[00:00:00] Om Sahana Vavatu, Sahana Bhunaktu, Sahavidyan Kharavavahai, Tejasvi Navadhi, Tamastu Mavidvishavahai, Om Shanti Shanti. Om. Very good. Welcome back. Turn this up a little bit.
[00:00:30] Before we begin with our class, it might be nice to give you a more elaborate update on what has happened with Puja Swamidayananda, my Guru, who is recovering now. The story is public but not well known, so you can hear it from me and hear it, I hope, fairly accurately.
[00:00:56] After the anniversary celebration in Salzburg, many of you came by bus, we were there on the 15th? 16th? On the 16th. So, shortly thereafter, in addition to Pujya Swamiji's other problems, so first of all, dialysis for three and one-half years following kidney failure, and now he's mostly blind and mostly deaf, and then on top of all of that, shortly after the anniversary celebration, he suffered a fracture in a vertebrae and was in excruciating pain, which led him to conclude that it's enough. And he took a sankalpa, there and then, that it's enough, let's stop treatment and begin to move on. Which, for a person in that condition, is a very reasonable thing to do. He's 85 years of age, and he's lived a wonderful full life.
[00:02:02] And if he's in excruciating pain, in addition to all of the other difficulties, you can easily understand why he took that decision. So, he discontinued all treatment, including dialysis at that time. Problem was, in order for him to get back to India, he needed some treatment. He agreed to limited dialysis to get him back to India. Then, when he arrived in Rishikesh, he discovered that there were so many people eager to see him before he passed away, he agreed to take dialysis twice more, just to buy him some time, so that everyone could see him before he left.
[00:02:41] So, we were, there were about 200 of us gathered in the Ashram, holding vigil, as it were, since he had decided to stop all treatment. Everyone was coming from all over the country to see him. And, not surprisingly, a constant stream of people was begging him to resume treatment. He didn't agree.
[00:03:09] He told us, and he's also at, by this point, he's starting to have difficulty speaking and even thinking. But, in one of his more lucid moments, he explained to us. He said, come on, three and a half years of dialysis, and all these other problems, he said, it's enough. He should die peacefully. And, especially for a Mahatma like him, for whom the body is just a thing, it's not a big deal.
[00:03:40] So, death is not such a significant event for such a person. On the other hand, I think two things happened. One is, I believe the pain gradually subsided, the pain from the back injury, which meant less pain medication, which meant more clarity of mind.
[00:04:05] So, that was one precipitating factor. The other precipitating factor is so many of us asking him to continue his dialysis. Even Prime Minister Modi phoned him up and asked, this is not made up. Prime Minister Modi, there's a connection between the two.
[00:04:26] So, the Prime Minister phoned him up and requested him to continue dialysis. Modi said, for the sake of the country. Anyway, with these precipitating factors, just several days ago, Pujya Swamiji agreed to continue the dialysis. Dialysis equipment was installed at the Ashram itself. The long-term thought being, if he can take, it's hemodialysis, if he can take dialysis at night while he sleeps. You can't do that in a hospital or clinic. But, with the equipment installed at the Ashram, he could.
[00:05:02] So, therefore, he could have a significant quality of life while he remains on hemodialysis. Of course, with his age and condition, some things won't change. His sight will not return. His hearing will not return. He hears with great difficulty. He sees a little. I don't think he'll get out of his wheelchair. It's unlikely, but we'll see.
[00:05:26] We'll see how much the recovery is. Anyway, when that was announced, I think it was announced on Tuesday at the Ashram in Rishikesh. We were all elated with that announcement. And the reason I'm here today is because of that announcement. If that announcement were not made, I'd still be there. We'd all still be there holding vigil. Last thing to share with you, as some of you, I'm sure, have heard, is that Prime Minister Modi just returned from a visit to the Swami Dayananda Ashram. He came on Friday. He came in the afternoon.
