20
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Bhagavad Gita Chapter 6 Dhyaana Yoga 15
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Bhagavad Gita Chapter 6 chantingLecture8.1
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48 Gita 6.1-3 Who is a Sannyasi and a yogi?Lecture8.2
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49 Gita 6.4 Yogi has freedom from dependenceLecture8.3
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49 b Gita 6.5-6 Being a friend to oneselfLecture8.4
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50 a Gita 6.7 Being a jitatma and free from oppositesLecture8.5
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50 b Gita 6.8-9 A yogi ‘s attitude towards objects and peopleLecture8.6
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51 a Gita 6.10 The preparation of Karma Yoga for a meditatorLecture8.7
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51 b Gita 6.11-14 Initial preparatory steps (place, asana etc)Lecture8.8
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52 Gita 6.15 Who is an accomplished personLecture8.9
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53 Gita 6.19-20 The mind of a yogiLecture8.10
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54 Gita 6.21-23 Reveling in oneself and Dissociation from the association with sorrow (3rd definition of Karma Yoga)Lecture8.11
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55 Gita 6.24 – 28 Dissociation from the association with sorrow and benefits of DhyaanamLecture8.12
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56 Gita 6.29 – 30 The vision of oneness/samenessLecture8.13
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57 Gita 6.31-34 The wise person and Arjuna’s question about not seeing the visionLecture8.14
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58 Gita 6.36 – 47 What happens to one who did not complete his Vedanta journey and praise of a yogi?Lecture8.15
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Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
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Bhagavad Gita Chapter 7 Chanting by Pujya Swami DayanandaLecture9.1
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59 Gita 7.1-7.6 Introduction to Indirect and Immediate knowledgeLecture9.2
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59b Gita 7.4 – 7.6 Nature of IshvaraLecture9.3
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60a Gita 7.7 – 7.9 Manifestations of IshvaraLecture9.4
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60b Gita 7.10-11 Manifestations of Ishvara contd.Lecture9.5
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60c Gita 7.7-11 Q and ALecture9.6
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61a Gita 7.12-14 Mayashakti and crossing over MayaLecture9.7
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61b Gita 7.15-17 Four Types of devoteesLecture9.8
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61c Gita 7.12-17 Q and ALecture9.9
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62 Gita 7.16 Four kinds of devotees and their world viewLecture9.10
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62b Gita 7.18-20 Which among the devotees is one with IshvaraLecture9.11
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62c Gita 7.18-20 Q and A (Why more don’t take to Vedanta, Readiness, Journey of a Jijnasu etc)Lecture9.12
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63a Gita 7.21-22 How Bhagavan makes the shraddha strongerLecture9.13
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63b Gita 7.23-25 Why and what do people not know about Bhagavan?Lecture9.14
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63c Gita 7.21-25 Q and A (How shraddha for rituals grows)Lecture9.15
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64 Gita 7.26-30 How do devotees seek Bhagavan?Lecture9.16
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Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
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Bhagavad Gita Chapter 8 Chanting by Pujya Swami DayanandaLecture10.1
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65 a Summary of first seven chaptersLecture10.2
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65 b Gita 8.1-5 Arjuna’s question about Brahman and what happens when a person diesLecture10.3
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65 c Gita 8.1-5 Q and ALecture10.4
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66 a Gita 8.5-8.6 Whom to remember before dying ?Lecture10.5
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66b Gita 8.7-9 How to remember Bhagavan?Lecture10.6
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66c Gita 8.5-9 Q and A Grieving and HealingLecture10.7
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67 a Gita 8.10-13 How to give up the body (for a yogi and jnani)?Lecture10.8
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67b Gita 8.14-15 How to reach Bhagavan and what happens after that?Lecture10.9
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67c Gita 8.10 – 15 Q and ALecture10.10
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68 a Gita 8.16-18 The lifespan of Brahmaji and the nature of the lokasLecture10.11
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68 b Gita 8.19-21 The play of manifest and unmanifestLecture10.12
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68 c Gita 8.16-21 Q and ALecture10.13
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69 a Gita 8.22-24 Who is the limitless purusha and where do meditators of Brahmaloka go?Lecture10.14
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69 b Gita 8.25-28 Where do karmis, mere ritualists go after death and who finally reaches Brahman?Lecture10.15
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69 c Gita 8.22-27 Q and ALecture10.16
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70 a Gita Ch 8 Q and A (post death rituals)Lecture10.17
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Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
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Bhagavad Gita Chapter 9 Chanting by Pujya Swami DayanandaLecture11.1
