[00:00:00] Om Sahana Bhavatu Sahana Bhunaktu Sahavhidyan Karavavahai Tejasvi Navadhi Tamastu Mavidvishavahai Om Shanti Om Good, welcome back. We're beginning our classes now with this beautiful Gita Dhyanam. Just the last few classes we have. And we'll continue with that today. Not very long, nine verses. What happened?
[00:00:54] I don't know why we had a problem with the projector earlier this morning. In fact, I think if the projector goes off, we'll have a really hard time with our classes. In ancient times, you're just sitting around at the foot of a tree. You don't have to worry about projectors going on the blink, etc. There we go.
[00:01:18] All right. So the first verse of the Gita Dhyanam, which is in praise of the Gita itself, which is taught to Arjuna by Lord Narayana himself, compiled by the Rishi Vyasa in the Mahabharata.
[00:01:39] So the sacred rain of nectar in 18 chapters, O Mother Gita, I venerate you, destroyer of suffering. And you can repeat after me. Nice poetry, we'll sing. Om Parthaya Pratibhoditam Bhagavata, Om Parthaya Pratibhoditam Narayana Swayam, Vyasena Kratitampurana Munina Vyasena Kratitampurana Madhyemahabharata Madhvaitamrata Varsinim Bhagavatim. Advaithamrata Varsinim Bhagavatam. Ashtada Shadyayat Neem. Ashtada Shadyayat. Ambatva Manu Sandhada Mi. Ambatva Manu Sandhada. Bhagavat Gitae Bhavadvesha Neem.
[00:03:00] Next verse to Vyasa. Salutations to you Vyasa, whose intellect is vast, whose eyes are like petals of a lotus, by whom the lamp filled with the oil of the Mahabharata was lit with the flame of knowledge. Namostu Te Vyasa Vishala Buddhe. Pullara Vindayata Patranetra. Pullaya Vindayata Patranetra. Yenathvaya Bharata Thaila Purnaha. Prajvalito Gnanamaya Pradipaha. Salutations to Krishna, who blesses the surrendered, in whose hands are a staff and a symbol of knowledge, who milks the Gita's nectar.
[00:04:07] Prapannaparijataya Totravetraikapanaye Totravetraikapa. Jnanamudraya Krishnaya Jnanamudraya Gita-mrata-duhe-namaha. The Upanishads are cows. This is the metaphor. Upanishads represent cows. Krishna, the cowherd. Arjuna, the calf. And we, the wise people, enjoy the sacred nectar, milked from the Gita. Sarvopanishadoghavo. Sarvopanishadoghapalanandana. Dugdhāgopalanan. Pārto vatsasudhir bhokta. Pārto vatsasudhir. Dugdham-gītā-mrata-mahata. To revere Sri Krishna, teacher of all, sanu-vasudeva, destroyer of Kamsa-ca-nura, who is the light of Devaki.
[00:05:22] We'll chant together. Vāsudeva-sutam devam kamsa-ca-nura-mardanam devaki-paramanandam krishnam vande jagat-gurum. Now the metaphor, the river representing the battlefield. The river represents the battlefield. Bhishma and Drona are the river's banks. Jai-daratha, it's water. Gandhari, actually better shakuni, we discussed in our last class, a blue lily. Shalya, a shark. Kripa, the current. Karna, it's waves. Ashwatāma, vikarna are crocodiles in that river. Duryodhana, of course, is a whirlpool, sucking everyone in. This river of battle was crossed by the Pandavas with Sri Krishna as a boatman. Bhishma-Drona-tatha jayadra tajala Bhishma-Drona-tara jayadra Gandhara-nilot pala Gandhara-nilot Shalya-grahavati-kripe-na-vahani. Shalya-grahavati-kripe-karne-na-vela-kula.
[00:06:46] Ashwatthāma-vikarna-ghoramakarā. Ashwatthāma-vikarna-ghor. Duryodhana-vartani. Sotir-na-kalupānda-vairana-nadi. Kaivartaka-kesavaha. The Mahabharata, which is a lotus born of Vyasa's words, whose fragrance is a Gita, whose petals are its stories, the lotus which is blossomed by Shri Krishna's discourse, which is enjoyed every day by good people of the world. The metaphor was bees sucking honey. We are like bees sucking honey from the lotus of the Mahabharata. It destroys our suffering. May it bring us liberation.