[00:06:05] And he first met personally with Pujya Swamiji. He met for some, I don't know how, some time. And then he met very briefly with the other residents of the Ashram. I think the whole visit was under an hour. And there was a lot of security. But what a powerful statement, both for Pujya Swamiji and the Prime Minister. For Pujya Swamiji, the fact that the Prime Minister would visit him. And for the Prime Minister, the fact that he would have such value to go and see Pujya Swamiji Dayananda at the Ashram.
[00:06:39] So anyway, that visit just concluded. If you go online, you'll find there's, a lot of the news coverage was not very well done. But I happened to see an article by Times of India, which was well, which was accurate. And also a report on Durdarshan TV, which was also well done. Anyway, you can go online and you can find some of that. Anyway, with our, with your prayers and our, with Ishvara's blessings, Pujya Swamiji is on the path to recovery. He actually announced that after Modi leaves, he wants to return to teaching classes. It May take some time, but that is, most certainly his, his intent. And no doubt, in time, he'll, he'll come up.
[00:07:30] So it's, it's extremely good news, extremely happy news. All right. And nice to come back and be with all of you after a brief absence. We'll continue our summary. And we're beginning these classes with recitation of Gita Dhyanam. Repeat after me, please. The first verse taught by Arjuna, by Lord Narayana himself, compiled by Rishi Vyasana Mahabharata, the sacred rain of nectar in 18 chapters, O Mother Gita, I venerate you, destroyer of suffering. Om Parthaya Pratibha, O Mother Gita, I venerate you, destroyer of suffering. Vyasana Mahabharata, O Mother Gita, I venerate you, destroyer of suffering.
[00:08:55] Vyasana Mahabharata, O Mother Gita, I venerate you, destroyer of suffering.
[00:09:34] Vyasana Mahabharata, O Mother Gita, I venerate you, destroyer of suffering.
[00:11:02] Vyasana Mahabharata, O Mother Gita, I venerate you, destroyer of suffering. I revere Sri Krishna, teacher of all, son of Vasudeva, destroyer of Kamsa-chanura, the light of Devaki. Together. Vasudeva-sutam-devam, Kamsa-chanura-mardhanam, Devaki-paramanandam, Krishnam-vande-jagat-kuram. Bhishma and Drona are the river's bank, the river of the Mahabharata. This is a metaphor, the river represents a battlefield. Bhishma and Drona are the banks, Jyadratha, the water, Shakuni, not Gandhari. Shakuni, the blue lily, Shalya, a shark, Kripa, the current, Karna, its waves. Ashwatthama, Vikarna are crocodiles. Duryodhana, a whirlpool, sucking everyone in. This river was crossed by the Pandavas with Krishna as a boatman. By the way, that whirlpool is very significant. You look at the plot of the Mahabharata. And without doubt, Duryodhana was that whirlpool drawing everyone into conflict.
[00:12:28] Bhishma Drona Tata Jayadratha Jala. Bhishma Drona Tata Jayadratha. Gandhara Nilotpala. Shalyagrara Nilotpala. Shalyagraha Vati Kripenavahani. Karnena Vela Kula. Shalyagraha Vati Kripenavahani. Shalyagra Kripenavahani.
[00:13:58] Shalyagra Kripenavahani.
[00:15:28] Shalyagra Kripenavahani.
[00:16:58] Shalyagra Kripenavahani.
[00:18:28] Shalyagra Kripenavahani.
[00:19:58] Shalyagra Kripenavahani.
[00:21:28] Shalyagra Kripenavahani.
[00:22:58] Shalyagra Kripenavahani.
[00:24:28] Shalyagra Kripenavahani.
[00:25:58] Shalyagra Kripenavahani. Matta sarvam pravar. Hiti matva bhajante mam. Buddha bhavasam anvitaha. Aham sarvasya prabhavaha. I am the origin of all. Which means everything that exists is a manifestation of Ishvara. The metaphor we used in many classes is like your dream. Everything that you dream is manifested of you. In a similar way, everything that exists is manifested from Ishvara. We're not saying the world is a dream. That's not the purpose of the metaphor.
