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Opening and closing prayer-chants 4
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Prayer-chant unto the guruparamparāLecture1.1
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Prayer-chant unto Bhagavān KṛṣṇaLecture1.2
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1 a Sankalpa for the Gita Amrtam courseLecture1.3
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Prayer-chant for the well being and prosperity of the worldLecture1.4
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Bhagavad Gita Dhyaanam 6
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1 b Freedom from seekingLecture2.1
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1 c Bhagavad Gita Dhyaanam verse 1Lecture2.2
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1 d Q &ALecture2.3
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2 a Bhagavad Gita Dhyaanam (verses 2 – 4)Lecture2.4
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2 b Bhagavad Gita Dhyaanam (verses 5 – 9)Lecture2.5
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2 c The context of the Gita – a glimpse of the MahabharataLecture2.6
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Bhagavad Gita Chapter 1 9
Chanting only of Chapter 1 by Pujya Swami Dayananda ji
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Bhagavad Gita Ch 1Lecture3.1
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3 a The opening of the Gita 1.1-1.9Lecture3.2
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3 b The armies on both sides 1.10-1.20Lecture3.3
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3 c How to study and do sadhana of VedantaLecture3.4
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3 d Q & ALecture3.5
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4 a The situation of Arjuna 1.21-1.35Lecture3.6
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4 b Arjuna’s conflict and sorrow 1.36-47Lecture3.7
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4 Gita Q & ALecture3.8
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How to use the Slack communityLecture3.9
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Bhagavad Gita - Chapter 2 - Saankhya Yoga 46
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Bhagavad Gita Ch 2 chanting by Pujya Swami DayanandaLecture4.1
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5 a Arjuna’s topical problem 2.1-2.7Lecture4.2
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5 b Arjuna’s transformation from friend to shishya and request for shreyas (moksha)Lecture4.3
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5c Q & ALecture4.4
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Overview of the ShaastraLecture4.5
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6 a Arjuna qualified with viveka and vairagyaLecture4.6
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6 Q and ALecture4.7
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7 a The teaching begins 2.11-2.13Lecture4.8
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8 a Guided meditation (Attitude to sukha and dukha) 2.14Lecture4.9
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8 b Who is fit for liberation 2.14-15Lecture4.10
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8 c Satyam (and mithya) 2.16Lecture4.11
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9 a Guided meditation (Panchamahabhutas and connectedness)Lecture4.12
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9 b Sat – all pervasive and indestructible 2.17-18Lecture4.13
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9 c Q & ALecture4.14
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10 a The one who knows the Atma to be neither the karta (doer) nor the bhokta (experiencer) 2.19-20Lecture4.15
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10 b Nature of the Atma 2.21-23Lecture4.16
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10 c Q & A (2.19-23)Lecture4.17
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11 a Neither Atma can be grieved for nor Anatma which is ever changing 2.25-29Lecture4.18
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11 b Q & A and a delightful enactment of the Atma and the two bodies (sthula and sukshma sharira)Lecture4.19
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12 a Atma is no cause for grief 2.30Lecture4.20
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12 b Arjuna ‘s svadharma as a kshatriya (and our svadharma) 2.31-39Lecture4.21
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12 c Q & A (Expecting moksha from being a perfect parent, Career choice, Dharma conflict etc)Lecture4.22
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13 a Introduction to Karma Yoga and clarity on self knowledge being the solution 2.39-43Lecture4.23
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13 b Q & A (Is samadhi experience enough? , If moksha is not my only goal 2.39-43 )Lecture4.24
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14 a Glimpse of being a master (Atmavaan) 2.45-46Lecture4.25
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14 b Choice in Karma but not in result (Famous verses) 2.47-48Lecture4.26
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15 a Karma Yoga – attitude to action and its results 2.48-50Lecture4.27
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15 b Group Discussion and insights – The classification of the day into the four pursuits – Dharma/Artha/Kaama/,MokshaLecture4.28
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16 a Group discussion and insights – What happens when one is money/partner/work/children obsessed?Lecture4.29
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16 b How can one have it all – money/partner/work/children? By Being Dharma centredLecture4.30
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16 c Freedom from bondage of karma 2.51 and Q & ALecture4.31
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17 a Karma Yoga in relationshipsLecture4.32
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17 b How Karma Yoga helps in self knowledge, Vairagya towards alternatives and Arjuna’s question about a wise personLecture4.33
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17 c Q & A (Managing employees, Distractedness, Clash of roles, Dealing with a dominating personLecture4.34
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18 a Signs of a wise person and Mastery 2.56Lecture4.35
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18 b Mastery of the mind and senses 2.57-58 (incl Q and A)Lecture4.36
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18 c How do you feel loved? (Podcast episode link) – Supplementary listeningLecture4.37
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19 a Mastery of the mind and senses 2.59-61Lecture4.38
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19 b Understanding the framework of anger(Dwelling on sense object-Attachment-Anger-Loss of memory of learning-Destruction of person)Lecture4.39
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19 c Discussion on Kaushalam and Samatvam (Duty, Road rage, Resolving misunderstanding)Lecture4.40
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20 a Self mastery and tranquility 2.64-66Lecture4.41
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20 b The vision of a wise person and the sadhana of self mastery (audio has some disturbances)Lecture4.42
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20 c Q & A (Roles etc) (audio has some disturbances)Lecture4.43
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Questions for reflection and making notes on Chapter 2 0 questionQuiz4.1
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21 a The connection of self mastery and inner dialogue with the younger you (incl. guided meditation)Lecture4.44
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Wrap up on Chapter 2 – Kaushalam, Clear understanding of why Vedanta is a solution, Managing a strong desire for marriage, Expectations from our childrenLecture4.45
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Bhagavad Gita Chapter 3 22
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Bhagavad Gita Chapter 3 chanting by Pujya Swami DayanandaLecture5.1
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22 Arjuna ‘s doubt, ‘If knowledge is better than action why prompt me to do karma?’ 2 Lifestyles 3.1-5Lecture5.2
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23 a Quiet appearance but false front & Why karma yoga is better than karma 3.6-7Lecture5.3
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23 b Why karma is superior to inaction & Karma transformed into yajna 3.8-9Lecture5.4
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23 c Q & A (How much work is too much, Objectivity wrt pursuits )Lecture5.5
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24 a Karma as Yajna and recognition of Devatas 3.10-11Lecture5.6
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24 b Karma as pervaded by Veda 3.12-15Lecture5.7
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25 a Contribution to the cosmic wheel and the contentment of a wise person 3.16-18Lecture5.8
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25 b Why perform karma, Janaka, the wise king and role models 3.19-21Lecture5.9