[00:07:46] Pārā-śāryavacassa-rojam-amalam. Pārā-śāryavacassa-rojam. Gītārta-gandhotkatam. Nā-nā-khyānaka-kesaram-harikatha. Nā-nā-khyānaka-kesaram-har. Sambodhana-bodhitam. Loke-sajjana-shad-padāra-hara-haha. Loke-sajjana-shad-padāra-hara-hara. Pepī-a-mānam-mudā. Bhu-yād-bhārata-pāṅkajam-kali-mala. Bhu-yād-bhārata-pāṅkajam-kali. Prad-dvam-sina-śreya-se. I revere Sri Krishna, source of Supreme Ananda, by whose grace the mute become eloquent and the lame can cross mountains.
[00:09:01] Mukhaṅkāroti-vā-chālam. Mukhaṅkāroti-vā. Pāṅgum-langhayate-kiriyam. Pāṅgum-langhayate. Yat-kripā-tamaham-vande. Yat-kripā-tamaham. Paramananda-madhavam. And the last verse, salutations to God, praised by Brahma, Varna, Indra, Rudra, and the Maruts, invoked by chanting the Vedas and Upanishads, the one who Yogis realize, with meditative minds, the God whose greatness is not known even to the devas and the demons. Yam-brahm-hā-varu-neendra-Rudra-marutaha. Yam-brahm-hā-varu-neendra-mūrstunvanti-divyā-stavaihi. Stunvanti-divyā-stavai. Vedai-sāṅga-parakramopanishadair. Vedai-sāṅga-parakramophani. Gāyanti-yam-sāma-gaha.
[00:10:21] Dhyāna-vāstita-tad-gatena-manasa. Dhyāna-vāstita-tad-gatena-pasyantiyam-Yogi-no. Pasyantiyam-Yogi-no.
[00:10:37] Yasyantam-na-vadu-sura-suragana. Yasyantam-na-vadu-sura-devāyat-as-mai-namaha. Devāyat-as-mai-namaha. Very nice. Gita-dhyanam. Nice way to begin our class before we proceed with our summary. Give me just a moment. Get the slide up here.
[00:11:07] This one. Yes. So you remember what we're engaged in now. It's a summary of the 18 chapters of the Bhagavad Gita. And the purpose of doing this summary is to empower you that if you want to look for a particular topic or a particular verse, you should know where to look.
[00:11:34] Otherwise, if you have to go through all 700 verses to find something you're looking for, I think you'll get frustrated and probably won't bother. So the purpose of this is to support you. And with that in mind, we've prepared these slides which you can print out from our website. I highly encourage you to do so. So it'll be a very good reference. It begins with this page, which gives you the big picture, the big overview. We're now reviewing the first six chapters of the Bhagavad Gita. The general topic is Tvam of the Mahavakyat, Tattva Masi. And the general theme or the main practice that we see throughout the first six chapters, Karma is the predominant topic. It's not the only topic. It's the predominant topic.
[00:12:25] Then, in last week's class, we went through this overview of verse of chapter one. We won't talk further about it. We saw just a couple of verses. Then we began our overview of chapter two. This much we finished, but we'll just return to it to pick up the thread, have some continuity. Chapter two is called Sankhya Yoga. Here, the word Sankhya means spiritual knowledge. And chapter two is a little unique amongst the chapters in the Bhagavad Gita in that it has several distinct and different subject matters. Most chapters have one subject matter. Chapter two has several, maybe five different subject matters. And just to review what we saw in last week's class, I don't think we need that. Thank you.
[00:13:16] It begins with a continuation of the story. You'll remember that chapter one is all story. The story of the battle, which is about to unfold. And that narration of the story, narrated by whom to whom? The story narrated by Sanjaya to the blind king, Dhritarasya. That narration continues in the first ten verses. Of chapter two. And he narrates Sri Krishna, giving Arjuna a pep talk. Come on, Arjuna, get up and fight. Arjuna continues to say, I can't kill them. And in some very heart-rendering verses, Sri Krishna, Arjuna begs for help and begs for guidance. We saw that in the last class.
[00:14:11] And it ends with Arjuna throwing his bow and arrows to the ground. He falls to the seat of the chariot. Then, the spiritual teachings. I'm going quickly because we saw this in last week's class. The spiritual teachings of chapter, of the entire Bhagavad Gita really begin only with verse 11 of chapter two. Up until this point, it's all story. The spiritual teaching, the Upadesha, of the Bhagavad Gita begins with verse 11. And Sri Krishna goes on to instruct Arjuna with some of the highest teachings of Vedanta. Arjuna is grieving because he thinks all of his beloved family members are going to die on the battlefield.
[00:15:01] And Sri Krishna makes it really clear that yes, it's true that their bodies are going to perish on the battlefield. But, the truth of each individual person is unborn and undying. Therefore, not affected by death at all. And that discussion goes on through the verses 20 and 25. And that middle section ends then with a discussion about the inevitability of rebirth. That which exists, actually verse 16, that which exists can never become non-existent. Very powerful. That which exists can never become non-existent. That even applies to your body. exists at the time of death. It doesn't become non-existent. It might be converted into ashes, but those ashes exist.