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70 b Gita 9.1-2 What is the King of Knowledge and the King of Secrets and why?Lecture11.2
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71 a Gita 9.3 What is required for the knowledge and what happens to those who don’t seek it?Lecture11.3
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71 b Gita 9.4-5 Satyam (and Mithya)Lecture11.4
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71 c Gita 9.3-5 Gita (Q and A)Lecture11.5
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72 a Gita 9.6-8 Nature of Ishvara (and Maya shakti)Lecture11.6
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72 b Gita Despite manifesting Ishvara is unchangingLecture11.7
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72 c Gita 9.6-10 (Q and A)Lecture11.8
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73 a Gita 9.11-12 What happens to the ones who do not recognise Bhagavan as the lord of all beings?Lecture11.9
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73 b Gita 9.13-14 Qualities of the ones who seek Bhagavan ?Lecture11.10
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73 c Gita 9.11-14 Q and ALecture11.11
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74 a Gita 9.15-17 How to worship Bhagavan with jnana-yajna?Lecture11.12
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74 b Gita 9.18-21 How Bhagavan is one and distinct & What happens to people who go to svarga ?Lecture11.13
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74 c Gita 9.15 – 21 (Q and A – People who don’t have viveka, what to do when a person is bitter etc)Lecture11.14
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75 a Gita 9.22 How does Bhagavan support the jnani/mumukshu?Lecture11.15
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75 b Gita 9.23-26 Devotees who are committed to different ends and not Bhagavan; Bhagavan ‘s acceptance of the smallest offeringLecture11.16
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75 c Gita 9.22-26 Q and A (Bhagavan-Sakshi/experiencer)Lecture11.17
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76 a Gita 9.27-28 Which actions to offer to Bhagavan and the resulting maturity from this attitudeLecture11.18
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76 b Gita 9.29-32 ‘I am the same in all’ and different groups of people can still gain BhagavanLecture11.19
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76 c Gita 9.33-34 and Q and A The level of commitment in seeking BhagavanLecture11.20
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Bhagavad Gita Chapter 10 Vibhuti Yoga 22
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Bhagavad Gita Chapter 10 Vibhutih Yoga (Chanting by Pujya Swami Dayananda)Lecture12.1
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77a Gita 10.1-3 Introduction to the glories of BhagavanLecture12.2
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77b Gita 10.4-5 All dispositions and emotions are from BhagavanLecture12.3
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77c Gita 10.1-5 Q and A (Sadhana in Vedanta, Doing the right thing as jury, When people think you should not forgive etc )Lecture12.4
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78a Gita 10.6-7 Knowing the vibhuti of BhagavanLecture12.5
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78b Gita 10.8-9 What do wise people know about me and how does it show in their life?Lecture12.6
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78c Gita 10.6-9 Q and A (Vegetarianism, Socialising/Social pressure etc)Lecture12.7
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79a Gita 10.10-11 Whom does Bhagavan give knowledge to and what does he destroy?Lecture12.8
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79b Gita 10.12-19 Arjuna summarising his understanding of Bhagavan and making a requestLecture12.9
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79c Gita 10.10-19 Q and A (sharing of one’s life vibhutis and the question of creation)Lecture12.10
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80a Gita 10.20 Aham AtmaLecture12.11
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80b Gita The conscious being is free from roles (Guided meditation)Lecture12.12
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80c Gita 10.20 Q and A (Responses to meditation etc)Lecture12.13
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81a Gita 10.21-23 Bhagavan’s vibhutis beginLecture12.14
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81b Gita 10.24-26 Bhagavan’s vibhutis continueLecture12.15
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81c Gita 10.21-26 Q and A (Balance, Japa, Samskaaras, Where do thoughts come from?)Lecture12.16
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82a Gita 10.27-29 Bhagavan’s vibhutis – Uchhaishravasa till Yama who disciplinesLecture12.17
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82b Gita 10.30-32 Bhagavan’s vibhutis – Prahlada till Vada-discussionLecture12.18
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82c Gita 10.27-32 Q and A (the how of creation, the why of Bhagavan Krishna’s list)Lecture12.19
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83a Gita 10.33-35 Vibhutis – A among the letters till the Spring seasonLecture12.20
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83b Gita 10.36-42 Vibhutis – Game of dice etc All vibhutis are meLecture12.21
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83c Gita Vibhuti garland of blessingLecture12.22
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Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 3
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So continuing with the seventh chapter of the श्रीमद् भगवद्-गीता, the topic here is ज्ञान-विज्ञान | ज्ञानम् here is indirect knowledge, in other words ईश्वर: अस्ति i.e. ईश्वर is there, is there like any other object of my knowledge. विज्ञानम् is direct knowledge i.e. ईश्वर: अस्मि | अस्मि is a very nice verb form. अस्मि means I am. So that ईश्वर is no longer an object of my understanding, or even an object of my devotion, that ईश्वर is me. So the journey is from अस्ति (it is, is there) to अस्मि (that ईश्वर I am).