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25 c Gita Q & A (Japa, Time for Vedanta, Delegation etc)Lecture5.10
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26 a Gita 3.22-25 No karma to be done by Bhagavan but still karma is doneLecture5.11
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26 b Gita 3.26-28 Karma impelled by Prakrti’s gunasLecture5.12
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26 c Q and A (Dharma, Rebirth)Lecture5.13
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27 a How can the wise person engage with those who are deluded by prakriti and its gunas and How to fight ?Lecture5.14
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27 b The role of shraddha in learning and how prakriti affects a wise personLecture5.15
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27 c Don’t some under the spell of ragas and dveshasLecture5.16
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27 d Discussion – Handling Differences, Managing ragas and dveshasLecture5.17
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28 a Svadharma is better than paradharma and the problem of (binding) desireLecture5.18
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28 b Knowledge (as though) clouded by binding desire and Atma untouched by it allLecture5.19
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28 c Guided meditation (Saakshi)Lecture5.20
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28 d Discussion (Processing a situation, The 4 aspects of a mind etc )Lecture5.21
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29 Ch 3 Discussion after small groups discussionLecture5.22
-
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Bhagavad Gita Chapter 4 Jnana-Karmasannyasa Yoga 30
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Bhagavad Gita Chapter 4 chanting by Pujya Swami DayanandaLecture6.1
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30 a Greatness of the parampara 4.1-3Lecture6.2
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30 b The Why and What of an Avataara 4.4-8Lecture6.3
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30 c Gita 4.1-8 (Can a non sannyasi get jnanam and Can giving up desires lead to jnanam)Lecture6.4
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31 Discussion on the value of Dharma by looking at AdharmaLecture6.5
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32 a Reality of an Avataara and Levels of reality 4.9Lecture6.6
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32 b Taking refuge in Bhagavan and his blessings 4.10-12Lecture6.7
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32 c Gita 4.9-12 (Q and A) (Bindi, Dharma and religiosity etc)Lecture6.8
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33 a The Four fold Varna system 4.13Lecture6.9
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33 b Bhagavan Krishna as Karta and AkartaLecture6.10
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33 c Gita 4.13-15 (Q & A Vrata etc )Lecture6.11
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34 a Gita 4.16-17 What is karma and akarma?Lecture6.12
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34 b 4.18 The vision of a wise person about karma and akarmaLecture6.13
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34 c Gita 4.16-18 (Q & A – Work role, Healing karma etc)Lecture6.14
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35 a Atma as akarta and abhogta (non-doer and non experiencer) 4.18-19Lecture6.15
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35 b Aspects of Jnanam and lifestyle of grahastha and sannyasi 4.20-21Lecture6.16
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35 c Gita 4.18-21 Q & A (Clarifications of Akarta, Vedanta as a perspective, Being assertive)Lecture6.17
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36 Gita 4.22-25 Attitude of a wise person wrt gain/loss and life as yajnaLecture6.18
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37 a Gita 4.26-27 Self mastery of senses as yajna and Chariot imageryLecture6.19
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37 b Gita 4.28 Yajnas – Dravya, Yoga, Svadhyaaya etcLecture6.20
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37 c Gita 4.26-28 (Q & A – Social media response, You are bigger than your pain etc)Lecture6.21
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38 a Gita 4.29-30Lecture6.22
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38 b Gita 4.31-33Lecture6.23
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38 c Gita 4.29 – 33 (Q & A Soham, Misinterpreting the verse)Lecture6.24
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39 a Gita 4.34 How to relate to a teacher for knowledgeLecture6.25
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39 b Gita 4.35-38 The result of knowledge and What if one is a paapi?Lecture6.26
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39 c Gita 4.34-38 (Q and A – Making amends etc )Lecture6.27
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40 a Gita 4.39Lecture6.28
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40 b Gita 4.39 contd.Lecture6.29
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40 c Gita 4.40-4.42 (plus Q and A)Lecture6.30
-
-
Bhagavad Gita Chapter 5 Sannyasa Yoga 20
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Bhagavad Gita Chapter 5 chantingLecture7.1
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41 a Gita 5.1-3 Sannyasa or Karma Yoga – Which is better? aLecture7.2
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41 b Gita 5.4 Are Sannyasa and Karma Yoga same?Lecture7.3
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41 c Assignment on Identifying Life prioritiesLecture7.4
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42 Discussion on Life prioritiesLecture7.5
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43 a The goal of Sannyasa and Karma Yoga as a lifestyle is oneLecture7.6
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43 b Vision of a wise person despite performing actionsLecture7.7
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43 c Gita 5.5-9 Reflections and discussionLecture7.8
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44 a Gita 5.10 The wise one who is not affectedLecture7.9
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44 b Gita 5.11-12 How do karma yogis perform karmaLecture7.10
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44 c Gita 5.13-14 Where does the wise being live and how?Lecture7.11
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45 a Gita 5.15-16 Atma is not affected by punya/paapaLecture7.12
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45 b Gita 5.17 Levels of commitmentLecture7.13
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45 c Gita 5.18 How does the wise person look upon a Brahmana, a cow etc Q & ALecture7.14
-
46 a Gita 5.19-20 Freedom from the cycle of birth and death and extremes of emotionLecture7.15
-
46 b Gita 5.21-23 The gain of happiness that does not change and the transitory nature of experiential happinessLecture7.16
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46 c Gita 5.19-23 Q & ALecture7.17
-
47 a Gita 5.24-25 Videha mukti and the sukha of a wise personLecture7.18
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47 b Gita 5.27-29 Introduction to Dhyaanam and AikyamLecture7.19
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47 c Gita 5.24-29 Q & A (Imp of Asana, Desire fulfilment,Lecture7.20
-
-
Bhagavad Gita Chapter 6 Dhyaana Yoga 15
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Bhagavad Gita Chapter 6 chantingLecture8.1
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48 Gita 6.1-3 Who is a Sannyasi and a yogi?Lecture8.2
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49 Gita 6.4 Yogi has freedom from dependenceLecture8.3
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49 b Gita 6.5-6 Being a friend to oneselfLecture8.4
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50 a Gita 6.7 Being a jitatma and free from oppositesLecture8.5
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50 b Gita 6.8-9 A yogi ‘s attitude towards objects and peopleLecture8.6
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51 a Gita 6.10 The preparation of Karma Yoga for a meditatorLecture8.7
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51 b Gita 6.11-14 Initial preparatory steps (place, asana etc)Lecture8.8
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52 Gita 6.15 Who is an accomplished personLecture8.9
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53 Gita 6.19-20 The mind of a yogiLecture8.10
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54 Gita 6.21-23 Reveling in oneself and Dissociation from the association with sorrow (3rd definition of Karma Yoga)Lecture8.11
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55 Gita 6.24 – 28 Dissociation from the association with sorrow and benefits of DhyaanamLecture8.12
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56 Gita 6.29 – 30 The vision of oneness/samenessLecture8.13
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57 Gita 6.31-34 The wise person and Arjuna’s question about not seeing the visionLecture8.14
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58 Gita 6.36 – 47 What happens to one who did not complete his Vedanta journey and praise of a yogi?Lecture8.15
