Bhagavad Gita | The Essence of Vedanta

-5th chapter: verses 23, 24, 25, 26-The lecture was given by Swami Tattwamayananda on September 11, 2020.-23rd verse: “A person who can conquer the temptations of lust and anger, while doing his everyday duties, and before leaving this body – such a person is established in Yoga and is happy.”-24th verse: “That spiritual seeker, whose happiness is within, who is relaxed within, whose light is within, he alone is a Yogi, and that Yogi attains happiness from his mergence with Brahman.”-The real source of happiness is always within, in the Atman – not external. For example, we may think that good chocolate is a source of happiness. But eating the same chocolate may not give the same happiness if the tongue has an inflammation, or the mind is disturbed.-When we realize that we are in reality the Atman, we experience the whole existence as existing within, and feel complete identity with it. Then we feel happiness within (Antah-sukha), we rejoice, and we feel illumined.-King Janaka asked Sage Yajnavalkya: “Endowed with what light does a person live in this world?” The first answer was sunlight. As each option provided in previous answers was eliminated, subsequent answers were moonlight, agni, and sound. When all four of these options were eliminated, the final answer was Atma-Jyoti, which is in all of us and that is self-revealing. It is the light of all lights - that enables all other lights, such as sunlight, moonlight, agni to function.-When a person identifies with this light, he experiences spiritual freedom, happiness within, and illumined within. Such a person sees Brahman as non-distinct from himself (Brahma-Bhoota). Such a person is called a Yogi and attains Brahma-Nirvanam.-25th verse: “Such a Yogi – all his imperfections are gone, and his doubts are dispelled. He has achieved perfect control over his mind and senses. Absorbed in Brahman, he works for the welfare of the whole creation (Sarva-bhoota-hite-ratah).”-For the Yogi, who has reached spiritual freedom, all sanchita karmas are destroyed. Prarabdha karma are accumulated karmas that have already started unfolding. Sanchita karmas are accumulated karmas that are not yet manifesting.-Unlike a beginner, who has to fight with his lower self, a Yogi who has attained spiritual freedom, has natural, effortless control over his mind and senses. His intellect, emotions and will are sublimated to a spiritual ideal.-Such a Yogi, who experiences the highest happiness, has an instinctive eagerness to give that happiness to others. Whatever he does is for the welfare of others (Sarva-bhoota-hite-ratah).-26th verse: “Those self-realized people who are free from lust and anger, who have controlled their senses and mind – they realize their spiritual identity with the Atman, and experience total freedom, here and hereafter.”-When a person becomes liberated, his spiritual outlook is changed forever. He carries this emancipation with him everywhere and in every moment, as he conducts his duties in everyday life.-When King Chitraketu’s young son died and he was lamenting, Sages Aṅgirā and Nārada helped him understand the temporary nature of the relationship between father and son, that the physical body come and goes, and that the Atman manifests in the body. This put a spark of spiritual wisdom in Chitraketu’s heart.

-5th chapter: verses 19, 20, 21, 22, 23-The lecture was given by Swami Tattwamayananda on September 4, 2020.-19th verse: “The highest spiritual seeker has already transcended the relative and sensory temptations in this life itself. To him, spiritual sameness is a fact of everyday life and experience, as his mind is established in Brahman who is the ideal of sameness.”-20th verse: “He, who is Brahma-jnani, who is established in Brahman, who experiences his unity with the entire existence in every micro-moment, whose mind, intellect and attitude is steady, who is free from delusion – he is fully established in even-ness. He is neither jubilant on getting what is pleasant nor depressed when getting what is unpleasant.”-A tiny boat being tossed around by mighty waves, becomes steady when it is anchored to something stable. Similarly, we achieve real equanimity of mind, when we focus our mind on Brahman, who is the highest ideal of steadiness. We then develop a refined sensitivity, and we maintain poise even in unpleasant situations.-21st verse: “When our mind is not attached to external objects of the senses – rather it is tranquil through absorption in Brahman, then we experience Akshayam-Sukham – happiness that is undecaying, eternal and imperishable.”-Happiness from contact with external objects is of a fleeting nature, and it takes us away from our inner support. Empirical happiness is only the temporary absence of unhappiness. It is not Sukham (happiness) in the highest sense.-Shankaracharya uses examples from the animal kingdom to explain how the blind pursuit of happiness at sensory level brings destruction - Deer (sense of hearing), Elephant (sense of touch). Moth (sense of seeing), Fish (sense of taste), Bee (sense of smell). Each of these creatures reaches death as they are guided by one of their senses. What to speak of humans who have five senses active all the time.-We achieve Akshayam-Sukham, when through spiritual practices and devotion, we identify with our real spiritual identity, that we are Brahman. Our mind is then tranquil, and it cannot be dragged away by the senses.-22nd verse: “Every enjoyment at the sensory level is a source of misery. It has a beginning and end. A wise man does not rejoice in them, as he has the wisdom to look beyond the senses and the mind, and he realizes the fleeting nature of sensory enjoyments. Such a person is called Buddha.”-There is an ascending order in our pursuit of happiness. It begins at the sensory level. Next is intellectual happiness, where one can forego sensory enjoyments – even this happiness is not everlasting. The highest source of happiness comes when we are content from identification with our true spiritual identity, which is Atman - the real source of Akshayam-Sukham - never injured, never unhappy, never bored.