Here the unfolding of ईश्वर begins from the seventh chapter onwards in the श्रीमद् भगवद्-गीता | And so we saw that भगवान् श्री कृष्ण says I’m going to teach you about this ज्ञानम्-विज्ञानम् completely. And He starts off by saying that there is what is referred to as अपरा प्रकृति
and परा प्रकृति | प्रकृति, understand it to be eight-fold, which we have seen in verse number 7.4. And He continues saying in verse number 7.6, that all beings, and all पञ्चमहाभूत-s have their cause in this two-fold प्रकृति ~ it is परा or अपरा प्रकृति |
And all forms have come from me, He says, and all will resolve into me.
Now, you all have not asked the question, but the question is asked~ if you are saying
that all the forms that we see around us is भगवान् that means is भगवान् in the form, or
did He manifest as the form and now there is no भगवान् ?
How do I say that? We see this in day to day life, e.g. if you’re setting curd/yogurt, especially in
families in Southern India. So now milk has transformed into curd or yogurt, and if you know a little bit of Ayurveda, then you know that the properties of that curd or yogurt are very different from that of milk, so there’s no way that that milk is going to be available to you, now it is yogurt/ curd, that’s it over. परिणाम has taken place, a change, a chemical effect has taken place.
Now that being so, did भगवान् transform Himself/Herself into all these forms and disappear? Possible, right? So modified into everything and then okay, that’s it. So then what will you say about that? I thought earlier you have said~ भगवान्/ईश्वर is अव्यय, नित्यम्, so on and so forth, unchanging. Here milk is turning into curd, so if indeed you are saying this world is a manifestation of भगवान्, that means He manifested, now all of this is there, and He disappeared. Right? Very logical, but that’s not the truth.
Because we also see all the different processes, laws of nature being sustained. So somebody is required to sustain all of this. Fine.
Now the material for this जगत्, we have said that the building blocks are the पञ्चमहाभूत-s,
so He has also said- भूमि, आप:, वायु, अग्नि, खं, so these are the building blocks.
People say~ but I don’t think that’s ईश्वर | What do you mean that space is ईश्वर?
i.e. the material. And whenever we respond in that way~ no no space is not ईश्वर, air is not
ईश्वर, suppose I say that. What does it mean about my understanding?
That I have an idea of भगवान्, whatever that idea is, and that doesn’t fit in what I observe of the पञ्चमहाभूत | Or I say how I see all this suffering, how can God really exist if there is suffering? Again I have concluded that ईश्वर is someone who is so kind that He will not allow suffering to continue. Right? So we have lots of these notions buried very deep within, which we now have to little bit excavate and detox actually before we look at chapter seven.
But in the process of ईश्वर himself introducing himself, all of that gets taken care of.
So now this material cause. The word for it in Sanskrit is उपादानकारणम् | कारणम् means cause, उपादानम् – material. Material cause, what is भगवान् श्री कृष्ण saying? That it is this प्रकृति, this is my प्रकृति | This is my शक्ति that’s it, and it is in this form.
So now, if indeed it is His प्रकृति, is the world a part of ईश्वर? Or has ईश्वर become the world? Or is there any other possibility?