-
-
Bhagavad Gita Chapter 7 Jnana-Vijnana Yoga 16
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Bhagavad Gita Chapter 7 Chanting by Pujya Swami DayanandaLecture9.1
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59 Gita 7.1-7.6 Introduction to Indirect and Immediate knowledgeLecture9.2
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59b Gita 7.4 – 7.6 Nature of IshvaraLecture9.3
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60a Gita 7.7 – 7.9 Manifestations of IshvaraLecture9.4
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60b Gita 7.10-11 Manifestations of Ishvara contd.Lecture9.5
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60c Gita 7.7-11 Q and ALecture9.6
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61a Gita 7.12-14 Mayashakti and crossing over MayaLecture9.7
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61b Gita 7.15-17 Four Types of devoteesLecture9.8
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61c Gita 7.12-17 Q and ALecture9.9
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62 Gita 7.16 Four kinds of devotees and their world viewLecture9.10
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62b Gita 7.18-20 Which among the devotees is one with IshvaraLecture9.11
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62c Gita 7.18-20 Q and A (Why more don’t take to Vedanta, Readiness, Journey of a Jijnasu etc)Lecture9.12
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63a Gita 7.21-22 How Bhagavan makes the shraddha strongerLecture9.13
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63b Gita 7.23-25 Why and what do people not know about Bhagavan?Lecture9.14
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63c Gita 7.21-25 Q and A (How shraddha for rituals grows)Lecture9.15
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64 Gita 7.26-30 How do devotees seek Bhagavan?Lecture9.16
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-
Bhagavad Gita Chapter 8 Akshara Brahman Yoga 17
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Bhagavad Gita Chapter 8 Chanting by Pujya Swami DayanandaLecture10.1
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65 a Summary of first seven chaptersLecture10.2
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65 b Gita 8.1-5 Arjuna’s question about Brahman and what happens when a person diesLecture10.3
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65 c Gita 8.1-5 Q and ALecture10.4
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66 a Gita 8.5-8.6 Whom to remember before dying ?Lecture10.5
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66b Gita 8.7-9 How to remember Bhagavan?Lecture10.6
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66c Gita 8.5-9 Q and A Grieving and HealingLecture10.7
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67 a Gita 8.10-13 How to give up the body (for a yogi and jnani)?Lecture10.8
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67b Gita 8.14-15 How to reach Bhagavan and what happens after that?Lecture10.9
-
67c Gita 8.10 – 15 Q and ALecture10.10
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68 a Gita 8.16-18 The lifespan of Brahmaji and the nature of the lokasLecture10.11
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68 b Gita 8.19-21 The play of manifest and unmanifestLecture10.12
-
68 c Gita 8.16-21 Q and ALecture10.13
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69 a Gita 8.22-24 Who is the limitless purusha and where do meditators of Brahmaloka go?Lecture10.14
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69 b Gita 8.25-28 Where do karmis, mere ritualists go after death and who finally reaches Brahman?Lecture10.15
-
69 c Gita 8.22-27 Q and ALecture10.16
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70 a Gita Ch 8 Q and A (post death rituals)Lecture10.17
-
-
Bhagavad Gita Chapter 9 Rajavidya Rajaguhya Yoga 20
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Bhagavad Gita Chapter 9 Chanting by Pujya Swami DayanandaLecture11.1
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70 b Gita 9.1-2 What is the King of Knowledge and the King of Secrets and why?Lecture11.2
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71 a Gita 9.3 What is required for the knowledge and what happens to those who don’t seek it?Lecture11.3
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71 b Gita 9.4-5 Satyam (and Mithya)Lecture11.4
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71 c Gita 9.3-5 Gita (Q and A)Lecture11.5
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72 a Gita 9.6-8 Nature of Ishvara (and Maya shakti)Lecture11.6
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72 b Gita Despite manifesting Ishvara is unchangingLecture11.7
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72 c Gita 9.6-10 (Q and A)Lecture11.8
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73 a Gita 9.11-12 What happens to the ones who do not recognise Bhagavan as the lord of all beings?Lecture11.9
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73 b Gita 9.13-14 Qualities of the ones who seek Bhagavan ?Lecture11.10
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73 c Gita 9.11-14 Q and ALecture11.11
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74 a Gita 9.15-17 How to worship Bhagavan with jnana-yajna?Lecture11.12
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74 b Gita 9.18-21 How Bhagavan is one and distinct & What happens to people who go to svarga ?Lecture11.13
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74 c Gita 9.15 – 21 (Q and A – People who don’t have viveka, what to do when a person is bitter etc)Lecture11.14
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75 a Gita 9.22 How does Bhagavan support the jnani/mumukshu?Lecture11.15
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75 b Gita 9.23-26 Devotees who are committed to different ends and not Bhagavan; Bhagavan ‘s acceptance of the smallest offeringLecture11.16
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75 c Gita 9.22-26 Q and A (Bhagavan-Sakshi/experiencer)Lecture11.17
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76 a Gita 9.27-28 Which actions to offer to Bhagavan and the resulting maturity from this attitudeLecture11.18
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76 b Gita 9.29-32 ‘I am the same in all’ and different groups of people can still gain BhagavanLecture11.19
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76 c Gita 9.33-34 and Q and A The level of commitment in seeking BhagavanLecture11.20
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Bhagavad Gita Chapter 10 Vibhuti Yoga 22
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Bhagavad Gita Chapter 10 Vibhutih Yoga (Chanting by Pujya Swami Dayananda)Lecture12.1
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77a Gita 10.1-3 Introduction to the glories of BhagavanLecture12.2
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77b Gita 10.4-5 All dispositions and emotions are from BhagavanLecture12.3
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77c Gita 10.1-5 Q and A (Sadhana in Vedanta, Doing the right thing as jury, When people think you should not forgive etc )Lecture12.4
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78a Gita 10.6-7 Knowing the vibhuti of BhagavanLecture12.5
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78b Gita 10.8-9 What do wise people know about me and how does it show in their life?Lecture12.6
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78c Gita 10.6-9 Q and A (Vegetarianism, Socialising/Social pressure etc)Lecture12.7
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79a Gita 10.10-11 Whom does Bhagavan give knowledge to and what does he destroy?Lecture12.8
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79b Gita 10.12-19 Arjuna summarising his understanding of Bhagavan and making a requestLecture12.9
-
79c Gita 10.10-19 Q and A (sharing of one’s life vibhutis and the question of creation)Lecture12.10
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80a Gita 10.20 Aham AtmaLecture12.11
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80b Gita The conscious being is free from roles (Guided meditation)Lecture12.12
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80c Gita 10.20 Q and A (Responses to meditation etc)Lecture12.13
-
81a Gita 10.21-23 Bhagavan’s vibhutis beginLecture12.14
-
81b Gita 10.24-26 Bhagavan’s vibhutis continueLecture12.15
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81c Gita 10.21-26 Q and A (Balance, Japa, Samskaaras, Where do thoughts come from?)Lecture12.16
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82a Gita 10.27-29 Bhagavan’s vibhutis – Uchhaishravasa till Yama who disciplinesLecture12.17
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82b Gita 10.30-32 Bhagavan’s vibhutis – Prahlada till Vada-discussionLecture12.18
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82c Gita 10.27-32 Q and A (the how of creation, the why of Bhagavan Krishna’s list)Lecture12.19
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83a Gita 10.33-35 Vibhutis – A among the letters till the Spring seasonLecture12.20
-
83b Gita 10.36-42 Vibhutis – Game of dice etc All vibhutis are meLecture12.21
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83c Gita Vibhuti garland of blessingLecture12.22