-The realization of the imperfections of worldly enjoyments brings about the pursuit of something higher and transcendental. This divine discontent is called Parinama Dukha, and it is the springboard of spiritual wisdom.-23rd verse: “A person who can conquer the temptations of lust and anger, while doing his everyday duties, and before leaving this body – such a person is established in Yoga and is happy.”-Every ordinary experience of happiness has its counterpart – for example, profit and loss, pleasure and pain. Highest transcendental happiness is happiness which never becomes anything other than happiness.-When we identify with our true spiritual nature, Atman, then both lust and anger - the two great enemies of human mind - disappear.-Kathopanishad compares human life to a journey on a chariot. Atman is the traveler on the chariot, body is the chariot, intellect is the driver, mind is the reins, senses are the horses and the sense objects represent the path. Just as horses should not dictate terms to the rider, so also, sense organs should not dictate the terms to the mind. Any of the three Yogas – Bhakti Yoga, Jnana Yoga or Karma Yoga – can help us undertake this journey successfully.-Devotion to God removes all obstacles in the way of spiritual life. When we surrender to a higher spiritual power, all our thoughts and impulses get refined. We don’t control the impulses; we direct them to God. A fire reduces everything to ashes – similarly, devotion to God acts like a fire that destroys all wrong emotions and feelings that are stumbling blocks in our spiritual life.

-5th chapter: verses 17, 18, 19, 20-The lecture was given by Swami Tattwamayananda on August 28, 2020.-17th verse: “Those who have reached Moksha, whose intellect is absorbed in Brahman, whose identities have become one with the divine Reality, who are steadfast, and whose mental impurities are cleansed – they get free from the wheel of lifecycles.”-Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. We are born again with Samskaras, which then regulate our life and determine further actions. In this way, the wheel of lifecycles continues.-Our spiritual quest begins when we think: “Is there something beyond this wheel, and is there a way to come out of it?”-Buddha taught the world how to get out of the wheel of lifecycles, by following the four noble truths and the noble eightfold path.-When the spiritual seeker realizes his true spiritual identity – that he is not the body/mind, that he is the eternal Atman – that knowledge is like sunlight that purifies him and removes all his ignorance. His intellect, thoughts and actions are not centered around fleeting objects of enjoyments, but on the transcendental principle of divine unity of existence.-The seeker then reaches the state of not coming back to this empirical life of worldly existence, of conflicting experience of opposites, such as pleasure and pain, happiness and unhappiness.-18th verse: “Those great spiritual giants - described in the 17th verse – they are called Panditah. God has become a reality for them. They see the same reality in everything, and everything in that reality. They look with an equal eye on a Brahman with learning, a cow, and elephant, a dog and an ignorant person.”-A Panditah is one who has realized the reality of Atman, and his identity with the Atman. Whatever he sees within himself, he sees everywhere and in everything. He transcends diversity and gets established in equality of vision.-The ideal of Panditah may seem unreachable on the surface. Shankaracharya says that whenever a scripture presents a high spiritual ideal, the purpose is to encourage us to slowly develop the characteristics of that ideal. That ideal then starts regulating our actions, thoughts and words. A spiritual seeker should not pretend that he has already reached the highest state.-Spiritual practices such as Karma Yoga, Bhakti Yoga, Swadharma are means to reach that eventual equality of vision. We then realize that the same Atman is present as the immanent divine spark in everyone. We realize that behind all the manifoldness, there is one divine principle.-This equality of vision is only possible when we practice non-attachment, are free from raga (obsessive attachment) and dwesha (obsessive aversion), and we perform our actions as Swadharma – with a sense of sanctity and sacredness.-A spiritual seeker should practice friendliness (Maitri) towards fellow spiritual seekers, practice compassion (Karuna) towards those who are less evolved, practice happiness (Mudita) towards those who are more evolved, and practice a filtering attitude (Upeksha) towards those who may shake his faith.-19th verse: “The highest spiritual seeker has already achieved this goal in this life itself, transcending the relatives. To him spiritual sameness is a fact of everyday life and experience, as his mind is established in Brahman who is the ideal of sameness.”-When a seeker attains the highest state, he will deeply feel it in his own inner being. He will also develop spiritual common sense to properly live in this world. No one teaches him this common sense – it comes to him with the practice that takes him to the highest state.-20th verse: “He, who is a Brahma-jnani, who is established in Brahman, who experiences his unity with the entire existence in every micro-moment, whose mind, intellect and attitude is steady, who is free from delusion – he is fully established in even-ness. He is neither jubilant on getting what is pleasant nor depressed when getting what is unpleasant.”-Our constant quest for enjoyment is the real cause of disappointment. To be happy, we should stop looking for happiness all the time.-This state of even-ness is the natural characteristic of a spiritually evolved person. This state can only be reached through spiritual realization. The attitude of even-ness is not the goal. The goal is to experience the unity of all existence. The attitude of even-ness is a by-product of the spiritual progress made towards this goal.