Okay, if I say ईश्वर has become the world, then ईश्वर has disappeared, not to be found. Okay, lost and found. Have you seen? Cannot find. Just transformed okay. So that doesn’t apply.
So we have a very unique term called विवर्त उपादानकारणम् |
One material cause is परिणाम | परिणाम means effect, like milk turning into curd. So that effect is परिणाम, it’s not reversible. विवर्त उपादानकारणम् means it is a material cause, but that material cause is in and through all the forms, which means it does not undergo change.
So the technical/specialized definition is स्वस्वरूप (one’s own nature) अपरित्यागेन (not giving up) रूप: अंतर आपत्तिः, appears like something.
So we are so caught up with the names and forms, that that’s all we are focused on. But we miss what is in and through all the forms, which is not an object of perception.
When Swaminiji uses the word ‘is’ness, there is no object called is-ness. It can’t even be called a quality of an object. That which always is, consciousness. That which always is, is not inert, it is consciousness, it is you.
But our attention is on the name and form, not on the is-ness that is in and through the name and form.
So then, just like I have a dream. In my dream there are lots of things that are happening. And,
have I undergone a change? As the dreamer, so much drama is happening in my
dream. Just two minutes dream- people are fighting, people are making up, then some other gossip is happening, and then some party is happening. Everything, just so rapidly everything happened. And then the post-mortem. Like really what happens as a family if you go for some function/get-together then on your way back you’re saying~ oh, did you see this one. Oh, that one said this. Oh really? etc. So all that you see in your dream.
Now, so much change, so many names and forms in the dream, but स्वस्वरूप अपरित्यागेन |
I did not change my nature to have this dream I continue being who I am, the dreamer in this case, and then all this happens in my world. This is exactly what we mean when we say the world is a manifestation of भगवान् and that everything is sacred.
So everything is sacred means ईश्वर is present everywhere. Then immediately doubt comes~ how you can say ईश्वर is present everywhere? I don’t see.
Ah, exactly the point. Because you have an idea of how ईश्वर should be, then it doesn’t match your weird idea, and therefore you are quick to dismiss.
So this material cause. See intelligent cause is a given, we don’t even need to spend too much time understanding or even recognizing that ईश्वर is the intelligent cause. All this intelligence, you see how things are put together very beautifully.
The material cause is what has to be accounted for. And so that’s how we look at it.
There is nothing that is ever destroyed. We have learnt this in school, in science. Matter converts into energy, energy converts into matter. There’s no destruction anyway taking place.
Then what else does He say about this परा प्रकृति & अपरा प्रकृति –
मत्त: परतरं नान्यत्किञ्चिदस्ति धनञ्जय ।
मयि सर्वमिदं प्रोतं सूत्रे मणिगणा इव ॥ ७॥
Other than me,
न अन्यत् किञ्चित् अस्ति, मत्त: ~ compared to Me there is no other cause,
that is greater than Me.
Or rather I am the cause for which there is no cause,
or rather I am the boss, and I don’t have a boss.
ईश्वर doesn’t have a boss. There’s no cause; He is the cause.
And He says there is no other cause superior to Me.
And,
सर्वं इदम् – all this.
सर्वं इदं जगत्~ so these words are always there, very beautiful.
That this ~ इदम्, सर्वं इदम् – all this.
All this means all these names and forms, so everything.
प्रोतम् – means it’s woven in Me,
just like the beads in a string.
So, in any necklace, let’s say it is a नवरत्न (nine gems), recommended as one astrological remedy especially if your planets are all over the place. So, nine gems/stones, all looking different, all colored differently, and they are all threaded in one string. So that one string is in and through all the beads or the stones, although the stones are all different colors and different forms and so on.
So all the people in your life, all very very different from each other, then what is it that is in and through the string, in and through all of them? It is ईश्वर – common, one in and through.
And here this परतरम्, that this स्वरूप/ nature of ईश्वर,
or rather consciousness that is in and through everyone.
You will often wonder in the same family, how we are in the same family, we’re so different from each other. So everyone wonders like this, but at least one person in the family you will always wonder. Then you will say maybe I was adopted or something, just doesn’t fit in.