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-
Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga 10
-
Bhagavad Gita Chapter 11 Vishvarupa Darshana Yoga (Chanting by Pujya Swami Dayananda)Lecture13.1
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84a Gita 11.1-16 Arjuna’s request to see the cosmic form and Bhagavan’s responseLecture13.2
-
84b Gita Garland of Vibhutis and Q and ALecture13.3
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85a Gita 11.16-24 Arjuna awestruck by the cosmic formLecture13.4
-
85b Gita 11.25-33 Arjuna getting afraid, Krishna tells him to be a ‘nimitta’Lecture13.5
-
85c Gita 11.16-33 Q and A What is the point of this chapter?Lecture13.6
-
86a Gita 11.34-40 Arjuna doing namaskaar to the cosmic form and sharing his wonderLecture13.7
-
86b Gita 11.41-54 Arjuna apologises for being casual, the return of Bhagavan to the Krishna form and the importance of bhaktiLecture13.8
-
87a Gita 11.55 Clarification about offering karma to BhagavanLecture13.9
-
87b Gita Ch 11 Discussion – Being an instrumentLecture13.10
-
-
Bhagavad Gita Chapter 12 Bhakti Yoga 16
-
Bhagavad Gita Chapter 12 Bhakti Yoga (Chanting by Pujya Swami Dayananda)Lecture14.1
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87c Gita 12.1-2 Arjuna’s question – Is meditating on Bhagavan or Brahman better?Lecture14.2
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88a Gita 12.3 The one who meditates on Brahman gains meLecture14.3
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88b Gita 12.4-5 and QnA The maturity and mastery of a person who meditates on BrahmanLecture14.4
-
89 Guru stotram on the eve of Guru PurnimaLecture14.5
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89a Gita 12.6-7 What does karma yoga with upaasana do?Lecture14.6
-
89b Gita 12.8-9 If karma yoga with upaasana is difficult what to do?Lecture14.7
-
90a Gita 12.9-10 Why Abhyaasa yoga (Ashtanga Yoga) is helpful for mastering the mindLecture14.8
-
90b 12.11-12 The ways of relating to Bhagavaan (Sequence of maturity)Lecture14.9
-
91a Gita 12.13 Signs of a jnani bhaktaLecture14.10
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91b 12.14-15 Signs of a jnani bhakta (contd.)Lecture14.11
-
91c Gita 12.13-15 Q and A Do Vedantins have extra miseryLecture14.12
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92a Gita 12.16 Qualities of the bhaktaLecture14.13
-
92b Gita 12.17-18 Qualities of the bhakta (contd.)Lecture14.14
-
92c Gita 12.18-20 Glory of bhakta and shraddha incl Q and ALecture14.15
-
93 Gita Ch 12 Group discussion – some observationsLecture14.16
-
-
Bhagavad Gita Chapter 13 Kshetra-Kshetrajna vibhagah yoga 37
-
Bhagavad Gita Chapter 13 (Chanting by Pujya Swami Dayananda)Lecture15.1
-
94a Gita Quick recap Ch 1 – 12Lecture15.2
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94b Gita 13.1-2 The kshetram (field) and kshetrajna (knower of the field)Lecture15.3
-
94c Gita 13.1-2 Q and A Am I the thoughts of the mindLecture15.4
-
95a Gita 13.3-6 More about the Kshetram, fieldLecture15.5
-
95b Gita 13.3-6 Guided Meditation on the Kshetra and kshetrajnaLecture15.6
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95c Gita 13.3-6 Q and A Sequence of manifestation, Knowing = BeingLecture15.7
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96a Gita 13.7 Intro to Value of ValuesLecture15.8
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96b Gita 13.7 Values contd. and AmanitvamLecture15.9
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97a Gita 13.7 Values are universal but not absolute Adambhitvam – absence of non pretensionLecture15.10
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97b Gita 13.7b Values contd. Ahimsa-non harming, Kshanti – AccommodationLecture15.11
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97c Gita 13.7c Values QnA Fear of hurting the other, What if the other does not give the same importance to the value like me?Lecture15.12
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98a Gita 13.7 a Values – Aarjvam, AcharyopaasanamLecture15.13
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98b Gita 13.7b ShauchamLecture15.14
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98c Gita 13.7c Values Q n A Applying the values etcLecture15.15
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99a Gita 13.7 Values – Sthairyam – SteadinessLecture15.16
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99b Gita 13.7b Atmavinigraha – Mastery of the mindLecture15.17
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99c Gita 13.8 Indriyaartheshu Vairagyamssion towards the sense objectsLecture15.18
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99d Gita 13.8 Anahankaara – Absence of prideLecture15.19
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99e Gita 13.8 Q n ALecture15.20
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100 a Gita 13.8 Janma-mrtyu-jara-vyaadhi-dukha-dosha-anudarshanam Seeing clearly the defects of pain in birth, death, old age and diseaseLecture15.21
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100b Gita 13.9 Asaktih-Absence of sense of ownership and Anabhishvangah – Absence of obsession towards the child, partner house and the likeLecture15.22
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100c Gita 13.8-9 Q and A Give and take in relationships, Parenting, Friendships drifting apart etcLecture15.23
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101a Gita 13.9 Nityam cha samachitatvam ishtanishtoppapatishu – Evenness of mind re-desirable and undesirableLecture15.24
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101b Gita 13.10 Mayi cha ananya-yogena-bhakti-avyabhicharini, viviktadesha-sevitam, aratih-janasamsadi (unswerving devotion, resorting to quiet place, no longing for companyLecture15.25
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101c Gita 13.9-10 Q and A (Is Gita primarily psychological, Subjectivity of truthLecture15.26
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102a Gita 13.11 Overview of values and Tattva-jnanartha-darsanam – Purpose of knowledge, Adhyatma-jnana-nityatvam – constancy and commitmentLecture15.27
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102b Gita 13.12 Intro to jneyam and Role play of encouragement to have a variety of supportive responses in one’s toolkitLecture15.28
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103a Gita 13.13 Brahman is everything and Question about application of ValuesLecture15.29
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103b Gita 13.14 Brahman is nirguna (without attributes)Lecture15.30
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103c Gita 13.13-14 Q and A (Values, Brahman – Atma etc)Lecture15.31
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104a Gita 13.13-14 I am Brahman (Guided Meditation)Lecture15.32
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104b Gita 13.15 Brahman is inside and outsideLecture15.33
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104c Gita 13.16-18 Brahman remains undivided, Light of all lights, My devoteeLecture15.34
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104d Gita 13.15-18 Q and A (Is Awareness a part of the brain etc)Lecture15.35
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105a Gita 13.19-20 Introduction to Purusha and PrakrtiLecture15.36
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105b Gita 13.21-23 What happens to the one who knows Purusha and Prakrti clearly?Lecture15.37
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Transcription:
We are seeing the seventh chapter of the Bhagavad Gita, Jñāna-vijñāna-yogaḥ, the knowledge of what is indirect and direct. So, Īśvara asti, Bhagavān asti (ईश्वर: अस्ति, भगवान् अस्ति), God is, and the journey we are going to make is to he/she is me. It is better understood in Sanskrit, from asti to asmi (अस्ति to अस्मि). From “he is” to “he is me”. Bhagavan Krishna has given a glimpse of his para prakriti and apara prakriti, which means what his swarupa is, his nature, as consciousness/isness and also this manifestation, or rather, the Sanskrit word is abhivyakti (अभिव्यक्ति). All names and all forms are Bhagavan. To better appreciate that, he gave us a sampling, a list of things which are related to the senses. He said the shakti is that we have jñāna shakti, kriya shakti, and iccha shakti. And, all of that, is me (me as in Bhagavan) – he released us, hopefully, from the guilt that comes from having a desire. That is one big challenge that a lot of spiritual seekers struggle with, that “Oh, I have to manage this desire.” First of all, “it’s not right I have a desire”, because now you are extra spiritual. And then, you try to deny yourself that desire because of course, you are spiritual. And then, you fight with yourself, and you create a lot of himsa because you put yourself down, and you’re very self critical. And then Bhagavan Krishna very quietly says, “all the desires in your heart that are aligned with dharma, they are me.” So, go all out and have these desires. For example, the desire to contribute to any kind of change, whether it is for your family or for society. They’re all dharmic desires, and thank God that we have desires, really. It’s a glory, it’s a privilege, and we can have that blessing of having this desire. So, having said that, he now concludes this section of the sample of different things that Bhagavan pervades, permeates, and infuses.