[00:16:01] So, if that applies to the body, what about to the essence of who you are? exists. At the time of death, it cannot become non-existent. So, that discussion goes on in a very powerful way. Then, the last topic we saw in our prior class, Sri Krishna shifts from the teachings of Vedanta to the teachings of Dharma. The final three lines with reference to Dharma. Arjuna should fight because it's his duty. He'll be, he'll receive lots of derogatory comments. You know, people worry about, oh, what will they think? You know, how people worry about that?
[00:16:45] So, suppose Arjuna, this mighty warrior, he's right now in the middle of the battlefield. Remember, he had Sri Krishna drive the chariot out onto the middle of the battlefield. Everyone is watching. Imagine if Arjuna were to descend from the chariot and walk off the battlefield. What a scene that would be.
[00:17:11] So, anyway, of course, it doesn't happen. And, so, Sri Krishna ends this section by saying, Arjuna, win or lose, fighting is the right thing to do. Now, this much we saw in our last class. We saw several verses and we want to continue today with the final part of chapter two. We did not see this in our next class, so I'll slow down a little bit here.
[00:17:37] So, the topic of Karma Yoga, as we've already discussed, is like the main theme of the first six chapters. Karma Yoga is the title and content of chapter three. But it's so important that Sri Krishna begins teaching it in chapter two itself. He doesn't call it Karma Yoga, he calls it Buddhi Yoga. Buddhi means intellect, which means Karma Yoga is done by means of your mind, by means of your attitude towards action. As we've discussed in many classes, Karma Yoga is not what you do, it's the attitude with which you do it, right? If you, if, let's give the example, after class, we have some volunteer work, some gardening. Suppose you stay back and you do some gardening work after class. Is that Karma Yoga?
[00:18:32] And the answer is, it depends. on your attitude. Suppose you stay back to do it because your spouse is staying back and if you don't stay back, your spouse will be angry at you. So you stay back and do the gardening work. Is that Karma Yoga? Hardly. So, suppose you're doing gardening work at home. Is that not Karma Yoga? Depends. If you're pulling out every weed and you're saying this weed is there because of Ishvara's order and every weed you pull out is put there by Ishvara and you say, thank you Ishvara for putting weeds in my garden so I have something to do to pull out. The point I'm making is if you have a devotional attitude towards taking care of your own garden, it becomes Karma Yoga.
[00:19:35] So the point is, Karma Yoga is not what you do. Karma Yoga is the attitude with which you do something. Basically, it's a huge topic. We're not going to go into details. But the long and short of it is Karma Yoga is developing a devotional attitude towards all of your actions and there are many ways to do that which we won't discuss right now.
[00:19:59] So, Buddhi Yoga is a Yoga, a practice done with your mind. It's cultivating that attitude and then he says, don't seek the fruits of rituals. There's a section in which Sri Krishna makes it clear what Karma Yoga is not. This May not be your confusion but in ancient times the word Karma often meant Vedic rituals.
[00:20:24] So therefore, you might be tempted to interpret Karma Yoga as doing Vedic rituals and Sri Krishna says, no way. Karma Yoga is not the performance of rituals even though the word Karma can mean Vedic rituals. And finally, he says, Karma Yoga includes this attitude, giving up attachment to the fruits of work and here we have one of the most famous verses in the entire Bhagavad Gita. Repeat after me. Karma nye vādhikāda ste Karma nye vādhikāda One of the most quoted and mistranslated verses in the entire Bhagavad Gita. Mistranslated because the word adhikāda has a very different meaning in Hindi than it does in the Sanskrit of this verse. Here the word adhikāda does not mean right. It's fine in Hindi. This is not Hindi.
[00:21:44] So here adhikāda means the scope of your authority. You have authority over your actions or now we can loosely translate it but in a very helpful way you have choice over your actions. I'm paraphrasing. You can choose your actions can you choose the results? That's the point. You can choose your actions you can't choose the result because you are in charge of your actions who is in charge of the results? Ishvara. That's what this verse teaches us. You are in charge. You are responsible for your actions. Ishvara is responsible for the results.