[00:27:28] The purpose of the metaphor is to say that whatever exists is a manifestation of Ishvara. Matta sarvam pravartate. From me, everything arose. Very nice verse. Then, Arjuna asks the question: O Krishna, only you know how great you are.
[00:27:49] So please tell me how to meditate on your glories. The word that comes: vibhuti. Vibhuti means glories. That's the title of the chapter. And then the last part of the chapter is what I mentioned. That very poetic rendering. Very high, lovely poetry. Where Shri Krishna says: Among these, I am that. Among all the things in the world, I am that which is most glorious. That which is most special. And he concludes with, I think, just a wonderful, wonderful verse. Repeat after me. Yadyat vibhuti mat sat tvam. Yadyat vibhuti mat sat. Shri madhurjitam heva ca. Shri madhurjitam heva. Tattade vavagat chattvam. Mamate jomsha sambhavam. Just a powerful, powerful verse. He says: You look at the universe and see all the incredible glories of the universe. Which is narrated in this verse. And he concludes: When you consider all of those glories in the whole universe. Mamate jomsha sambhavam. All of that is born from just a fraction of me.
[00:29:18] Whatever glories you see in the world are just the, in American English, the tip of the iceberg. Whatever glories you see are just the tip of the iceberg. There is so much that you cannot see, is the idea. So, this is chapter 10, vibhuti Yoga. Then we come to chapter 11, Vishvarupa darshana. The display of Shri Krishna's cosmic form, Vishvarupa. This chapter forms the dramatic climax of the Bhagavad Gita. And the Bhagavad Gita occurs roughly in the center of the Mahabharata. You could make an argument that this chapter is the dramatic climax of the entire Mahabharata. The dramatic high point. I'll mention that Shri Krishna's Vishvarupa actually occurs several times in the Mahabharata. But this, by far, is the most elaborate description of that cosmic form. And the most dramatic description of that cosmic form.
[00:30:33] So, let us see the English first. Chapter 11, Vishvarupa. And its story. I think we'll just chant it straight through. I don't think you'll need my comments. It's Self-explanatory. We'll begin together. Arjuna said. To indulge me you have revealed the highest secret of yourself. And by these words you have now said, My confusion has been removed.
[00:31:05] Now if you think it possible for me to see your godly form, O Lord, then unto me reveal your own true everlasting Self. The blessed Lord said, O Arjuna, behold my forms. In the hundreds and thousands yet multifarious heavenly. Of all colors and of all shapes, behold now the entire world. Animate and inanimate and all else that you wish to see. Here within this body of mine. But to see me you have no power. Your own high sight is limited. I grant you a vision divine.
[00:32:05] Now behold my majestic might. Sanjaya said, O King, after he spoke these words. Shri Krishna, Lord of yogic power, revealed himself to Arjuna. Showing his cosmic form supreme. If in the sky a thousand suns were to rise simultaneously. Such would be like the blazing light of the Lord's great magnificence. Arjuna, whose hair stood on end, by amazement was overcome. He bowed his head in reverence and prayerfully addressed the Lord. Arjuna said, O Lord of all universal form. Thy immense vastness I behold. Countless arms, eyes, bellies and mouths. Glaring so bright it hurts my eyes. I see no start, middle or end. The sun and moon are thy two eyes. Thy flaming mouths devour the worlds. Destroying them with scorching heat. From the heavens down to the earth.
[00:33:35] Thy expanse fills the space between. Seeing this dreadful form of thine. All worlds tremble and so do I. Seeing thy mouths with gaping teeth. Blazing like world-destroying fire. I feel bewildered, terrified. O Lord, show mercy unto me. Into thy mouths, Dhritarasra's sons. Enter along with throngs of kings. Bhishma, Drona and Karna too. Even our own great warrior chiefs. They quickly race into thy mouths. Gaping with ghastly, dreadful teeth. Some men whose heads are crushed remain. Sticking out caught between thy teeth. Let me just comment here briefly. Very dramatic, obviously. What Arjuna is seeing here is, we would call it a sneak preview. Like the trailers you see in the movie theater. A sneak preview of what is about to unfold on the battlefield.