7.12:
ye chaiva sāttvikā bhāvā rājasās tāmasāśh cha ye
matta eveti tān viddhi na tvahaṁ teṣhu te mayi
ये चैव सात्त्विका भावा राजसास्तामसाश्च ये ।
मत्त एवेति तान्विद्धि न त्वहं तेषु ते मयि ॥ १२॥
There is no word in Sanskrit called chaiva(चैव). It is that cha-eva(च-एव) becomes chaiva(चैव). After all these other things that I have mentioned, and bhāvā:(भावा:), different beings/different things that we experience in the world, they are born of sattva, rajas, and tamas- sātvikā(सात्त्विका), rājasā(राजसा), tāmasā(तामसा). Sattva, rajas, and tamas are not objects, they are gunas. Māyā Shakti is actually defined as that which has three gunas. So, shakti inheres in Brahman. Brahma Shakti is Māyā Shakti, and it’s made up of sattva, rajas, tamas. The guna sattva is all that promotes knowledge, clarity, and dharma. And what he’s saying is that, when you look around anything that you see, different beings, different objects, they are all permutations and combinations of sattva, rajas, and tamas. So sattva is that which is light, like our jñānendriyas(ज्ञानेन्द्रिय-s), our sense organs. It’s very interesting that jñānendriya(ज्ञानेन्द्रिय) is the word for sense organs in Sanskrit, that you are constantly getting knowledge of data, different sights, different sounds, different fragrances, different smells, different touches, textures, and so on, it is beautiful. And anything related to jñanam is related to sattva. We will study this more in the 17th Chapter, if we survive until then🙂. But, for now, sattva is knowledge, clarity, dharma and so on. Then, rajas is a lot of activity, rāga (राग), ambition, restlessness, etc. And tamas is generally confusion, but it can also be sleep, fatigue, low energy, or something that is very gross and gives stability. For example, prithvi is largely tamasic, tamasic in the sense that it’s heavy and it’s stable, like mountains and things that are stationary, more tamas is there. So, we don’t have to look down on tamas. The point is, that all that you experience, including your own body and mind are all a combination of sattva, rajas, tamas and all of this, has come from me. May you know that all this sātvikā, rājasā, tāmasā is that which is born of, and they have all come from me, Bhagavan continues to describe himself. But, all of this sattva, rajas, and tamas are in me, but I am not in them. A lot of people say “Oh, I believe in a higher power”. We have somehow managed to take God out of the picture. We’ve objectified God. “I believe in laws of nature. I believe in higher power”. This is something we have to grow out of. What is this higher power? The being that is all powerful. But, power does not exist in isolation, it belongs to someone. Right? Laws of Nature don’t exist in isolation, they are not random. There is intelligence, and where there is intelligence there is a conscious being. Sattva, rajas, and tamas are in me or rather, I Bhagavan permeate, infuse all things around you in the form of sattva, rajas, or tamas. All of us mentally are already making some notes about “what kind of a person am I?” The fact that you pursue the Gita, and lots of other things, definitely there is a lot of sattva. You want to know, you value clarity, you value knowledge and so there’s also a lot of restlessness and there is a lot of effort to want to become, to be on the treadmill of self improvement and so on and so forth. Because (I feel) where I am is not enough, that is rajas. And then, of course, there are things that we choose to continue to be confused about. Because who is gonna think, so “let it be”, or, we don’t seek clarity on certain matters because, you know, “I don’t want to rock the boat”. “I want to maintain peace and harmony”, etc, etc. And then, of course, in the way in which the body reacts with the environment at different times in the day, sattva, rajas, and tamas are all changing. So, Bhagavan is not subject to this sattva, rajas, and tamas, is pretty much what he’s saying. It is a Shakti, it belongs to me (Bhagavan), but I (Bhagavan) am not subject to it. I am not dependent on it – so don’t call me higher power and all sorts of things. Nor am I some high energy. People say this. “Oh, I believe in energy”. Who has the energy? You believe in energy, but whose energy? Your own energy? You better believe in somebody else’s energy. “I believe in higher energy”. Again, there is resistance to acknowledging a conscious being. So, as Bhagavan, I am not dependent. Then the law of dharma that makes things the way they are, just looking at everybody’s energy levels from the time the day begins till the end. It is just such amazing intelligence that at the end of a day, if you’re feeling tired, that’s a very good sign. You want to rest, you want to sleep. Just look at the way it’s configured that all of us, irrespective of whatever our background is, we have the blessing of sleep. You can rejuvenate, the body can heal also, from all that the body has been subjected to, for the entire day. So rest, recoup and everything is possible in that time. So, tamas is very necessary, everybody gets subjected to tamas by the end of day, unless we of course are too restless and the rajas is so high we cannot allow ourselves to relax. All of this is the law of karma that makes all these changes possible. Further, if there is too much sattva, it’s related to devatas and combination of course, is human beings. And, too much rajas is related to asuras/rakshasas. (There is) wanting because of rajas, but not backed by sattva, then (there will be) adharma at any cost. “Whatever I want, it can happen at any cost”. There are lots of people sitting in corporate boardrooms, they may not have protruding teeth and look ugly, they may be very suave and very well dressed. But they are rakshasas because (there is) no attention to the resources and how it’s being used. And then, of course, animals have too much tamas – they have no choice with an animal birth. Okay, then what about these three gunas?
7.13:
tribhir guṇa-mayair bhāvair ebhiḥ sarvam idaṁ jagat
mohitaṁ nābhijānāti māmebhyaḥ param avyayam
त्रिभिर्गुणमयैर्भावैरेभि: सर्वमिदं जगत् ।
मोहितं नाभिजानाति मामेभ्य: परमव्ययम् ॥ १३॥
I really like the fact that Bhagavan himself says (and he’s not complaining it is not a lament), nābhijānāti mām(नाभिजानाति माम्), nobody understands me. I find it so cute. Because, this sarvam idaṁ jagat(सर्वमिदं जगत्), this entire world is confused and deluded by just a play of sattva, rajas and tamas. They pigeonhole themselves into “I am a sattvic person, I am a rajasic person. The others are like this. I can’t get along with them. I wish people were more sattvic etc, etc”. And (their) life just goes in managing situations and relationships, then again one more lifetime, instead of knowing me. Bhagavan is param and avyayam (परम् and अव्ययम्). Param, the one who is the ultimate, we are referring to the swarupa, the is-ness that is present across gunas. And, avyayam, is the one who is changeless, but who is present in all the gunas. So, we have to understand both aspects. One who is present in all Gunas and therefore, no guna is opposed to me (Bhagavan). I understand the gunas and then, in the second chapter he has said, be free from all the Gunas. Be free from all the gunas means don’t get consumed by the Gunas. Don’t define yourself by the Gunas. See the play of Gunas and see that you are free from all of it. You can use the Gunas. For most people, mornings are a time when you are fresh and you can work on some creative ideas. So use the time well. There is no point in complaining if you feel so lethargic in the afternoon because who feels really fresh in the afternoon when you are not meant to feel super fresh? It’s okay if you feel a bit lethargic, and then you want to just do some routine admin kind of tasks. That’s fine. You can engineer your day according to the play of sattva, rajas, and tamas but you are not bound by any of it. At least we have to see the play of the gunas. So I (Bhagavan) am distinct from all of this. I am distinct from the Gunas, so you, as in the jiva, are also distinct from the gunas. In managing different kinds of situations such as trying to calm down a restless child or if you are really restless, maybe a lot of things are happening at work and you’re just overthinking stuff, you can play with it. And then, let’s say you go for a walk or you listen to some music or maybe vedanta, then you kind of calm down perhaps, or it’s not so feverish. Or, you have an early morning flight to catch, and there’s so much tamas but somehow you wake up. So we are doing all this management, all the time of sattva, rajas, and tamas. But, understand that’s what Bhagavan is saying, that may you know, that I am the one who is not changing. And I am distinct from all of this. So, the kind of changes that the body goes through, so we call it six changes. So, the body as in the form is born, then continues to live. If there is no malnutrition, the form will continue to live and then grow. Then, we transform a little bit more, then there is decline, then it dies, and this is play of the Gunas sattva, rajas and tamas, and it happens to each and every form. Whether it is the crocodile, which are quite the species and I’m really fascinated by them. They need less than 200 calories a day! If any of you all have been to Chennai, you must go to the crocodile park. It is on the outskirts of Chennai and you will see almost 50-100 crocodiles, and you could quite mistake them for stones because they just don’t move. But, when they do move they’re really fast. But otherwise, they are just lying on top of each other. 190 calories is nothing but they don’t need to use much energy, it’s just tamas and that is the nature of that form, and that’s fine. So whether crocodile form, or virus, or human being, these are the changes that the form will go through. And therefore, don’t fret too much about it is what Bhagavan is saying. Just try and understand that I, Bhagavan, am not changing. And although these Gunas come from me, I am not affected by them. And honestly, you too, are not affected by them. May you see this.