-5th chapter: verses 14, 15, 16, 17, 18-The lecture was given by Swami Tattwamayananda on August 21, 2020.-14th verse: “The Lord does not get involved in what we do. Neither agency, nor action, nor the fruits of actions can be attributed to Him. Our own Swabhava is responsible for how we act.”-15th verse: “The all-pervading Reality does not accept the merit or demerit of anyone. Jnanam (knowledge) is enveloped by ignorance – that’s why people get deluded.”-Swabhava is our inherent nature that determines our outlook to life and our actions. We are responsible for our actions and control our destiny. God is beyond any kind of agency of actions, and distributorship of results of actions. However, if our heart is pure and we pray with true earnestness, God’s grace can dawn on us.-Every action leaves a residual effect (vritti) in our mental system. Many identical vrittis – from similar, repeated actions – solidify a distinct memory block called Samskara. Samskaras express through our determination to act in a certain manner, called Sankalpa. Sankalpa leads to further actions. This wheel continues, and it shapes our Swabhava.-Samskaras are of two types: (1) Klesha, which are related to experiences from this life, and (2) Karmasaya, which are related to previous life experiences.-Swabhava can be of lower or higher form. The lower form causes us to act based on our biological tendencies. The higher form causes us to act based on sublime tendencies such as unselfishness, broad mindedness, and spiritual wisdom.-Spiritual practices such as Yamas, Niyamas, and Ashtanga Yoga can help to bring out the higher Swabhava that is inherent in all of us. Gita recommends the practice of Swadharma to bring out this higher Swabhava.-Mind is compared to a lake with many layers, which has pure water below and mud/filth at the top. With spiritual practices, the mud/filth of the outer layer is removed, and our true higher Swabhava is brought to surface.-16th verse: “Those whose ignorance is destroyed by the knowledge of the Atman – their knowledge manifests like the Sun, removing the ignorance.”-When we perform karma yoga and offer our actions to God, the actions/results do not go to God – rather they have a purifying effect on our own mind, they bring out our higher Swabhava, and they remove our ignorance. Just like when we suffer from cold and move towards sunlight, the cold does not go to sun – rather the sunlight removes the coldness.-Karmas are of three types: (1) Prarabdha karma – accumulated karmas that have already started unfolding (2) Sanchita karma – Accumulated karmas that are not yet manifesting and (3) Agami karma – karmas that are yet to come. When we perform spiritual disciplines, we free ourselves from Agami karmas. Highly spiritually elevated persons also burn their sanchita karmas – only their prarabdha karmas continue.-17th verse: “Those who have reached Moksha, whose intellect is absorbed in Brahman, whose identities have become one with the divine Reality, who are steadfast, and whose mental impurities are cleansed – they get free from the rotation of lifecycles.”-18th verse: “Those great spiritual giants - described in the 17th verse – they are called Punditah. God has become a reality for them. They see the same reality in everything, and everything in that reality. They look upon with an equal eye on a Brahman with learning, a cow, and elephant, a dog and an ignorant person.”-A Punditah develops unique, spiritual common sense. It gives him a sense of what is real and unreal, who should be trusted and who shouldn’t be, and so on. His characteristics are similar to that of a Stitha-prajna, who is always contented, established in equanimity of outlook, and has instinctive common sense.-Spiritual common sense is natural to a Punditah. One should not try to falsely imitate a Punditah. When we perform spiritual practices, we help our own mind to attain higher level of spiritual purity, so one day we can have the same spiritual common sense that a Punditah has. We will gradually evolve, knowing every inch of our journey.