[00:34:55] So, Shri Krishna knows the Karma of every warrior. Knowing the Karma of every warrior, Shri Krishna knows what is going to happen on the battlefield. And he's revealing that to Arjuna, which is quite terrifying. You see, Arjuna's reaction is one of terror. We'll continue. Like rivers flowing to the sea. Or like moths drawn to glowing fire.
[00:35:27] So, to these most courageous men. Rush to enter thy flaming mouths. Tell me who art thou dreadful one. Salutations have mercy, Lord. I want to comprehend thy truth. But thy ways I don't understand. The blessed Lord said. I am time destroyer of worlds. I came to decimate these men. All these warriors standing opposed. Even without you, they shall die. Pause here for a moment. Shri Krishna describes himself as Karma paladatta. Correct? He says, I am the one dispensing the Karma to all of these warriors. In the form of time, kala or yama. Kala and yama are the same.
[00:36:27] We'll continue. Therefore, stand up, be valorous. Conquer these foes, dominion gain. I have already slain them all. You are merely an instrument. Sanjaya said. Having thus heard Lord Krishna's words. Arjuna trembling with fright. Folded his hands and bowed again. Then he spoke stammering in awe. Arjuna said. Thou heart primal, eternal God. In whom the universe abides. Supreme abode, knower and known. Thou pervades the entire world. Salutations, salutations. In the thousands, homage to thee. Infinite power, measureless might. Thou heart total, embracing all. Brashly I took thee as a friend. Behaving disrespectfully. Ignorant of thy majesty. For that I beg pardon of thee. With my prostrations bowing low.
[00:37:54] Thy indulgence I beg of thee. Please do be merciful, O Lord. Like a father or like a friend. My mind reels from terror and fright. Shaken by this fantastic sight. I wish to see thee as before. Please return to thy prior form. The blessed Lord said. Being pleased with you I have shown. Through my own power this form supreme. Brilliant, vast, limitless, foremost. But for you never seen before. Do not tremble, be not confused. Seeing my most terrible form. Be of cheer again free from fear. Behold now my form as it was. Sanjaya said. Lord Krishna after speaking thus. Reappeared in his prior form. Having assumed a pleasant guise. He comforted the frightened one. Arjuna said. O Krishna seeing once again. This pleasing human form of yours.
[00:39:24] My composure has now returned. Restored to normal is my mind. The blessed Lord said. This form which you have now beheld. Is very rare to see indeed. To behold it. Even the gods are all yearning eternally. Not by study or discipline. Nor charity or sacrifice. Can I ever be thus perceived. In the way you have now beheld. But through devotion firm and strong. Can I in my reality. Be discovered just as I am. And be attained. Ho. Harjuna. And there's our overview of chapter 11. Vishwarupa. Darshana. And we can see. Briefly. The summary. Which. Just. Exactly. What we just saw. Just breaks it up into forms. It opens with Arjuna's question. And you recall that. On the right hand margin. Those are especially important verses.
[00:40:48] So you can look at those verses. And you'll see that those verses. Are really. Some of the gems. Of the Bhagavad Gita. But the. This. Is a good reference. If you want to find out. Where this happens. Or where what happens. You just look at the summary. I don't. We don't need to go over it. The. English. We just chanted. I think. Was. Quite. Adequate. It concludes here. Krishna agrees to return to his prior form. Et cetera.
[00:41:19] So. That's our summary. So this might be useful to you. In the future. And of course. The. The verses that we're chanting. I think you all know that they're published. In that blue Bhagavad Gita book. So you can. Get a. Purchase a copy of that book. If you're interested. All right. Now. We are ready for. The final. Of the. Six chapters. Devoted to Bhakti. As I mentioned. Chapters seven. Through twelve. The middle. Six chapters. Of the Bhagavad Gita. Are devoted. Primarily. To Bhakti. And chapter twelve. Is called. Bhakti. Yoga. It's a very short chapter. But a very. Beautiful. And important. Chapter. Let us see first. The. English.