7.14:
daivī hyeṣhā guṇa-mayī mama māyā duratyayā
mām eva ye prapadyante māyām etāṁ taranti te
दैवी ह्येषा गुणमयी मम माया दुरत्यया ।
मामेव ये प्रपद्यन्ते मायामेतां तरन्ति ते ॥ १४॥
He acknowledges that this mama māyā(मम माया), it is my māyā, māyā shakti. He has already given us a glimpse of what that māyā looks like, sattva, rajas, and tamas, so this shakti of mine mama māyā, it is daivī hyeṣā guṇamayī(दैवी ह्येषा गुणमयी), this māyā shakti that is full of gunas, sattva rajas and tamas. It is this daivī, which means it is shakti, and belongs to the deva. So we have a nice word, daivam (दैवम्) we say, and it means grace. So, that which has come from the devas. Or, we have this word anugraha(अनुग्रह) also. Daivam in regional languages also refers to destiny. But it is daivam, not like an impartial neutral word “destiny” … daivam means it has come from Bhagavan, law of karma. That’s what is unfolding. So this daivī, this Shakti of mine, belongs to me, māyā shakti, duratyayā(दुरत्यया), it is difficult to cross but the ones who seek me, māmeva ye prapadyante(मामेव ये प्रपद्यन्ते). “Me alone” means Bhagavan, some people will say “Oh Krishna, only others are inferior etc” māmeva ye prapadyante, those who worship me or those who seek Me, māyām etāṁ taranti te(मायामेतां तरन्ति ते), they will cross this māyā. Why is māyā difficult to cross?
First of all, what is the nature of the human journey? On the face of it, we can say it’s about having a good life, a good education, getting married and having children, maybe make some contribution to society etc, etc. So these are projects, these are processes, these are activities, some roles are involved in all of this. In the Vedic vision, what you are calling a human journey is essentially a spiritual journey. And the journey is from avidya to vidya, the journey is from ignorance to knowledge. Why all the different pursuits? Because I am seeking pūrṇatvam (पूर्णत्वम्), I am seeking completeness, fullness, and therefore I project and I assume that different pursuits will give me the fullness that I seek and so I keep on, I keep at it, lifetime after lifetime. And in this pursuit, all different pursuits, I mistake the pursuit for the goal of life. So, marriage becomes the goal, a job becomes the goal, an education becomes the goal, and all that is fine as short term goals. And all of that gives us a maturity, some space, some time, some leisure to inquire into the sense of inadequacy that I still experience despite all these goals having been achieved, and that there is nothing wrong with me. It’s not that I am being ambitious. It’s not that I am greedy that I want more. The well meaning advice, “be satisfied with what you have” doesn’t work. “What do you mean be satisfied? I have so many desires. How can I be satisfied with what I have?” So, that sense of “I want more” can only be addressed by a spiritual solution.
In the recognition that all that I was seeking has always been me, I just didn’t know it, that’s all. So this māyā becomes difficult to cross, or rather I get entrenched in the different situations of my life, I get consumed by the different roles that I play, and I will even use the Bhagavad Gita, not to know myself, but to get only peace of mind, and learn how to change my partner or how to change my children. That much knowledge is enough for me because I just want to manage my situation. Because maybe some spiritual knowledge is good, but the crux of it is, I am opposed to this world. The world is a big burden for me. I have to manage myself, I have to manage this world. And this is māyā. Constantly becoming, there is no end in sight, all are shifting goalposts. You know like how we generally say, “Once I have this promotion, I will be fine” “Once I have this deal I will be fine.” “Once my children grow up, I will be fine.” So there is projecting all the time, and this is māyā. It sounds so right to you, the things that you are managing. You have a sense of self worth because of all the things that you are managing, and you feel important. You can say “yes, I’m contributing.”
Even our duties can become māyā, māyā shakti. “I am doing my duty!” A lot of Indians hide behind this “I am doing my duty”. People justify their emotional dependence for the “I’m doing my duty”. But, the children don’t need you – they’re 40, 45, 50. “No, no they don’t say it, but my children need me.” Hey, your son is 50 years old, he is fine. “No, no, no. You know, after all, only a mother knows the child’s heart.” So [all of this] because my sense of self worth only comes from my mother role, or my sense of self worth comes only from my partner role or my work role. And therefore, we have all the workaholics of the world. Because without work, I feel useless if I’m not doing anything productive. That’s how I define myself, I am like a machine. So, I have value and then we also have high net worth, right? And my worth is equal to the money that I have. This being consumed by the role and considering life as only managing different situations with no end in sight, that is mama māyā, Bhagavan is saying, and it is difficult to cross. He is saying, you just see it, and know that it is difficult to cross. But, if you seek me (Bhagavan), then you are able to cross over in the sense that you are not overwhelmed by the Gunas, you don’t define yourself by the Gunas, and you don’t judge yourself by the gunas. So, some of us will be having more rajas, that’s the phase of your life, so it’s fine. If you want to get a lot of things done, go ahead and do it. But, also see that you are free from it. If rajas is backed by sattva, it’s fine, and in that process by applying Karma Yoga buddhi, you are anyways becoming more sattvic, more sattva is coming into your life.