- 5th chapter: verses 10, 11, 12, 13-The lecture was given by Swami Tattwamayananda on August 14, 2020.-10th verse: “Those who do their actions without attachment, offering their actions and results to God – they are not affected by anything. They are like a lotus leaf that lives in water, but never gets wet”.-The ability to detach oneself from the results of actions is one of the most important characteristics of Yoga. When established in Yoga, one does his actions with great efficiency, but mentally remains detached, thereby remaining stress free.-When we perform actions with obsessive attachment to results, we are enslaved – worried about the results. The path to freedom is to work with full enthusiasm but without obsessive attachment to results of our actions.-Yuktah is a person who is established in the Yoga ideal. Whatever he does, becomes an offering to the sacrificial fire of Brahman. All his activities get a spiritual direction – even seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, excreting, grasping, and opening/closing the eyelids.-11th verse: “A spiritual seeker evolving towards the highest state performs actions with his body, mind, intellect and sense – but remains unaffected, as he practices the spiritual tool of non-attachment in every micro-moment, in every thought, word and deed.”-The psychological meaning of non-attachment can be understood by contrasting a Yogi with an adventurer. Both work with great tenacity. However, if results fall short of 100%, the Yogi continues to smile, while the adventurer may feel shattered. Non-attachment does not mean indifference to action.-We feel fatigued when we associate ourselves with the body and mind. Our true nature is Atman. The more we associate with Atman, the farther away we go from the body and mind identity. Then we can watch our body and mind doing the work, without feeling fatigued.-Nitya-mukta is a person who is ever-free, never bound by any entanglements, and always established in his true nature as Atman. For him there is no origination or termination of bondage, he is never bound, and he does not need to struggle for liberation.-12th verse: “Those who are established in Yoga (Yuktah), mentally give up obsessive attachment to results of their actions, and attain the highest peace. Those who do not practice Yoga, are swayed by their desires, remain attached to the results of their actions, and get bound.-Peace described here refers to natural, effortless, perpetual peace. It is not the temporary presence or absence of happiness and unhappiness.-Rajarshi is one who combines kingly and saintly qualities. He works with full enthusiasm and efficiency like a king, but he remains totally free from attachment.-13th verse: “The person who has control over his senses, resides in the body of nine gates, established in his true identity as Atman. He looks upon himself distinct from the body, and not involved in any action”.-Vashi is a person who has succeeded in controlling his senses. He can direct his mind in one direction, rather than letting it be dragged in five directions by the five senses. Whatever he does, he can do with 100% attention.-The body is compared to a city with nine gates where the Atman resides. The nine gates are: Two eyes, two ears, two nostrils, one mouth, and two in the lower part of the body.-From Mundaka Upanishad: “The Lord creates this world like a spider. It emits a substance from its body, builds a net, stays there and then withdraws the net into itself. Similarly, the Lord creates this world using Himself as the material and efficient cause. Then He withdraws it within Himself.”-Jivatma resides within the body, but remains distinct from it, and independent. When the body decays, jivatma accepts another body.-One cannot practice non-attachment so long as he looks upon himself as the body. The first step to spiritual evolution is to have a belief that there is a transcendental, divine spark that presides over the body and that is distinct from it.

