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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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Transcription:
8.1-8.2
arjuna uvācha
kiṁ tad brahma kim adhyātmaṁ kiṁ karma puruṣhottama
adhibhūtaṁ cha kiṁ proktam adhidaivaṁ kim uchyate || 1||
adhiyajñaḥ kathaṁ ko ’tra dehe ’smin madhusūdana
prayāṇa-kāle cha kathaṁ jñeyo ’si niyatātmabhiḥ || 2||
So now, the eighth chapter Akṣhara-brahma-yogaḥ, the topic is Brahman, the limitless being who is akṣhara, the one who has no decline. It begins with a few questions from Arjuna. Arjuna says to Bhagavan Krishna, ‘kim’, meaning what?
What is that tat, Brahman?
Why suddenly is he asking these questions? Because he is linking with the previous verse. Bhagavan Krishna has said that those whose minds are absorbed in Me, they will know me and he has used some words that Bhagavan Krishna had not used earlier. So, adhidaivaṁ adhyātmaṁ, and so on, and Brahman also he has used. So, therefore, Arjuna feels free enough to ask questions. That is a very important aspect of the tradition. If you don’t know, and you have done some thinking about it, you still don’t know, then definitely ask. We don’t expect you to believe anything. What is that Brahman? Arjuna asks. These are a series of questions.
Then, kim adhyātmaṁ. What is that which is related or centered on the person, the self. Kim karma, what is Karma.
Adhibhūtaṁ kim proktam. Adhibhūtaṁ we have previously seen means beings. So what is that which is related, centered on beings.
Adhidaivaṁ kim ucyate. What is it that is centered on the gods?
Because all these words Bhagavan Krishna has used. He is seeking clarification.
And a few more questions Arjuna asks, what is this adhiyajñaḥ? Because he has used that word, and which is centered on the body, dehe’smin madhusūdana, referring to Krishna as the one who destroyed Madhu.
And prayāṇa-kāle, at the time of death departure, how are you known by those? By the one who has a mastered mind and who has a steady mind, because most of us are afraid of death. And death stands for the last loss and we are afraid of loss. Loss of youth, loss of health, loss of hair, loss of teeth, loss of toothbrush and so on and so forth. We are very possessive about the things that we use. We fight with people who use our things and so on. So this death, that “I will not be with the people I love.” or “I was working on so many projects I’m not able to complete” or “I will not be there to see my family have the next set of milestones.” Right? And “I really don’t know what lies on the other side.” Now, who is going to go into death laughing away and say “yes, I welcome this new chapter in life!” No one, until they have studied Vedanta. So, we can delude ourselves and we do. When it comes, we will see. But, Arjuna is preparing? Because as we all know, it can come at any time because life is not linear. Our set of karma is not linear, anytime anything good, bad, ugly can happen. The Boy Scout Motto [says] “be ever prepared.” Ever prepared means you don’t have to lament all the time. Being prepared for whatever happens, we’ll live a life which is complete in and of itself. You know, even if you have not achieved your goals. But, every day can be a fulfilling day if you are a karma yogi. If you’re a jñānī of course, your fulfillment is your very name. But, as a karma yogi, you can live a fulfilling day every day. Because, your mood does not depend on external situations. Then does it depend on your moods? You know, my “I’m feeling good. I’m not feeling good today.” You don’t identify so much with your mind. And you can flow like water into a new situation doing your best, seeing the laws of karma, seeing the manifestation of Isvara, pursuing this knowledge, trusting that whatever is happening is happening perfectly. So, every day can be fulfilling. “Yes, I’m studying Vedanta, yes, certain things are not clear, but Isvara’s Grace is with me all the time.” We have to grow into this trust. It comes, little by little, it will come.
So, at the time of death, a lot of people are very scared. First of all, nobody wants to die. My own mother, I have lots of jokes with her regarding death. Last year, the doctor said she doesn’t have much time, maybe one year or so. And, I told her you know, maybe you have one year. “Oh no problem, one year I can do a lot.” I said oh now by the way, one year has passed. Are you ready? Sounds like really dark humor, but anyway. So what shall we serve at your Śrāddha you know? “Oh, you are planning for my Śrāddha.” No, because we want you to be happy that’s why we’re planning. So then she says “but really, I think we should change the doctor. You know, let’s have a second opinion. That fellow, he didn’t know anything, he just gave me one year. I’m sure I have five more years.” I said, looking at your health, it doesn’t look like that to me at all. “No, no, I am sure I have.” Okay, what are you going to do in these five years which you did not do in this one year? “Ah. I will see. I don’t have to tell you all my plans.” Oh, okay. Don’t tell me all your plans. But you know, this kind of drama can go on that we are not ready for death. It’s very uncomfortable, either somebody else’s death, one’s own death of course. So here, how will my mind be steady? What should I think about? etc.