Māyā can keep us endlessly fascinated and there are different stories about māyā also. Māyā shakti is a feminine word. So then as one of the stories goes, there was an asura, like a demon. And this fellow and all of these people, they are all tapasvī-s (तपस्वी-s), they will do tapasya, all of these religious austerities, and he was praying to Shiva for some boon. Then Shiva, he gets pleased very easily, and that’s why his name is āśutōṣa (आशुतोष). So, then Shiva says “okay, what do you want?” This asura says, “whoever I touch, that person, that form will be reduced to ashes.” Shiva said “okay, you have done all this tapasya, fine.” So, now then he tells Shiva, “come, come close.” And Shiva realizes, “Oh my God, this guy will touch me. I will be reduced to ashes.” So he runs to Vishnu. And Vishnu says “no, no, don’t worry, I got this.” He transforms into Mohini. Mohini is the one who seduces or deludes. This Apsara, she kind of entices the asura, and he’s kind of teasing her, trying to make a pass at her and so on. Mohini is very enticing and so she also teases him and then she says, “actually, you know, I belong to svarga and we are all celestial beings. So really, if you want to have me, then you know you should chant the Gayatri Mantra.” So, he says “okay, I will do that, I will do the process.” As a part of chanting you place different deities on different parts of your body. So, he touches his own head. And that’s his boon right, that whatever you touch will turn into ashes, and then of course he is reduced to ashes. He is turned into ashes because of Mohini, very enticing but he loses his life because of being enticed by the pursuit and thinking the pursuit is all. So like that there are lots of stories (about māyā shakti). Mohini will appear and then seduce someone and entice someone, and so on. And the whole theme is really that, don’t get lost in the process of life.
It’s good in organizations to be process oriented, but recognize where you need not be process oriented, in the sense that most people are struggling with some of their relationships. Right? It is a process. What is this process for? What is the goal of the relationship? Please articulate that. We are afraid to articulate it. In all likelihood, it will be some love, some support, some care shown to the other and that’s it. Mother and child, it will be little more maybe, and partners there will be some other aspects, but that’s about it. So be clear about it. Don’t expect Moksha from the relationship. You’re setting yourself up for failure. So, that’s the goal and pretty much 70-80% you’re getting that and then the other person is also getting a lot of love, care, support from you. Good enough. But no, you know, “I want to improve the relationship.” “I’m working on the relationship.” Until the cows come home! For what you’re working and working and working .. for what? “I am process oriented.” What is the goal of the process? Please articulate that. Whatever you are working on, just have some alignment between the process and the goal, that is very important. Otherwise endlessly, this is māyā shakti at work. So you just keep at it and then the gratefulness that you were expecting to get is nowhere in sight. So now what shall we do? How to seek? You know or, why don’t people seek if it was so simple? If people really need to seek Bhagavan then why are they not doing that?
7.15:
na māṁ duṣhkṛitino mūḍhāḥ prapadyante narādhamāḥ
māyayāpahṛita-jñānā āsuraṁ bhāvam āśhritāḥ
न मां दुष्कृतिनो मूढा: प्रपद्यन्ते नराधमा: ।
माययापहृतज्ञाना आसुरं भावमाश्रिता: ॥ १५॥
The ones who perform acts of adharma, duṣkṛtino (दुष्कृतिनो), they are mūḍhāḥ(मूढा:), they are deluded. Nobody wakes up in the morning and says “I’m going to do something wrong today.” You just can’t help it. You just end up saying things that hurt the other person, or are very careless, or very insensitive. You don’t care about how resources are used because you know, “my happiness matters most” etc. So, different acts of adharma (happen), just in terms of hurting another person. This is a lifelong discipline, to not hurt. And it’s not that once you’re wise it is done, of course a lot of things are spontaneous, but there is some effort involved here, that to the extent I can, I will not hurt. It’s a very important value, ahimsa. So it is one of the values in the context of dharma, but to those who do these acts of adharma, “I don’t care. I do what I want. If people get hurt, so be it. If people lose certain things, so be it, what matters is what I want.” And those who are narādhamāḥ (नराधमा:), those people who are lower in the sense that they almost behave animal-like. They justify everything. It’s like this in this movie, which said, it sounds very crude, “What shall we do about the hunger of the body?” (referring to the sexual desire) What will you do about it? Like a rhetorical question. So, there are a lot of people who justify that, ultimately, what matters is pleasure, and we are animals after all. So, as long as I’m having fun and pleasure, then all these values go to the dustbin. And we’re not being judgmental here. We’re just pointing out that those who are given to adharma, because it hurts people. Even a lot of people who try to justify that anything goes in the name of pleasure, (they) also get hurt. One of my friends, she’s seeking a divorce because they tried having an open marriage and both were okay with it. But, then she found it just doesn’t work for them. The husband still insists that it’s fine. And “you have to be more broad minded.” But it doesn’t work for her. So, whatever the acts of adharma, what do they do? For them, artha and kama are so important, and so all consuming, that they take refuge in āsuraṁ bhāvam āśritāḥ (आसुरं भावमाश्रिता:). The definition of asura is not somebody who is ugly looking. They are one who revels in sense pursuits, which pretty much makes a lot of us as asuras. “I love this fine music and fine dining, after all life is all about these experiences, you know, these lovely delicate flavors, and fragrances. Whatever, this is life, nothing else.” It’s one thing to enjoy all of this, but, anywhere I go, I am engineering and manipulating my situation so that the senses are pleased. There is always something nice to see, nice to smell, everywhere you go, and so on. And with all of that, you condition yourself by an obsession with sense pleasures. That is asura actually.
So, what Bhagvan is saying is, because they are so consumed by all of this (which is really talking about modern society), what is a good life? If you own a lot of money, then that’s a good life. If you have a lot of pleasure, kama, that’s a good life. Dharma, then what is that? If from time to time, you do some charity and all, that’s okay. That’s fine. This modern society emphasizes the pursuit of artha and kama to the exclusion of other things. And even our mental model regarding how we are bringing up children, also is only artha and kama. You ask most parents, what do you want for your child? They may say, “oh, I want my child to be happy. I want my child to be successful, get a good job or have a good career, eventually get married and have children.” What you’re really saying is you want artha and kama for your child. Now, which parent will say “I want my child to be a contributing citizen” or “I want my child in time to seek moksha so that his or her life is complete.” Very doubtful that any parent will say this. Because, understand this, we are obsessed with artha and kama and the moksha pursuit is just a little bit. “If I have time, I will come on a Saturday class, otherwise, it’s okay. We have so much socializing to do. If we can fit in, we fit in the Moksha pursuit a little bit. It’s good, you know, in the Indian culture. A little exposure is nice.” This is māyayāpahṛtajñānā(माययापहृतज्ञाना).
(Due to) This māyā shakti, (one) is robbed of jñanam, viveka, the discriminative inquiry into what is eternal (versus) what is temporal. (This) is not fully clear to me, and therefore, I will justify all my pursuits of pleasure and wealth and consider that as the goal of life. There is nothing wrong with artha and kama. In fact, a good section of the Veda is only about artha and kama, and dharma of course. There’s nothing wrong with it, but if you make that the goal of your life, or even if just before we came to class, maybe even now, a good life for me is having money and feeling good. Whatever may be my pleasure pursuits, and then also having harmonious relationships, all that is also kama only. So if all my relationships are fine, everybody’s peaceful, happy, and in harmony, my life is made. That is the pursuit of kama. And you are expecting Moksha from the pursuit of kaama, emotional companionship. And then of course, when things fall apart, as they often do in one or two relationships, then everything goes for a toss. Right? Then we start questioning “Oh, is this all to life? I have sworn off all relationships.” This māyā shakti, or the play of māyā, the play of the gunas, it is not willfully torturing you. Don’t think like this. Because of the obsession with artha, kama, and dharma, they don’t seek me(Bhagavan). That’s what he said. So then, he now talks about four types of devotees.