-5th chapter: verses 5, 6, 7, 8, 9, 10-The lecture was given by Swami Tattwamayananda on July 31, 2020.-5th verse: “The spiritual destination reached by men of Jnanam (knowledge) can also be reached by practitioners of karma-yoga. Both paths take us to the same goal.”-A person who is lazy should first learn to be active. At the next stage, he can do his duties with a sense of surrender, offering his actions and results to God. This is called Karma-Yoga. Karma-yoga will take him to the next stage of Chitta-shuddhi (inner purity), which leads to Jnana-prapti (knowledge of Brahman), which leads to Moksha (liberation).-A person who follows Jnanam is a karma-yogi of the highest order, practicing renunciation of his actions and results, and offering them to God. It stems from his awareness that there is a Divine Reality present everywhere, and everything is a manifestation of that Reality.-The royal path of spiritual evolution is always in front of us. We can continue to do our normal duties, but we can start doing them with freedom from selfishness and greed. Then our normal responsibilities become a path for us to progress spiritually.-6th verse: “Renunciation of action is very difficult for those who have not already gone through the path of karma-yoga. One has to practice karma-yoga to be able to renounce later.”-Karma-yoga purifies the mind and helps the person reach a stage where he can practice renunciation. A person who wants to be a monk cannot continue in the life of renunciation, unless his mind is previously trained and purified with karma-yoga. Real renunciation is nothing but giving up ahamkara (false ego) and kama (desires).-7th verse: “A person whose mind is purified by selfless devotion to his duties, whose ego is sublimated, whose senses are under control – such a person realizes the highest spiritual truth. He realizes that his own Self is present in everything.”-A person whose mind becomes pure and whose ego gets refined, he becomes broad minded and tolerant. He experiences spiritual unity (Sarva-bhutatma-bhutatma), seeing everyone in his own Self and his own Self in others.-The path of Bhakti (devotion) is another way of reaching the same spiritual destination. In this path, one practices complete self-surrender to God, thinking of Him in every action and every moment, and with complete faith that God will protect Him.-For the highest devotee of God, there are no injunctions for or against, and he goes beyond do’s and don’ts. Whatever he does is for the good of others. He sees himself in everyone and everyone in himself.-8th & 9th verse: The knower of truth (Tattwa-vit), centered in Atman, thinks that his senses are moving among sense objects, but he is not involved. He thinks thus even while seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, excreting, grasping, and opening/closing the eyelids.”-This state of non-involvement is a natural state for a highly evolved mystic. It is not something that a beginner should pretend to have reached. A beginner should direct his senses to creative channels and associate with holy company. The final state comes unasked – one does not choose it. The highest renunciation comes naturally to us in our spiritual evolution.-10th verse: “Those who do their actions without attachment, offering their actions and results to God – they are not affected by anything. They are like a lotus leaf that lives in water, but never gets wet”.-When we perform selfish actions, attached to the results, we are enslaved – worried about the results. The path to freedom is to work with full enthusiasm but without obsessive attachment to results of our actions.-If we work like a servant of God, then we can work as if we are the master. If we work thinking that the work is ours, then we end up working as slaves/servants. A loyal servant who works for a good master, works with total freedom – he knows that the master is worrying about the results of his undertakings.

-5th chapter: verses 1, 2, 3, 4, 5, 6-The lecture was given by Swami Tattwamayananda on July 24, 2020.-1st verse: In the 3rd chapter of Gita, Lord Krishna explains Karma-Yoga to Arjuna. In the 4th chapter of Gita, Lord Krishna explains Jnanam and the ideal of renunciation to Arjuna. This creates confusion in Arjuna’s mind. Arjuna asks Lord Krishna: “You are recommending the renunciation of action, but you also taught me the path of action. Tell me which path is better for me.”-2nd verse: Lord Krishna answers Arjuna’s confusion in the 2nd verse. “Both renunciation of action, and the path of selfless action are valid means for liberation. Of these, the path of selfless action is superior.”-There is no such thing as total withdrawal from action. Even for a split second we cannot remain inactive. Best way is to engage in actions as karma-yoga. As we evolve, we reach a point where we can give up the desire for the results of actions and we give up our lower ego. We never give up actions.-Combining action and renunciation gives us the advantages of both, while avoiding their disadvantages. When we do our actions while renouncing the obsessive attachment to results, we can continue to do our duties/obligations without being anxious of unpleasant results.-When we are free of selfish desires and obsessive attachment to results, we can dedicate our entire energy on the task at hand, with mental freedom, free from kama and krodha. This ultimately yields better results, and this gives us a feeling of real joy.-Arjuna’s confusion represents his level of readiness to understand the teachings of Lord Krishna. If we go to an ocean of pure water with a jar, we can bring back a jar of pure water. However, if we go to the same ocean with a spoon, we can only bring back a spoon of pure water. Similarly, as we evolve, we find deeper meaning in spiritual statements.