[00:22:35] So to receive the results of our actions knowing these results come from Ishvara is what's discussed in this verse. We call that prasada Buddhi. This is one aspect of Karma Yoga. Prasada Buddhi is to look upon the results of our actions as prasada. Prasada is what you receive in the temple and whatever you receive from the altar you accept it because it's coming from Ishvara. Suppose you don't like raisins and suppose the priest is giving raisins and the priest puts some raisins in your hand. Do you say I don't like raisins? You don't say you accept it because of the one from whom you receive it in the same way prasada Buddhi as described by this verse means to accept whatever comes in our life whether it's desirable or undesirable but to know that it comes from the hands of Ishvara. This is prasada Buddhi. Alright. Then there's one more part of the chapter 2 the concluding part begins with verse 54 where Arjuna asks a strange question. He says.
[00:24:04] what is the nature of an enlightened person? That doesn't sound like a strange question until Arjuna goes on to say how does the enlightened person sit? Huh? How does the enlightened person walk? How does the enlightened person talk? It ends up being quite a peculiar question because an enlightened person is not going to sit with the you shouldn't touch the chair right? If I'm enlightened I should somehow float in this chair and I should walk without touching the ground and of course how should I speak? In pure Sanskrit. This is Arjuna's question which is a little bit odd but Shri Krishna responds by saying what distinguishes the enlightened person is not their behavior what distinguishes the enlightened person is the nature of their mind and we'll just see one verse remember the right hand column is important verses left hand column shows you the range of verses for the topic the right hand column are the very important verses which are really nice to make reference to and here we can make reference to verse 55 so not here.
[00:25:33] here prajah hathiyadah kaman prajah hathiyadah sarvan partaman ogatan sarvan partaman Atman yevatman atushtaha sthita prajnhas so Arjuna asks about the nature of an enlightened person who if you look at the last line the enlightened person is referred to with the word sthita prajnhas means wisdom one whose wisdom is firm sthita is sthita prajnhas so that's the word used for the enlightened person so what is sthita prajnhas what is the nature of a sthita prajnhas and Sri Krishna explains at the top yada when he gives up what sarvan kaman manogatan when he gives up all desires born of one's mind and atmani eva atmana tushtaha and he is content in oneself by oneself he is content recognizing in his or her own heart the.
[00:27:03] true source of contentment peace joy and love in our meditation session we talked about that paramapremaspada so one who discovers that paramapremaspada that ultimate source of love and contentment within having discovered that inner divinity the ultimate source of love and contentment what happens to all your desires gone the state of total fulfillment the state of total contentment in this way Sri Krishna begins his description of the nature of an enlightened person and notice is Sri Krishna telling Arjuna how the enlightened person sits walks or talks by the way this is just a quick aside this is a sign of a good teacher I remember allow me a quick anecdote my Guru Pujya Swami dhyananda I asked him Swamiji how is it that you're able to address everyone during satsang during question answer time you always seem to go really to the essence of the question normally if you ask a question you answer the question Arjuna asked about how the enlightened person sits walks and talks should Krishna say the enlightened person sits in a chair walks on the ground and talks in whatever language no he so notice the answer doesn't.
[00:28:33] literally address the nature of the question and but rather goes to the heart of the matter and that's what Pujya Swami dhyananda said he said this is an exact quote he says I don't answer the question I answer the questioner nicely put I don't answer the question I respond to the person the questioner all right then the chapter concludes with a warning does verses 58 to 68 a warning that if you fail even for an enlightened person you cannot fail to exercise Self-control because our senses are so strong our senses can carry us away and then the chapter ends with some very beautiful verses about the nature of an enlightened person if we had a lot of time I'd be taking you through many more verses but if I were to do so we won't really finish our summary so I'm going to keep the number of verses we actually see fairly few in number so this concludes then our overview of chapter two sankhya Yoga which leads us then to what comes after chapter two that would probably be chapter three and we're going to use as we generally do use this.
[00:30:02] English version to go through today I want to try doing something different I want to interrupt our chanting we'll chant this together but I want to interrupt the chanting to explain things as we're going through these English version these English chapters so the title of chapter three is Karma Yoga is indeed the primary subject matter let's see how the chapter begins first you can listen and repeat just to remember the chant actually you know very well we chant this exactly the way we just chanted the shlokas we'll chant together Arjuna said if you think wisdom does excel better than acting on desires oh Krishna why then urge me now to take part in this awful war your words seem confusing to me they appear contradictory tell me truly the path for me by which I gain the highest good so Arjuna is confused why Shri Krishna in the middle of chapter two goes into this very profound vedantic teaching about the nature of atma being satchidananda the true nature of the Self and how.