7.16
chatur-vidhā bhajante māṁ janāḥ sukṛitino ’rjuna
ārto jijñāsur arthārthī jñānī cha bharatarṣhabha
चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन ।
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ॥ १६॥
There are four types of devotees, caturvidhā bhajan mām(चतुर्विधा भजन्ते मां), the ones who worship Me, and these people who worship me are sukṛtinaha (सुकृतिन:). They are the ones who are given to dharma, who do perform good actions. Good actions meaning actions aligned with dharma, aligned with truth. They are not very possessive. They don’t hold too much. They practice some contentment, some values of samanya dharma and who are these four fold people?
One is ārtaha(आर्त:), the one who has distress, sorrow and conflict. And prays to Bhagavan only when he or she is in distress. So, naturally when you need some help, you will look to someone who you think can help you. Someone who is more powerful than you and so on. The second type of devotee is arthārthī(अर्थार्थी), the one who seeks something of value, seeks security, seeks finances, seeks pleasure. And so this person is arthārthī. He/she has looked into all the visible factors to start the business or working on the startup, and he’s also aware that there is an invisible factor that is operating and anything can go wrong. So I pray, I seek help for all my pursuits. To “let my children be okay. Let my family be fine. Let nobody get COVID, they have taken all the precautions. We are going on vacation, we don’t know how the situation is going to be. So let it be all okay. Let me succeed in my job. Let me get my promotion. Let my parents be fine, let them not fall ill when I’m going on vacation.” So, whatever wish you have, you pray for it and you see that God will help you because in the past, Bhagavan has helped in many situations, is your perception. Then there’s a third type of devotee called jijñāsu(जिज्ञासु). So jijñāsu is the one who wants to know Bhagavan. How would the person become a jijñāsu? The person transformed from a mumuksu to a jijñāsu, and this is a very important transformation. Mumuksu means the one who wants moksha, which is pretty much all of us, right? We want happiness at all times, in all situations, in all places. Everybody, whether you admit it or not, is a mumuksu. I want moksha, I may be looking in weird directions, but I want moksha. But, (jijñāsus are) zeroing in on the nature of what this moksha is, which is fullness, which is me. And therefore the pursuit is from avidya to vidya, ignorance to knowledge. That is what makes the mumuksu into a jijñāsu. The one who wants to know, otherwise, mumuksu is the one who wants to feel happy all the time.
Now, that happiness is in the form of self-knowledge, which has no sense of lack. So, there is some education involved. And, vyavasāyātmikā buddhir ekeha kuru-nandana (व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन), bahu-śhākhā (बहुशाखा), २.४१, there are different branches, so many different modalities. And everything is worth trying for the ones who have a really high need for novelty. “Have you tried pranic healing? Have you tried Reiki? Have you tried past life regression analysis? Have you tried kriya yoga? Have you tried hatha yoga?” Okay many, many branches are there and then it is worth asking the question that okay if I try this, what will I get at the end of it? And, here in the moksha pursuit,the sadhana is really śravaṇam (श्रवणम्). Why? Because the goal is me, the limitless being. So, the nature of the pursuit is very different. And so to settle down in the pursuit can take years. This is really the nature of the question. So, it’s actually very good if one has done some experimentation and has explored all these different modalities, and then you will know what it gives you. And then you say I know but that’s not enough for me. So then, at least you are clear about what certain pursuits don’t give you, then it will not entice you any longer.
So this jijñāsu, the one who seeks the grace of Bhagavan, who wants to know Bhagavan, but why? Because, the mahavakya is tat tvam asi, you are that Isvara. “Really? I know I am related to my family, but ‘you are that’, like Isvara/Bhagavan? Nobody said that to me!” The Veda says it! “Ah, then who is Bhagavan? I want to know more.” Jijñāsu.
And the fourth devotee is jñānī. The one who knows me as oneself. So the definition of bhakti is parama prema svarūpa (परम प्रेम स्वरूप). Bhakti is Love, the highest love that you have. The relationship is defined by parama prema, the highest form of love which you have, is really for yourself, in other words is for Bhagavan. A lot of parents may think that they love their children unconditionally and it is as close to unconditional, but still, if your child doesn’t smile at you, or, does certain things and suddenly it seems to fade away.There are some conditions attached, and it’s good to be honest about it. So, this love for Bhagavan, that the jñānī has, is in the form of knowledge. Knowledge in the sense that I and you are not separate. Because, really when you look at love in our relationships, can you love someone you don’t know? No, not possible. That’s why people take ages to commit. I can only love someone when I know (them). Now, you can know Bhagavan completely. You may not know all the glories of Bhagavan, because you don’t have the buddhi to fully appreciate, we only understand things three dimensionally and there are so many other dimensions. So, all the manifestations maybe they won’t get, but swarupa (they will) definitely (get). That is a jñānī.
7.17:
teṣhāṁ jñānī nitya-yukta eka-bhaktir viśhiṣhyate
priyo hi jñānino ’tyartham ahaṁ sa cha mama priyaḥ
तेषां ज्ञानी नित्ययुक्त एकभक्तिर्विशिष्यते ।
प्रियो हि ज्ञानिनोऽत्यर्थमहं स च मम प्रिय: ॥ १७॥
Among all these four types of devotees, the one who is distressed ārtaha, the one who seeks security and pleasure arthārthī, the one who wants to know me jijñāsu, and the jñānī, the wise one, the one who knows that I am he or she are the same. Amongst all of them, jñānī, the wise one is always connected, united to me because his or her devotion and love culminated into oneness. You know how when you deeply love someone, you feel like you’re one with that person? There’s no separation, there’s no difference, there’s no distance to cross, you are so in sync. And Bhagavan says this jñānī is very dear to me and it is mutual. We are in this mutual admiration club. So I am dear to jñānī, jñānī is dear to me. So “oh my God, Bhagavan sounds really partial now. I thought he gave and he blessed all His devotees.” Well, of course he does. But for all the others, all the other types of devotees, I am a means to an end right? So you pray, “please give me this promotion, or let my child get admission.” Then, out of sight out of mind. Now, I’m fully focused on the promotion and life is great. Then one more desire comes up and again you pray. Bhagavan becomes a means to an end. But for the jñānī, I Bhagavan, am the goal, I am the end. The jñānī has been through the stage of bhakti earlier also. It’s possible that the devotee grew in trust by depending on Bhagavan for situations when the person was struggling in difficulty, and then slowly, slowly, also began to pray every day perhaps or just a chit chat conversation with God and then wanted to know a little more about who God is, etc. So the desire to know Bhagavan culminated into jñanam, when jñanam is complete, then of course, you and Bhagavan are one. You always were one, but one did not know it. And so that’s how Bhagavan says that I am the goal for the jñānī. I see the effort the jijñāsu made to completely know me. It’s not like Bhagavan says that I will feel validated or at least some people in this world fully recognize me and my worth. Because, you know if really Bhagavan had to think like a human being, what a tragic life! It’s like there’s somebody in the room and all the other minions just take credit for everything. Right? First of all, totally ignore the presence of Bhagavan and usurp and just take credit when things are going well and then blame some unknown factor when things are not going well. One of the most misunderstood beings, it would be tragic if God had a human mind. That lament would never end, because who really understands God. So, understand as in swarupa, that I and you are me. We are one. And that’s why he’s dear to me because he has seen that I Bhagavan am him or her. And that’s why that devotion has culminated in knowledge. So the jñānī is always connected to me. The other types of devotees are off and on, they’re connected through some thought or emotion or meditation or karma or something. But jñānī, always everything is Bhagavan. I am Bhagavan, and that is it. More to be said about what the nature of this devotion is, which we will see in the next class.