Bhagavad Gita | The Essence of Vedanta 67 - Jnanam and Vijnanam| Swami Tattwamayananda
Jan 16, 2021
01:23:29
-7th chapter: verse 1, 2, 3, 4, 5, 6
-The lecture was given by Swami Tattwamayananda January 15, 2021.
-Gita’s eighteen chapters are divided into three sections, each with six chapters. The first section deals with the knowledge of spiritual practice. The second section deals with the knowledge of Bhagavan. The third section deals with knowledge of Atman.
-Advaitic scholars also treat the three sections as interpretation of the mahavakya: Tat Tvam Asi. First section deals with Tvam. Second section deals with Tat. Third section deals with the unity of jivatma and paramatma. It represents our evolution in understanding of God.
-1st verse: “With the mind completely intent on Me, taking refuge in Me, learn from Me and know Me in full, without any doubt”
-2nd verse: Lord Krishna explains Jnanam and Vijnanam. Jnanam is the knowledge of God from books. When that knowledge becomes a reality in our life, because of our own real experience (anubhuti), it is called Vijnanam. Then every thought, word and deed become sacred.
-In the beginning, there is a line of demarcation between the secular and spiritual. When one progresses, eventually, one reaches a stage where this line is broken, and every secular activity becomes spiritualized. In the beginning, it is “work and worship”. Later it is “work as worship”.
-Sri Ramakrishna said: A jnani reasons about the world through neti-neti. To a Vijnani, Brahman alone has become everything, and the world is a mansion of mirth. A jnani is like a person who has just heard of milk. A vijnani is like a person who has drunk the milk, enjoyed it and is nourished by it.
-We cannot choose to be a vijnani – it is not a concept. It is not a matter of choice – rather a matter of where we stand right now and how we evolve. We reach vijnanam through spiritual practices and by going through the stage of jnanam.
-How does a vijnani live in this world? Even at the highest stage, he falls back to the empirical level and lives like normal people. Whatever he does, it involves a spiritual element. This is seen in great spiritual teachers such as Sri Ramakrishna. Another example is of King Janaka, who lived like a rajarshi.
-Rajarshi is a person who has the dual qualities of a king (Rajatvam) and a saint (Rishitvam). As a king, he has great prosperity, dynamism and efficiency. As a saint, he has a calm attitude, can see far into things, and understands the limitations and impermanence of his wealth and powers.
-3rd verse: “Among thousands of people, very few strive for a spiritual life. Among those who sincerely strive for spiritual life, very few realize the truth.”
-Not many people can think beyond the immediate and empirical. One of the reasons is that most people examine the value of everything by its tangible utility.
-This verse is similar to one from Dhammapada, which says: “It is very difficult to get human birth. Among them, very few desire to live like a cultured human being. Among them, very few follow the law of dharma. And among them very few reach enlightenment.”
-Human birth is a golden opportunity. Once we realize that there are many others who will reach the stage of human birth only after many life cycles, it should give us renewed confidence and a different perspective on life.
-4th verse: “My lower prakriti – Apara prakriti or Kshetram - is eight fold. The first five are the subtle dimensions of the five elements: earth, air, water, fire and space. The remaining three are mind, intellect and egoism.”
-According to Sankhya philosophy, from prakriti comes mahatattva, then ahamkara, then mind, senses, and the subtle elements.
-5th verse: “My higher prakriti – para prakriti – is the principle of consciousness by which the entire universe is sustained. Everything is made conscious by the presence of this inner, divine spark.”
-Creator is present in his creation. If this were not so, it would lead to dualism. In the 4th and 5th verse, Lord Krishna gives a prelude, before discussing in later verses, the unity of existence.
-We can easily understand the presence of para-prakriti by the following example. If someone, who does not have a physical problem, suddenly dies, something departs the kshetram. And body/mind, that was otherwise operational, stops working. That something is the Antaryami - the immanent, divine reality.
-6th verse: “These two prakritis are the source of all. I am the origin and the dissolution of the universe.”
-The higher prakriti is everywhere – in the hero and the villain, in the good and the bad. Electricity is everywhere in the house, and depending on the color of the bulb, it emits light of different color. Similarly, our samskaras are like the glass of the bulb, which determine how this higher prakriti manifests. With spiritual practices, we can make it manifest in its full effulgence.