[00:31:32] do you get knowledge by fighting wars no so here's the problem Shri Krishna in chapter two focused on his spiritual wisdom but then didn't tell Arjuna to leave the battlefield and pursue the spiritual wisdom he told Arjuna stay on the battlefield and fight the war that's your duty and this is what leads Arjuna to his confusion is it better for me to pursue spiritual wisdom or is it better for me to fulfill my duty this is Arjuna's conflict Shri Krishna replies the blessed Lord said in this world there are but two paths declared by me so long ago wisdom for the contemplative Karma Yoga for active ones those who withdraw from worldly acts yet continue to dwell upon all the pleasures they once enjoyed deluded they live in deceit there are but two paths means two lifestyles lifestyle involving wisdom for the contemplative meaning sannyasis those who renounce worldly activities and pursue knowledge alone.
[00:33:01] so for them is wisdom and for those who do not renounce worldly activities Karma Yoga means you pursue wisdom while fulfilling your duties don't think that Karma Yoga I need to make this very important comment for the last hundred years approximately it's been a common teaching to say Karma Yoga is for active people Bhakti Yoga is for devotional people raja Yoga meditation is for contemplative people and Jnana Yoga is for egg heads Jnana Yoga means wisdom egg head is a modern American expression for the intellectual sorts things please be very clear that before 100 years ago this was never said what was originally taught is that all four of these are meant for everyone they didn't say pick and choose this idea that you get to pick and choose is actually quite a modern concept in fact scholars call it neo Vedanta means a modern form sadly it's not an improved form it's actually a somewhat.
[00:34:31] corrupt form so be very clear the idea that you can pick one of these four yogas and ignore the other three please be very clear that's not what the Gita teaches that's not what the ancient Rishis taught what they taught is you need all four every person needs all four which means someone who takes the path of Karma Yoga simultaneously pursues jnanam wisdom Bhakti devotion meditation dhyana all okay then Sri Krishna says that Sannyasa is not merely running away from one's responsibilities anyway in fact we're going to see several comments about Sannyasa let's read some more verses but those whose senses are controlled who work remaining unattached practicing Karma Yoga thus such are they to be extolled fulfill your duties as obliged deeds are better than idleness yes give up attachment do your work as a ritual sacrifice so here we see that at one more aspect of the attitude of Karma Yoga to do your work as a ritual sacrifice when you're driving to.
[00:36:01] work on Monday mornings are you doing it with the attitude that this is my sacred responsibility to support my family by setting aside my own agenda for the sake of working for the sake of supporting my family as my sacred duty that's the attitude that Shri Krishna describes here one aspect of Karma Yoga we'll continue by sacrifice the gods are pleased when pleased the gods will strengthen you serving each other in this way you shall obtain the highest good but those who offer not their gifts yet enjoy what the gods do grant they are but thieves incurring sin acting for their own sakes alone all your duties you must perform without attachment to the fruits work instead for the good of all great people gain perfection thus you see how he's unfolding the attitude again is Shri Krishna telling what you should do or the attitude with which.
[00:37:31] you should do it that's what Karma Yoga is all about we'll continue many are they who emulate the actions of the wisest ones so you should labor unattached working for the sake of the world all works are done according to one's natural abilities yet when he go deludes the mind one thinks I did it I am great but the wise know all actions are based on God given qualities actions depend upon nature thinking thus they are not attached even the wise ones will behave according to their temperaments to nature creatures all conform their traits can never be repressed likes and dislikes can both arise toward the objects that we perceive be not influenced by these two they indeed are your enemies Arjuna said O Krishna what is it that drives.
[00:39:00] some people to commit a sin even against their own desires compelled as if coerced by force the blessed Lord said it is desire it is rage ravenous and malevolent born of passionate tendencies know this to be your enemy you see the shift of subject matter this is not exactly Karma Yoga now so now he's talking about dealing with your mind and dealing with raga and dvesha likes and dislikes and learning to manage anger and desire continues even the wisdom of the wise is eclipsed by this enemy a raging foe intense desire unquenchable like burning fire therefore Harjuna from the start all your senses must you restrain destroy this demon of desire that robs you of your wisdom power that's the last verse in the English oops what is that there we go all right so that's a nice.
[00:40:30] way to get the overview I want to take you back to this summary that we've been following so we've finished chapter two so here's the page on Karma Yoga so we've just gone through the verses of this I'll just guide you through this very quickly this is your resource you're going to print this out and have it available because it'll help you find your way through the Bhagavad Gita so we just saw Arjuna's question that far left column is who is speaking A of course means Arjuna K means Krishna and we talked about the paths of action and renunciation and then seven and eight you must act but without attachment the role of yajna the attitude of taking life as a ritual life as worship life action as worship that's a common translation of Karma Yoga is action as a form of worship to use your deeds for the sake of worshiping God so it'll be pardon me it'll be a little boring if I take you through each and every line of this but this is very carefully put together I just comment very quickly I put this together.