[00:42:05] So. Bhakti. Yoga. We can chant together. Arjuna said. Who knows. Yoga. The best. Of all. Those. Who. Constantly. Worship. You. Endear. To. Your. Own. Form. Or. Those. Who. Worship. Brahman. Formless. God. The. Blessed. Lord. Said. Those. Who. Meditate. Constantly. Makes. Always. Fixing. Their minds. On. Me. Endowed. With. Faith. Extremely. Strong. They. Are. Most. Devoted. To. Me. But. Those. Who. Meditate. Upon. Formless. Brahman. Beyond. All. Thought. Eternal. And. Immutable. They. Indeed. Also. Realize. Me. With. Difficulty. Greater. Yet. Brahman. Can. Be. Achieved. By. Them. But. Those. Who. Meditate. On. Me. Are. Swiftly. Saved. From. All. Distress. Steadfastly. Fix. Your. Mind. On. Me. Then. You. Shall. Dwell. In. Me. Alone. About. This. There. Can. Be.
[00:43:35] No. Doubt. If. Your. Mind. Will. Not. Dwell. On. Me. Through. Yoga. You. Can. Come. To. Me. If. That. As. Well. You. Cannot. Do. Then. Resort. To. My. Own. Technique. Sacrifice. The. Of. Your. Work. And. Act. With. Discipline. Of. Mind. Pause. Here. Please. There's. Something. Very. Interesting. That. Shown. Look. At. The. Second. Verse. Here. Do. To. Do. This technique, sacrifice the fruits of your work. Notice, Sri Krishna says, try this. If that doesn't work, try that. If that doesn't work, try this. If that doesn't work, try that. What a perspective. And just to contrast this with other world religious traditions, mostly they say there is one form of prayer, one form of God, one approach to religious life, and how different the approach we see in Hinduism in general and the Bhagavad Gita in particular.
[00:45:02] It's a very universal approach. It recognizes individual differences. You've heard me mention that religion should not be one size fits all. in a clothing store is a lie anyway. One size doesn't fit all. Well, if that's true in a clothing store, wouldn't that be true in our religious lives as well? It is true.
[00:45:36] So what we see in the Bhagavad Gita is an approach to devotion that acknowledges our individual differences. Those of you who have heard this term before can relate to it. It recognizes adhikari, bhedha. The difference between adhikaris, the difference in qualification of students, the different orientations we all have.
[00:46:04] Okay, we'll pick up with verse 12 together. Better than practice knowledge is even better to meditate, better yet to give up works fruits, for then peace will quickly arise. Now, I'll pause one last time. So the last part of this short chapter is a description of the highest level of Bhakti.
[00:46:34] So what's described here is the ideal Bhakti, the ideal devotee. That's the final verses of this chapter. We'll recite together. Free from malice toward all that live, friendly and so compassionate, free from pride and possessiveness, patient, steady in joy or pain, the Yogi constantly content, Self-controlled and of firm resolve, mind and intellect fixed on me, one devoted to me, his dear, from whom the world does not shrink back and does not shrink back from the world, free from elation, anger, fear, one devoted to me, his dear, independent, skillful and chaste, untroubled and dispassionate, desisting from all selfish works, one devoted to me, his dear, there we go, not rejoicing, despising, not, not grieving or desiring more, untouched by fortunes, good and bad,.
[00:48:02] one devoted to me, his dear, alike toward enemy and friend, the same in honor and disgrace, in cold and heat, pleasure and pain, free from attachments of all kinds, silent, not swayed when praised or blamed, contented with whatever comes, resolute, unattached to home, one devoted to me, his dear, those who have heard what I have said, and abide in these timeless truths, full of faith, devoted to me, they are extremely dear to me.
[00:48:55] Those who are dear to Sri Krishna are those who embody these traits, these values, these devotional attitudes that we see in this last sequence of verses. We'll briefly see the summary sheet, where it discusses chapter 12, Bhakti Yoga. So, Sri Arjuna begins with his question, how is it better to meditate on you or the formless God? Sri Krishna says, meditating on the formless Brahmin is difficult, but meditating on me is easy. And then you can see 13 through 20, the qualities of the ideal devotee, as we just saw. There's one verse that really stands out in this chapter.