-The lecture was given by Swami Tattwamayananda January 15, 2021.
-Gita’s eighteen chapters are divided into three sections, each with six chapters. The first section deals with the knowledge of spiritual practice. The second section deals with the knowledge of Bhagavan. The third section deals with knowledge of Atman.
-Advaitic scholars also treat the three sections as interpretation of the mahavakya: Tat Tvam Asi. First section deals with Tvam. Second section deals with Tat. Third section deals with the unity of jivatma and paramatma. It represents our evolution in understanding of God.
-1st verse: “With the mind completely intent on Me, taking refuge in Me, learn from Me and know Me in full, without any doubt”
-2nd verse: Lord Krishna explains Jnanam and Vijnanam. Jnanam is the knowledge of God from books. When that knowledge becomes a reality in our life, because of our own real experience (anubhuti), it is called Vijnanam. Then every thought, word and deed become sacred.
-In the beginning, there is a line of demarcation between the secular and spiritual. When one progresses, eventually, one reaches a stage where this line is broken, and every secular activity becomes spiritualized. In the beginning, it is “work and worship”. Later it is “work as worship”.
-Sri Ramakrishna said: A jnani reasons about the world through neti-neti. To a Vijnani, Brahman alone has become everything, and the world is a mansion of mirth. A jnani is like a person who has just heard of milk. A vijnani is like a person who has drunk the milk, enjoyed it and is nourished by it.
-We cannot choose to be a vijnani – it is not a concept. It is not a matter of choice – rather a matter of where we stand right now and how we evolve. We reach vijnanam through spiritual practices and by going through the stage of jnanam.
-How does a vijnani live in this world? Even at the highest stage, he falls back to the empirical level and lives like normal people. Whatever he does, it involves a spiritual element. This is seen in great spiritual teachers such as Sri Ramakrishna. Another example is of King Janaka, who lived like a rajarshi.
-Rajarshi is a person who has the dual qualities of a king (Rajatvam) and a saint (Rishitvam). As a king, he has great prosperity, dynamism and efficiency. As a saint, he has a calm attitude, can see far into things, and understands the limitations and impermanence of his wealth and powers.
-3rd verse: “Among thousands of people, very few strive for a spiritual life. Among those who sincerely strive for spiritual life, very few realize the truth.”
-Not many people can think beyond the immediate and empirical. One of the reasons is that most people examine the value of everything by its tangible utility.
-This verse is similar to one from Dhammapada, which says: “It is very difficult to get human birth. Among them, very few desire to live like a cultured human being. Among them, very few follow the law of dharma. And among them very few reach enlightenment.”
-Human birth is a golden opportunity. Once we realize that there are many others who will reach the stage of human birth only after many life cycles, it should give us renewed confidence and a different perspective on life.
-4th verse: “My lower prakriti – Apara prakriti or Kshetram - is eight fold. The first five are the subtle dimensions of the five elements: earth, air, water, fire and space. The remaining three are mind, intellect and egoism.”
-According to Sankhya philosophy, from prakriti comes mahatattva, then ahamkara, then mind, senses, and the subtle elements.
-5th verse: “My higher prakriti – para prakriti – is the principle of consciousness by which the entire universe is sustained. Everything is made conscious by the presence of this inner, divine spark.”
-Creator is present in his creation. If this were not so, it would lead to dualism. In the 4th and 5th verse, Lord Krishna gives a prelude, before discussing in later verses, the unity of existence.
-We can easily understand the presence of para-prakriti by the following example. If someone, who does not have a physical problem, suddenly dies, something departs the kshetram. And body/mind, that was otherwise operational, stops working. That something is the Antaryami - the immanent, divine reality.
-6th verse: “These two prakritis are the source of all. I am the origin and the dissolution of the universe.”
-The higher prakriti is everywhere – in the hero and the villain, in the good and the bad. Electricity is everywhere in the house, and depending on the color of the bulb, it emits light of different color. Similarly, our samskaras are like the glass of the bulb, which determine how this higher prakriti manifests. With spiritual practices, we can make it manifest in its full effulgence.