There was one shopkeeper. And actually, he did very well in his business and he became the owner of a mall, and he had three sons. So he lived a good, complete life. Around 90 years or something. Then, he had some diabetes related issues. So slowly, slowly, kidney failure and then the organs started to fail. The doctor said “I think it’s time you know, please call everyone and let everybody assemble around him.” So, this man is lying down and then one by one the family goes and meets him. One son appears, and says “You have been such a good father, thank you, etc. I’m sorry for what I have done. And we all care for you. We have learned so much from you.” All of that. The second son appears, third son appears. Then all this while, there are all tears being exchanged, hugs, there’s a poignancy about the whole situation. Then he looks at each of them, he says “oh, you know, Ram is here, Sham is here, and Karan is here. Then who is at the cash counter?!” And he pops off. This is his predominant thought, business man. That, you know all this money I have made, if all my sons are here, then there is anxiety now, who is managing the big money that has all been stored up and saved on a daily basis because you have to reconcile the cash at the end of the day. This man’s last question reflects what he was devoted to, his money. And how come that was his last thought? Because that’s how he lived his life.
So, whatever be our last set of thoughts before death, and we don’t know when that is, will be related to what our thoughts are while living, primarily. In the Puranas, there are many stories which refer to the last thought at the time of death, because the next birth is related to the last thought. So then we joke, if you’re going to say “oh, you know, this life was so tough. I just hope I can lounge in the pool all day” then you might just be born as a hippopotamus. Okay, you can lie down in the pool all day. Nobody’s going to ask you to come out of the pool. So the way we live our life, the thoughts that are there in our landscape of the mind, obviously are the ones that you are going to think of at the time of death. So, this devotion to Bhagavan, thinking about Bhagavan, contemplating and so on, either the glory of the manifestation of Bhagavan or that Bhagavan and I are one, swarupa. You will think this only when this has been there in your life. Otherwise, what you are devoted to is what you will think about. “I hope my children have eaten properly” or “I want to be tall, dark and handsome.” You will be a nice oak tree, maybe. Let’s see what Bhagavan replies.
8.3-8.4
śhrī bhagavān uvācha
akṣharaṁ brahma paramaṁ svabhāvo ’dhyātmam uchyate
bhūta-bhāvodbhava-karo visargaḥ karma-sanjñitaḥ|| 3||
adhibhūtaṁ kṣharo bhāvaḥ puruṣhaśh chādhidaivatam
adhiyajño ’ham evātra dehe deha-bhṛitāṁ vara || 4||
So very short and crisp answers are given by Bhagavan to Arjuna’s questions.
Arjuna asked kiṁ tadbrahma – So Bhagavan says Brahman is akṣharaṁ, paramaṁ akṣharaṁ. Paramaṁ is limitless and akṣharaṁ is the one who is not bound by time, the one who is not subject to change, or aging.
Kim adhyātmaṁ was his second question, Bhagavan replies svabhāvaḥ. Svabhāvo’dhyātmam. Svabhāvo generally we translate as behavior. But here, svabhāvo means its manifestation centered on the body. Which means what? That this body mind sense complex that one has, which is the jiva, that is called adhyātmaṁ. Which means that the jiva is sacred, that what we are referring to as the jiva is really Brahman, or we can say jiva is Ishvara. That where this body mind is, there is intelligence in the way in which it functions, and all the material, the building blocks in terms of the pancha-mahabhutas, they are also Ishvara. So, the jiva is also Brahman, he says.
Then, what is Karma? Karma is visargaḥ, visargaḥ is an offering. Okay, so karma generally translates as action, but that’s not strictly correct. We have to say karma is actions done by human beings related to choice, and here it is being described as visargaḥ, as an offering. You can’t say that cows are doing their karma. Today, they produce less milk. Tomorrow, they produce more milk. That’s not their karma, that is kriyā, action. In yoga of course, kriyā has different meanings. If we are programmed, then that means there is no choice available. So, for animals who are programmed, they are not subject to karma. They cannot gain punya. Although, when we see a lot of these very cute, very sweet animal videos, you know dog helping cat and then different things, monkey helping a tiger, they are very cute sweet things. Usually “Oh, what an act of punya! You know the dog is saved and all that!” Unfortunately, it doesn’t get punya. Kriyā is done and that’s that. So, what is karma is really the cycle of punya and papa that has been generated because of the law of karma, and the jivas/individuals who have been doing karma nonstop, because of which they have this body. So, from a scientific standpoint, we say the person is born because two people came together and so on. From the Shastra standpoint, how come these two people came together in a population of 8 billion? It is karma. Karma explains a lot. And then the fact of getting the kind of body-mind that you have, and the situations that you are being born into, a lot of it has to do with the karma you are performing in line with the law of karma. So what karma is, in this context he is explaining, is that which produces bhūtabhāvodbhavakaro, that which produces different bodies. So, understand this, the jiva/ the individual/ the form is anādi(beginningless), always been around. And depending on what fructifies, depending on punya-papa, whatever fructifies, different bodies come into being. So, that is what he’s referring to here. And this karma is born of avidya, ignorance of who I am, and so, if we think “oh, I will exhaust my karma one fine day” as some of the Buddhists think, it is not possible. The only way you can falsify karma is through knowledge, knowing that you were never the karta, never the bhokta, and then all the karma is destroyed.