[00:41:59] 25 or 30 years ago after finishing Pujya Swami Dayananda taught us the Bhagavad Gita during our three-year course in Vedanta we spent two years of daily classes going through the seven two years of daily classes means what six or seven hundred classes to go through the seven hundred verses of the Bhagavad Gita so very thorough study after I finished that study I wanted to get the big picture so I put this together it's basically an outline of each chapter I did this outline for the sake of clarifying my own thoughts it also helped me when I began to teach the Bhagavad Gita and it's really nice to be able to use this work that I did so many years ago to be able to share it with you I think it'll be useful when you want to this verse is really there are many important verses we'll just pick this one.
[00:43:04] second line raga dveshau dual in number raga and dveshau likes and dislikes via vasthitau they exist where indriyasya indriyarteshu they exist with reference to the objects that you encounter in life it is natural to have likes and dislikes towards the objects of life don't think that being a spiritual person means having zero likes and dislikes because that's just not human everyone including a mahatma an enlightened saint will have raga and dvesha if you ask puja swam dhyananda do you want coffee or do you want tea what will he say oh it doesn't make any difference I'm enlightened.
[00:44:32] don't be silly if he wants coffee he'll ask for coffee if he wants tea he'll ask for tea so look at the last one tayoho navasham agachet that's the essence you have raga and dvesha fine don't let them rule your life don't be dragged about in your life by raga dvesha they're natural you're going to have likes and dislikes but to allow raga and dvesha to make you do the wrong thing if you are led by raga and dvesha to an act of adharm you're in trouble therefore these two are your enemies on the path of life enemies insofar as they can lead you to commit acts of adharm but if you keep them under control if your enemies are in jail they won't afflict you all right so this is a brief overview of chapter three which is Karma Yoga now we go to chapter four we have to move quickly we have 18 chapters to go through and we have I think only four more classes so.
[00:46:01] we have to keep moving fairly quick but I think this is enough to give you the overview and especially to expose you to this outline which you can then use this outline for years to come so let us see an overview of chapter four we'll begin with the English verses chapter four is called Jnana Karma sannyasa Yoga maybe I'll explain the meaning of that with the summary slides because then you can have the words up let's just see what Shri Krishna teaches again has a couple of different topics it actually begins talking about Shri Krishna as avatara that's not the main subject of the chapter it's a side topic of the chapter Shri Krishna talking about himself as an incarnation of God we'll chant together the blessed Lord said this Yoga I did first impart to the sun God so long ago he passed it on to Manu then to Ikshwaku did it descend through these teachers this lineage the royal sages came to know but after many heroes passed it appeared lost oh Arjuna since you are my devoted friend today I.
[00:47:31] shall declare to you this ancient wisdom yogic truth the greatest secret of them all Arjuna said but your birth here upon this land came later than the sun's first dawn how then am I to understand that you taught at the very start the blessed Lord said many births I have had before as you have to oh Arjuna each of my births I know quite well but of your births you do not know pause here we call Sri Krishna an avatara because he's an embodiment of the divine walking on this planet watch this if Sri Krishna is an embodiment of divinity walking on this planet is that same divinity inside you or not therefore you are also an embodiment of the divine walking on this planet obviously there's a big difference between you and me and Sri Krishna but to recognize that commonality that Sri Krishna was.
[00:49:01] we'll say a vishesha avatara a special incarnation you and I are ordinary incarnations Sri Krishna is that special one like when you order khas chai you know the special that's a bad metaphor sorry not really to say that Sri Krishna is like special chai I don't a special and unique incarnation whereas you and I are quite ordinary incarnations but embodiments of the divine nonetheless which is what he says we'll continue I am unchanging and unborn Lord of all creatures thus am I holding nature in my control by my power I took this form whenever Dharma wanes away in the rise of unrighteousness O Arjuna I then return incarnating my familiar yadah hidharm that's what these are next verse to protect good people from harm to destroy all the wicked ones to.
[00:50:30] re-establish Dharma here I am born in age after age no one will ever forget those verses yadah hidharm yag lanir bhavati bharata why in the 1980s the Mahabharata series which almost all of you watched you heard those verses at the beginning of each one of those how many episodes a hundred episodes or something so you heard these two verses many times and they stick okay we'll continue those who know the reality of my birth and my deeds divine when their bodies are cast aside not reborn they shall come to me those free from anger greed and fear purified by this wisdom's power devoted to me totally many such reach my state supreme now pause here so this is the opening topic of the chapter Shri Krishna talking about himself as avatara and say those who know me as I truly am they become purified by knowledge they reach me now we shift to the next topic which is now I mentioned the chapter title Jnana Karma.