[00:49:42] Let's recite that. May eva manaha dhatsva, May buddhim niveshaya, nivasishyasi May eva, atahurdvamnasam shayaha, May eva manaha dhatsva, adhatsva, fix, fix your Manas, your mind, May eva, fix your mind in me, May buddhim niveshaya, merge your intellect into me, nivasishyasi May eva, you will enter me, you will dwell in me.
[00:50:37] Now, what does it mean? Just, this opens up a huge discussion. What does it mean to dwell on Ishvara? not only when you're in front of an altar, not only when you're in a Bhagavad Gita class, but what does it mean to dwell on Ishvara all the time?
[00:51:01] Many of you know the answer to that is through Karma Yoga. Right? Since Karma Yoga is that by which we develop a devotional attitude, while we're engaged in all of our ordinary actions in life, we appreciate Ishvara's presence in all of our ordinary actions. So, Karma Yoga is the way, the means by which we can dwell on Ishvara throughout the day.
[00:51:31] Now, you might wonder, why do we bring Karma Yoga in to this chapter on Bhakti Yoga? And the answer to that is Bhakti Yoga and Karma Yoga are not two different things. We have this, and this is one of my pet peeves, you've heard me go on and on, about how this modern differentiation of Jnana Yoga, Bhakti Yoga, Karma Yoga, and Dhyana Yoga, this division into four distinct categories is modern, artificial, incorrect, and not scripturally based. We have to get it out of our minds. There are not four different paths for four different kinds of people. I know you've read that. You've heard that. Four different paths for four different kinds of people. That's not what Sri Krishna teaches. What does Sri Krishna teach? He teaches that everyone needs Bhakti Yoga. Everyone needs Jnana Yoga. Everyone needs Dhyana Meditation. Everyone needs Karma Yoga. You do not get to pick and choose.
[00:52:47] You need all four. Just a bad metaphor, a silly metaphor. How about when it comes to food? Should you eat sources of protein? Should you eat starches? Should you eat fruits? Should you eat whatever else is there? You're going to pick just one?
[00:53:14] For a balanced diet, you need all of that, right? So when we consider these various so-called yogas, let's understand we need them all. You don't pick and choose just one and ignore the others. So this is our summary of chapter 12. With chapter 12, we finish the middle six chapters. Remember that the Bhagavad Gita is broken up into three sets of six chapters. Chapters 1 through 6 dealing mostly with Karma Yoga. Chapters 7 through 12 dealing mostly with Bhakti.
[00:53:51] Now we come to the third set of six chapters, chapters 13 through 18 dealing with various kinds of spiritual knowledge. You'll see that there's a great deal of emphasis on knowledge of ourselves and life. By using this model of the three Gunas, Sattva, Rajas, and Tamas.
[00:54:15] We'll see that in the coming chapters. But that's not the only topic in the final 13, in the final six chapters. Chapter 13, portions of chapter 13, happen to be some of the most Advaitic, Advaita Vedantic verses in the entire Bhagavad Gita. Very important Vedantic teachings are found in chapter 13.
[00:54:40] Chapter 13 is Kshetra Kshetrajna Yoga. Kshetra literally means field, but it refers to the field of experience. Whatever you experience is a field of experience, Kshetra. And Kshetrajna literally means the knower of the field of experience. Very simply we could say known and knower. Kshetra is what is known. Kshetrajna is knower. And to use familiar Vedantic terms, Kshetra is anatma.
[00:55:21] So you can see how important this inquiry is. That inquiry opens chapter 13. Then chapter 13 goes on to discuss several other subject matters as well. Let's see the English first.