Okay, so then what else does he answer? Adhibhūtaṁ kṣaro bhāvaḥ. That was also Arjuna’s question. This adhibhūtaṁ is that which is centered on beings, is that which is always subject to change. So, all the different beings we see, mosquito a very short lifespan, turtle very long, human being maybe 100-120, dog 15-20 years, different life cycles. And adhibhūtaṁ is that, that all these manifestations that are there, they have their own cycle, they are subject to kṣhara. Kṣaro is change and decline. Even the definition of sthula sarira, once we have done this as a part of Tattvabodhaha- atma kaha… , what is the atma? So sthula sarira vyatiriktaha, that which is other than the gross body, what is the gross body? That which is changing, “My body should not change, finally I got a prime body!” No, it will change, every moment it is changing. And of course we all want good health, but karma might be such that we have to suffer. Right, some condition. “Oh, but I was the picture of perfect health, and I never harmed anyone, then why did this happen to me?” It’s karma all the way. Okay, so this decline, change, modification. You have to deal with it. But don’t make your life all about managing your body,anyway it’s going to be burnt. Okay, what are you going to do with this body assuming you have good health or not so good health? This sarira is dharma sadhanam. It is a sadhana for performing dharma. Sadhana is a means. So, a means to perform dharma. Then you have to decide, whatever health you have, what are you going to do with it? The time that you have, what are you going to do with it? “Oh, I want more time.” You know all of us complain every day, we are complaining, I’m so busy. There’s only so much that one can do in a given day, right? So, I’m so busy. I’m super busy. Okay, fine. You get two more hours, what are you gonna do with it? You know, like if Yama comes knocking? Yama means lord of death. This is a theme in this chapter. So, don’t think oh, this year end review is coming up. Because, you know some of my students, they are used to this. So we will reflect on how the year has been etc. Some people will stop appearing in class very soon. Why? Because, “I don’t want to face something about me that is uncomfortable.” Not that the review is supposed to be uncomfortable, but working in the corporate sector, there is bad taste in the mouth. You know, not a very pleasant taste. Well, performance appraisal, and whatever else, you know, key performance indicators, and whatever key performance areas, and generally if you’ve not had nice bosses then review feels very uncomfortable.
So going back to death. So, Yama comes and says okay, you know you’ve lived 40 plus years of life, come, let’s go. “No, no, please give me some more time.” And Yama is very right to ask, well, in 40 years, you didn’t do what you wanted to do. Then what are you going to do in one year? Suppose you said “Oh no, please give me at least one year.” Maybe then, you start negotiating. “You can’t give me one year? Okay, okay. Give me six months. Give me one month, at least.” When the question is what did you do in all this time that you’re suddenly going to do in one month? “I should earn the right to ask or negotiate.” So that’s why we hear and sometimes it’s correct, that we try to live a complete life, and you know, not keep pushing things or procrastinating our big wishes. That’s important. Not living in fear. “When I am 60. I will do this.” You know, who plans like that nowadays at least?
Adhidaivaṁ- What is centered on the devatas, what is based on all the devatas, is really a manifestation, Hiranyagarbha, or what we also refer to as the cosmic mind. I mean, cosmic mind is a very bad translation, but you get the point, the subtle, the intelligence that is Isvara, Hiranyagarbha. So that is adhidaivatam, so all the devatas, all the different deities, who we invoke for grace for blessings, all of them are this cosmic form of Isvara, this intelligence.
And dehabhṛtāṁ aham vara eva, I alone, Bhagavan is saying, I alone am the one who is centered on yajna, who centered on ritual, who can be invoked through ritual, yajna. Different kinds of yajnas are there. So, therefore even our simple act of eating, we convert into a yajna, that you are actually feeding the agni that is in your stomach. You are not eating, okay, you are only feeding (the agni). So, you eat accordingly. But then in that we can justify “no but you know that agni in the stomach needs Italian food on the weekend. Right? Just a little Thai food” Enjoy the food that you have, but recognize this, it’s not just flesh and bones. It is intelligence and material that is Isvara, this is a manifestation.
8.5
anta-kāle cha mām eva smaran muktvā kalevaram
yaḥ prayāti sa mad-bhāvaṁ yāti nāstyatra sanśhayaḥ || 5||
And then Bhagavan is further saying the one who remembers me alone, and leaves this body, what happens to that person? That person gains my nature, gains me, gains my nature and there is no doubt about this.
So, how can one gain Bhagavan’s nature. If one is thinking about Bhagavan. Now suddenly fear has been created, “Even during the day, I don’t think much about Bhagavan, now how am I going to think about Bhagavan at the time of death? Oh my God, so many things to do now in my to do list! Now I have to say oh please think about Bhagavan at the time of death! Now, who’s going to remember that? I’ll just be screaming for oxygen, maybe.” So, what shall we do? So the point is don’t get scared. He explains what it means to gain Bhagavan’s nature. And so there are some questions related to it. We will see that next class.