The point is that the temperament might be different, the hobbies may be different, रागद्वेष may be different, but what is common in everyone is this सूत्र | सूत्र means thread.
But this thread is this is-ness or the स्वरूप of ईश्वर |
He’s going to talk more about the स्वरूप, so if you don’t understand don’t worry about it.
Now, He will speak a little more about different forms that we engage with on a day-to-day basis to indicate that each of these forms is not separate from me ईश्वर |
That I am in and through all of this.
Why does He only say these forms, not others? He’s just a sampling otherwise भगवद्-गीता would have not ended only. It would be still continuing. So just a sampling.
What is that sampling?
रसोऽहमप्सु कौन्तेय प्रभास्मि शशिसूर्ययो: ।
प्रणव: सर्ववेदेषु शब्द: खे पौरुषं नृषु ॥ ८॥
In अप्सु | अप्सु means in water. I am रस: ~ I am the basic taste of water.
So He’s indicating~ I am the essence in this, I’m in that, etc.
And we all recognize what a blessing water is. You can have any drink in the world, the most exotic drink, but nothing can beat water. That’s how we are geared. Just the joy, and the quenching of thirst, and the contentment that water brings, nothing can beat it. The costliest
of drinks, nothing at all.
And even in water there are different tastes. If you have moved a little bit in India, anywhere actually in the world, you get different tastes. E.g. Swaminiji loves the water of Mumbai, although there may be a little more chlorine as compared to others. You go to other parts of India, it’s a little hard water, taste is different. And then when Swaminiji travels abroad Swaminiji doesn’t particularly like the taste of water there. Maybe it’s gone through too much filtration.
So, it’s just a subjective choice. Water is water. You may say~ still water, sparkling water. We enjoy it.
So something as basic, or rather life giving as water.
When you go on fasts/उपवास, then after some time you need water. You can manage without food for a few days, some people manage without for months also. But water you cannot, because it’s so integral to the composition of the body as well, about almost 70 percent.
So I am that. So every time you drink water~ ah भगवान् कृष्ण | I am रस: अहं अप्सु – I am the essence of water.
Then what else? In शशि and सूर्य,
शशि is the moon, सूर्य is the Sun.
So the light that the Earth is blessed by, without the sun there would have been no life as we know it. And just look at the perfect distance from the Sun. Little closer to the Sun, there is no
life. Little further away, Mars and so on, no life or at least we have not discovered it yet.
But just the right distance for so much life to thrive, all kinds of beings~ above the ground, under the ground, in the water, in the sky, so all kinds of beings.
The light which bathes the earth, I am that light. Beautiful.
प्रभा अस्मि~ I am the light in both the Sun and the Moon.
Traditional farming practices recognize the role that moonlight plays in the timing of the sowing of seeds, harvesting and so on. Traditional farmers will know this and then they plan their farming schedule around moonlight.
Then what else?
In all the वेदस्,
सर्ववेदेषु, I am प्रणव: | प्रणव: is another word for ॐ |
So ॐ is a sound for ईश्वर | And in fact most मन्त्र-s begin with ॐ | It’s a very auspicious and sacred sound. ॐ stands for ईश्वर, stands for ब्रह्मन् | So both सगुण & निर्गुण ब्रह्मन् | So I am that ॐ that is present in all the वेदस् |
Then how does sound travel?
Imagine if you are in a spaceship, you can’t talk to each other, you need equipment, because there’s a vacuum, and you need a medium for sound to travel. So people might be moving their mouths, but they cannot hear each other. But of course they have equipment and all that.
So this space, allows air, and sound travels in the medium of air.
So He says in खे (seventh case), शब्द: | That all sound, all languages, all dialects, all words that are spoken, sounds that are made, I am all of them. That the sound that anybody can produce, of course human beings are a little more sophisticated in the sense of the voice box being so advanced and language and so on, but whatever sounds (animals, birds etc.), all sounds, I am that sound.
And in human beings, नृषु, I am पौरुषम्, I am the strength that is there. All kinds of strength, not necessarily physical, also mental, emotional whatever strength you may consider.
So I am all of this. So just a sampling, highlighting that anything that has a form, it could be as subtle as sound, it could be something related to the वेदस्, ॐ, or it is light, or the strength in human beings, or water. So, like a wide range. I am all of this, and none of these forms are different from me. That’s the refrain. That is what is being emphasized.