[00:51:59] sannyasa Yoga so both Karma and sannyasa come in that topic and you're going to see a discussion of both of them here and we'll see that discussion as we chant what his action and its reverse even the sages this confused as to Karma I shall explain through which you will be freed from sin those who perform their every deed without desire for the fruits by the fire of knowledge cleansed all the sages declare them wise free from attachment to result always satisfied Self content even when they engaged in work truly they labor not you can see the Karma Yoga attitude being taught here quite nicely we'll continue satisfied with whatever comes free from envy and prejudice unchanged in failure and success by Karma they are never bound they offer fruits their work have reaped as a sacrifice to the Lord resolved in.
[00:53:29] wisdom unattached all their karmas will fade away some pour oblations into fire others sacrifice to the gods some offer their sense faculties into the fire of Self restraint some bear penance as sacrifice others do yogic exercise or Vedic chanting study too or the practice of breath control those who partake in sacrifice realize Brahman eternal God but those who offer not at all gain nothing here or here after sacrifice this topic we saw in the prior chapter as well and it's really using your life as sacrifice means using your life as worship and the simplest way sacrifice means what and let me just make it a little bit more concrete how's this to set aside your own likes and dislikes to sacrifice what you want to do for the sake of following.
[00:54:59] Dharma that sacrifice instead of doing what you want you sacrifice doing what you want to do and you choose to do Dharma instead Karma Yoga and that's what's intended here by the word sacrifice all right these are the concluding verses remember the title was Jnana Karma sannyasa so Karma sannyasa and Jnana I'll describe more here we get some discussion of Jnana spiritual wisdom knowledge is better has a right than material offerings because such wisdom is the goal to which all offerings will lead for this knowledge you should inquire with humble heart prepared to serve those who know perceivers of truth will impart their wisdom to you even if you happen to be the worst of sinners in the world this knowledge like a floating raft will carry you across all sin just as a blazing fire destroys reducing heaps of wood to hash so in.
[00:56:28] the fire of knowledge too all karmas are completely burnt in the world nothing else exists that purifies as knowledge can such knowledge one with faith can gain and soon attain to peace supreme therefore the sword of knowledge wield sever the doubts within your heart follow this Yoga faithfully arise and fight oh Arjuna this is the final part of the chapter notice he says arise and fight oh Arjuna meaning be engaged in your duties but does he say don't seek spiritual wisdom he says the sword of wisdom the sword of knowledge you should wield oh Arjuna fulfill your duties while simultaneously pursuing the spiritual wisdom that is Karma Yoga as we said Karma Yoga Jnana Yoga Dhyana Yoga these are Bhakti Yoga please don't chop them up and put them in separate compartments they're all part of one and the same spiritual life of spiritual growth now we'll see briefly the summary pages.
[00:57:58] there's chapter four long title Jnana Karma Sannyasa Yoga Karma Sannyasa means the renunciation of Karma but the renunciation of Karma not by running away from action the renunciation of action through knowledge Jnana which means Jnana here can represent attitudes which transform your ordinary actions of day to day life attitudes which transform them into sacrifice transform them into a form of worship transforming your ordinary actions into spiritual practice that's what the chapter is mostly about I mentioned the opening portion of the chapter was about Shri Krishna as avatara so we see that up to verse 14 and then the main subject of the chapter begins and we saw these various topics as we went through the chapter let's see just one verse this verse let's just see just one verse and this is a very powerful verse let's see this karmani karmaya pasyet akarmani ca karmayaha akarmani ca Karma.
[00:59:27] sabuddhiman manushyeshu sayukta Krishna Karma krita looks confusing karmani akarmaha yaha pasyet one who sees action in the lack of activity and akarmani in the action in the absence of activity the one who sees Karma action now this is very profound it will take us an hour to fully explain this but look we talked about spiritual wisdom the knowledge that Shri Krishna is talking about in this chapter and will be talking about in many more chapters that spiritual wisdom is to know that the truth of who you are as consciousness doesn't do anything your body is engaged in action your body your mind is engaged in action but the essence of who you are as satchirananda atma is utterly actionless when you discover that truth it radically transforms your attitude towards anything and everything.
[01:00:57] you do okay we'll just go ahead and see chapter five it's fairly short and we'll conclude our class with this so chapter five is Sannyasa Yoga Sannyasa you know means renunciation but you'll be surprised to discover that Sri Krishna has nothing when he describes Sannyasa it has nothing to do with the lifestyle of Sannyasa wait till you see his definition you'll be very surprised let's see what he says Arjuna said you praised renunciation first then Karma Yoga you extolled which is the better of these two oh Krishna tell me what is best the blessed Lord said Yoga and renunciation both can lead to the supreme goal but of the two the best for you is Karma Yoga's active path sorry renouncing all for wisdom's sake the same is gained through Yoga too following either properly one can obtain the fruits of both so the question is it better to live the life of a Sannyasi or is it better to live the.