[00:55:41] So, Kshetra, Kshetrajna Yoga, chapter 13. We can recite together, and I'll interrupt in several places to explain together. Kshetra, Kshetra. One who perceives a field is called the knower witness consciousness. Of each field the knower am I. Within all fields I there abide. About the knower and the field. Hear briefly what I have to say. The field includes all elements. Space, air, fire, water, and earth. Also your body, mind, and heart. Senses and everything perceived.
[00:56:59] We'll pause here. This is a little bit of an odd transition. Because having opened the chapter with this teaching about jnanam, knowledge, then Sri Krishna describes in a series of, I think, five verses, what is required to gain that knowledge. And what is required to gain that knowledge are certain spiritual values. And the values are shown in, I think, these five verses, starting with verse 7. Many of you are familiar with Pujya Swami Dayananda's book, Value of Values. That book, Value of Values, is based on these five verses. By the way, if you have not read that book, it is one book you absolutely must read. You don't hear me making this kind of recommendation often.
[00:57:55] But I feel that strongly about it. If you have not read Value of Values by Pujya Swami Dayananda, you must read it. It's available at Arsha Vidya Guru Kalam. It's available on Amazon.com. Get a copy. It's a must read. So that is a book that unfolds this, I think there are 20 values. that make you an adhikari. 20 values that make you ready for this spiritual wisdom.
[00:58:28] We'll recite those verses now. Freedom from pretension and pride. Patience, harmlessness, rectitude. Toward all your teacher's reverence. Purity, firmness, Self-restraint. Dispassion toward desired things. Freedom from ego, high and mind. Attention to the problems of life. Birth, death, old age, disease and pain. Absence of all attachment for Children, wife, home and all the rest. Persistent equanimity toward enjoyment and suffering. Steady devotion unto me with single-minded vigilance. Contentment in secluded sights. Freedom from craving company. Commitment to Vedantic study.
[00:59:40] And for discovering the truth. To gain knowledge, these are the means. All else leads but to ignorance. Pause here. To gain knowledge, these are the means. Sadhana. The knowledge is sadhya. Knowledge of the knower and known is sadhya. What is the means for gaining that knowledge? The 20 values described in these five verses.
[01:00:15] Now the chapter continues to the next topic. What you should know, I shall now state. Through which you can overcome death. Brahman, eternal and supreme. Beyond being and nothingness. Outside and inside of all things. Sentient and insentient. Much too subtle to be conceived.
[01:00:45] So remote yet abiding here. Undivided yet in all things. As though divided, thus it seems. Sustainer of all that exists. Creator and destroyer too. It is the light of every light. Shining beyond dark ignorance. It is the knowledge to be known. Abiding in the hearts of all. As to nature and consciousness. Know that both are beginningless. All that changes all qualities. Arise from nature. Know this well. Action, power and agency. From nature these all emanate. But your feelings, pleasure and pain. All arise due to consciousness.
[01:01:53] Consciousness in nature abides. Sensing whatever happens there. This the witness perceiving all. Is the embodied Self supreme. Whatever beings May be born. Animate or inanimate. Come from the union of the field. With the knower with consciousness. Knowing the Lord who dwells within. The hearts of all identically. Remaining when they cease to be. Those who see this they truly see. All actions done in every way. Take place due to nature alone. The conscious Self remains detached. Those who see this they truly see. Just as space immaterial. Pervades all yet is undisturbed.
[01:03:03] So too the Self remains untouched. Though pervading the body's form. Just as the earth entirely. Is illumined by but one sun. So too all matter everywhere. Is revealed by one consciousness. How clear the contrast between this chapter and the prior chapter. clearly talking about Ishvara. Dealing with Bhakti. This chapter is a very clear distinction. As we begin to talk about jnanam. Spiritual wisdom.
[01:03:44] We'll see briefly the summary. Which is here. So it begins with that distinction between knower and known. There's one verse. Let's see this one verse. It really makes the significance of this. Repeat after me. Look at the second half. Kshetra Kshetrajna Yoho Jnanam. Knowledge of the Kshetra. The field of experience. means the world. Knowledge of the world. And the Kshetrajna. The knower. Knower means what? The consciousness. Which is your essential nature.