Then,
पुण्यो गन्ध: पृथिव्यां च तेजश्चास्मि विभावसौ ।
जीवनं सर्वभूतेषु तपश्चास्मि तपस्विषु ॥ ९॥
The fragrance of the earth, पृथिवी has a unique fragrance, and a lot of us look forward to the first
rain, maybe in a tropical country, maybe in other places also. But the fragrance of पृथिवी that time is just wonderful, cannot be described. So that गन्ध:, and sweet गन्ध: | So here पुण्य is not पुण्य as we understand, but पुण्य गन्ध: i.e. sweet fragrance, that is there in the earth.
So He’s trying to cover the पञ्चमहाभूत-s, He’s already covered light and water, here He is covering पृथिवी, the Earth.
Then in तेज: च अस्मि विभावसौ, so in अग्नि, that तेजस्/brilliance in the form of light/heat, I am that.
So referring to what? The building block that He spoke about, प्रकृति | That I am that प्रकृति | This प्रकृति is divided into eightfold form, and the essence of all of this, I-भगवान् am all of this.
Then, the very life that is present in all beings, सर्वभूतेषु | So in sharks and whales and crocodiles and cheetahs and lions and dogs and human beings, all insects, all beings. I am the life in all of them. That life of course is sustained by food and then water and so on. प्राण ~ so I am that.
And amongst the people who do तपस्, so this is not eating Spanish tapas- no. This is तपस्, तप:, तपस्य | What is that? So तपस्य is a very integral part of being a Hindu. That you go on तीर्थयात्रा/pilgrimage, or you fast, or you do lot of other things e.g. you take on certain disciplines- I’m going to chant an X number over this period of time, or I’m going to complete a particular chant like let’s say Devi Mahatmyam etc. It’s not easy to take these on. Why? There will be enough distractions, and there will be a lot of other things that will guzzle your time, and there will be moments that you don’t feel like doing it, and then you have to wrestle with it, and that’s exactly the purpose of तपस्य |
It’s not about having a feel-good discipline. It is that irrespective of how I feel, I do it. So any kind of तपस्य is related to keeping your रागद्वेष aside, and also pushing your boundaries.
So the day you fast is when you will feel the most hungry, if you’re doing it initially, if you’re used to it, it’s different. And then you say~ oh I will do some जप, then your mind will be most active at that time, you will think of all kinds of things. Again initially, okay. Again and again you come back to it, but we are very quick to judge, and we say~ oh I don’t think I’m doing it correctly. I will do it when I learn properly. When will that happen? We don’t know.
So I am not doing it correctly is an unnecessary self-evaluation. How would you know whether you are doing it correctly or not? No, I don’t feel like it. I think my mind is going all over. Ah, that’s exactly the nature of the mind, of course it’ll go all over. That’s fine. That’s not opposed to your तपस् | Just come back to it, come back on track. Nah, I should feel good about it.
That’s it, over. The disease of feeling good has taken over, now nothing can argue against it. This is our epidemic~ always have to feel good.
Anyway so all different kinds of तपस्य | तपस्य always is related to ईश्वर | See you may go through any kind of discipline, but it may just be that okay I’m maximizing my potential, that sort of
thing, which is fine, which is great. But if you are doing it as an offering, as worship, only that makes it तपस्य | Otherwise you can be fasting, intermittent fasting and all that, that may not be तपस्य, it is a tough discipline~ 18 hours, 24 hours etc. but let’s not call it तपस्य because there is no ईश्वर in it, in the way in which you are approaching it.
So all तपस्य, I am that~ भगवान् says. And even the result that people get. Because understand that any तपस्य is कर्म, law of कर्म | So that’s why Ravana also did तपस्य, a lot of असुर-s did तपस्य, all these austerities and they got lots of boons. How can they do it? Because the law of कर्म is impartial. They are blessed, that’s it.
You do something, you get some results. So those results, also I am that.
Here He is highlighting that even the means to reaching भगवान्, reaching as in understanding that भगवान् is Me,
and the end/the result of that तपस् is also Me.
The means and the end, साधन and साध्य, both are Me-भगवान् |