[01:02:27] life of a Karma Yogi and Sri Krishna's if you say which is better Sannyasa or Karma Yoga Sri Krishna's answer is yes what I asked which is it is Sannyasa better Karma Yoga better yes it depends on who's asking the question if you ask the question or if Arjuna asks the question what will Sri Krishna say Karma Yoga is best and if Swami Tadatmananda asks the question what will he say Sannyasa is best okay the renounced life is difficult if Yoga is not practiced first through Yoga one is purified mastering one senses and mind knowers of truth will think like this I don't do anything at all even while seeing or touching eating walking or talking to pause here this is Sri Krishna's definition of Sannyasa his highest definition when we studied chapter five I think we identified four or five different meanings for Sannyasa the highest meaning of Sannyasa is expressed here Sannyasa means renunciation of.
[01:03:56] what renunciation of action so then who has renounced all action knowers of truth who think like this I don't do anything at all even while seeing touching eating walking or talking meaning I as pure consciousness I don't do anything at all my body is engaged in actions this mind is engaged in actions but as pure consciousness I don't do anything at all and for Sri Krishna that's the ultimate definition of Sannyasa renunciation of action but renunciation of action not by being idle renunciation of action through knowledge we'll continue giving up yearning for the fruits knowing all works depend on God they remain untainted by sin which falls like dew from lotus leaves all acts of the body or mind or the senses or intellect will help to purify oneself if attachment is given up through this knowledge renouncing works the wise are Self controlled content.
[01:05:25] in bodies of nine gates they dwell neither acting nor causing acts the inner Self is not the cause for action or for agency nor for the fruits of any works these all take place naturally those whose ignorance of the Self has been destroyed and unto them knowledge like the dazzling sun reveals supreme reality they discern the very same Self in a learned and cultured priest or in a cow or elephant or a dog eater not rejoicing when pleasures come nor cowering in woeful times with minds unclouded and steadfast knowers of God abide in God such sages purified of sin Self controlled unfettered by snouts rejoicing in the good of all they attain utmost peace in God so the.
[01:06:55] chapter on sannyasa talks about sannyasis not at all the chapter on sannyasa talks about that spiritual wisdom which makes you discover your true nature as pure consciousness that doesn't do anything at all that's what sannyasa means to Sri Krishna here's the summation of it is Karma Yoga or sannyasa better and remember Sri Krishna is giving his instruction to Arjuna therefore which will he say is better right if a sannyasi were there in the chariot not likely right but if there were a sannyasi there in the chariot with Sri Krishna then he would say sannyasa is better but the essence of this chapter look at the middle 8 to 14 the wise perform no action why knowing my true knowing your true nature is pure consciousness and pure consciousness is not the doer of action as I said before your body is engaged in action your mind is engaged in action but the essence of who you are that consciousness that inner divinity if we like to use that term that inner divinity is not engaged.
[01:08:25] in action and to discover that inner divinity is to gain the spiritual wisdom which is what Sri Krishna is teaching us through these chapters of the Bhagavad Gita when we meet next time we'll continue chapter six which is dhyana meditation we'll see that some important announcements tomorrow Sunday we will not have the usual satsang usually we have a question and answer satsang period it will not take place tomorrow because many of us including myself will be in sailorsburg pennsylvania for Arsha Vidya's annual anniversary celebration many of you have signed up for that bus I'm delighted we have a full bus of students who are going for the anniversary celebration tomorrow very important announcement the bus leaves at eight o'clock tomorrow morning if you come at 801 you'll be driving we have to do I mean out of respect for all the other students on the bus there's no other way otherwise there will always be one person who is coming 20-30 minutes late you're welcome to come anytime you want but the bus will leave at exactly eight o'clock and you'll have quite a nice time I'll give you the program I'll come on the bus and I'll tell you about the program so I'll look forward to seeing you tomorrow those of you who are coming on the bus.
[01:09:55] tomorrow I mentioned in the class we have a gardening project if you like to do some Karma Yoga come with the right attitude pull some weeds pull some of Ishvara's weeds nice and you'll get some lunch also Ishvara will give you lunch you pull Ishvara's weeds and then Ishvara will give you a nice lunch afterwards so you can meet in the lobby afterwards and help with the gardening project and lunch will be served afterwards the library will be open after class we'll conclude with our press.