[01:04:57] So knowledge about the world. And consciousness. He says. Yathad Jnanam Atamama. For me this is the real knowledge. The knowledge which is to be known. Is this distinction between the world. And the knower of the world. The distinction between anatma. Physical world. And atma. And most significantly. What does he say in that first quarter? Kshetrajñam ca api maam viddhi sarvakshetreshu. Sarvakshetreshu in the entire world know that kshetrajñam maam viddhi. Viddhi, know that maam, I, I am the kshetrajñam, I am the consciousness, a paraphrase, I am the consciousness in every conscious being. Wow. Not your consciousness, not my consciousness. Sri Krishna says, I am that consciousness in every conscious being. This is the opening of that chapter, a very important chapter. Then you see verses 7 through 11 are those values that we mentioned,.
[01:06:18] necessary for being prepared for the spiritual wisdom. And then the remaining part of the chapter goes very, very deeply into the teachings of Vedanta. This is a chapter that really requires a proper study. By the way, you know also that all these lectures have been posted online, on our website. They're all freely available. If you want to go back and, and listen to any of these teachings again, very easy to go to our website and see that.
[01:06:47] So, we have now finished our review through chapter 13. Next week, of course, we have our Ganesh Chaturthi celebration. The following week we'll conclude our review of the Bhagavad Gita, chapters 14 through 18. And then, the week following that, which I think is October 3rd, we're going to review of the Bhagavad Gita. So, in October, we are going to continue our study of Mahabharata, by the way, we are studying the Mahabharata right now, are we not? Bhagavad Gita is part of what text? So, in October, we are going to continue our study of Mahabharata, but by looking at other sections of the epic that are relevant to us, so Vedantic teachings from the Mahabharata.
[01:07:35] So, we have a lot to look forward to. All right, we have some important announcements. Let's see. I just mentioned that we'll be celebrating Ganesh Chaturthi next week.
[01:07:52] So, please come at 11 o'clock, instead of earlier. We'll begin with our simple puja and some chanting. I have a very nice privation. Those of you who are in a meditation session, we're going to take that topic and unfold it in great depth. And then, we'll conclude with Arati and Prasad. If you're coming, please bring a dish of food. There's a sign-up sheet over on the counter. If we can fill up that sign-up sheet today, it would be very helpful, so that we can have enough food for everyone on next Saturday.
[01:08:28] All right. There is at the Raritan Expo Center, as some of you know, the Hindu Students Council is putting on a Dharma conference. The Hindu Students Council are doing a great job, and this conference is quite worthwhile. And I'm one of the invited participants, so if you'd like to come to the Dharma conference, you can find information on our bulletin board, or you can see dharmaconference.org, I think, will give you more information, or .com, I forget. Also, if you want, I'll be participating in that conference in a panel discussion today at 3 p.m. I think that panel is actually at the Sheraton Hotel, and I'll also be giving - they've invited me to give the concluding remarks for the whole conference. I mean, that's quite nice. Those concluding remarks will be tomorrow at 4:30 p.m. In the conference center. And because of this program, we will not have satsang tomorrow, so no satsang on Sunday.
[01:09:34] We have our new classes beginning. A Mahabharata will begin in October, but starting this coming Tuesday, our Vedanta class will resume, and this year we'll be studying Chapter 7 of Panchadashi. It's a very powerful chapter, and pure Vedanta, wonderful Vedantic teaching, so please join us for the Vedanta class beginning this coming Tuesday at 7:30 p.m. Our Gita Bhasha class will also resume on Thursdays. If you have already a good understanding of Sanskrit language, please come and join us. You can - we're learning to read Shankara's commentary in Sanskrit. And, oh, library will be open after class. And finally, since I have to go to that conference shortly after lunch, I'm going to excuse myself. I usually remain here to greet you after class. With your permission, we cannot do that today, so I have enough time to make it to the conference. Of course, next week I'll remain here, but today the time is a little short, so please excuse me.
[01:10:44] We'll conclude with our Aarti and prayers.