-3rd verse: “He is the real man of renunciation, who neither likes nor dislikes, who has neither obsessive attachment nor aversion, who is totally free from pairs of opposites – such a person is totally free from all bondages.”-In the spiritual psychology of renunciation, there are five levels of evolution. (1) At the first level, one does activities that are instinctive, such as walking, eating and drinking. (2) At the second level, one takes up higher activities such as fasting and praying. (3) At the third level, one performs various types of fire sacrifices for achievement of heaven (4) At the fourth level, one gives up the performance of rituals and lives the life of a mendicant (5) At the highest level, a nitya-sannyasi renounces all selfish desire and dedicates himself for the good of others.-A nitya-sannyasi practices the combination of action and renunciation every day, every minute. He is actively engaged in actions for the good of humanity, while practicing renunciation. He is on the way to the highest spiritual realization (Brahma-Sakshatkara [ब्रह्म-साक्षात्कार]).-4th verse: “Only those who are not aware of the true nature of action and the true nature of renunciation, will argue that the two paths are different and in conflict with each other. The truth is that the person who practices one path will gain the fruits of the other path as well.”-Great men and women of renunciation – Buddha, Jesus Christ, Lord Krishna – were also the greatest men of action. A sthitaprajna or nitya-sannyasi, as described in Gita, is all the time renouncing and also all the time working.-5th verse: “The spiritual destination reached by men of knowledge can also be reached by practitioners of karma-yoga. Both paths take us to the same goal.”-When people of active temperament begin to do their actions as karma-yoga, their mind begins to evolve. They begin to feel inner contentment. In course of time, they learn that there is a Divine Reality present everywhere and everything is a manifestation of that Reality.-If one goes to a forest hermitage but has worldly desires, he is not truly practicing penance. On the other hand, one who is active in the world doing his duties as a karma-yogi, with shraddha and without attachment – he is the real practitioner of penance. One’s own home is a spiritual hermitage, if one is a man of action and renunciation.-6th verse: “Renunciation of action is very difficult for those who have not already gone through the path of karma-yoga. One has to practice karma-yoga to be able to renounce later.”-When we perform our actions as karma-yoga, we feel inner tranquility. Mind then becomes ready for the stage of renunciation, where we can sublimate our ego, and where all attachments, obsessions and selfish desires disappear.-Mahatma Gandhi practiced Anasakti-Yoga. He led a life of action, but he was not attached to results. When we are non-attached and work for the good of humanity, our duty is no longer a burden. At the same time, it helps us grow spiritually.

-5th chapter: verses 1, 2-The lecture was given by Swami Tattwamayananda on July 10, 2020.-In the 3rd chapter of Gita, Lord Krishna explains Karma-Yoga to Arjuna. He says: “Engage in selfless actions, without attachment to results. Perform every action as Yajna, as an offering to God and for the good of others.”-In the 4th chapter of Gita, Lord Krishna explains Jnanam and the ideal of renunciation to Arjuna. He says: “Jnanam is the spiritual awareness of our true nature, that we are Atman. It is the royal path to spiritual enlightenment. Renouncing all actions, focus on this Jnanam, which (1) becomes a boat to take us across the ocean of samsara (2) becomes a fire that reduces our karmas to ashes (3) becomes the ultimate purifier that removes the curtain of ignorance.-This creates confusion in Arjuna’s mind. In the 1st verse of 5th chapter, Arjuna asks Lord Krishna: “You are recommending the renunciation of action, but you also taught me the path of action. Tell me which path is better for me.”-Arjuna’s confusion represents his level of readiness to understand the teachings of Lord Krishna. If we go to an ocean of pure water with a jar, we can bring back a jar of pure water. However, if we go to the same ocean with a spoon, we can only bring back a spoon of pure water. Similarly, when listening to the instructions of the same teacher, different students reach different levels of understanding depending on the readiness of their mind.-Lord Krishna answers Arjuna’s confusion in the 2nd verse. “Both renunciation of action, and the path of selfless action are valid means for liberation. Of these, the path of selfless action is superior.”-Arjuna’s confusion shows that he did not properly understand the spiritual psychology of karma-yoga. A person who is lazy due to Tamo-guna should first learn to be active. A person who is already active due to Rajo-guna should practice karma-yoga. He should combine his activities with spiritual values such as detachment to results and look upon all results with equanimity of mind. Karma-yoga will take him to the next stage of Chitta-shuddhi (inner purity), which leads to Jnana-prapti (knowledge of Brahman), which leads to Moksha (liberation).-No one can physically and mentally remain inactive. Anyone who artificially remains inactive and claims to be in contemplation is a hypocrite. Those who are spiritually evolved are also active – the difference is in their attitude, as they are not attached to the results.-Indian spiritual tradition discusses two types of temperaments in individuals. (1) Pravritti – those who practice action. Majority of people belong to this category. (2) Nivritti – those who choose to live a contemplative life. They are among the minority. While both temperaments are important, those who practice Nivritti, have given eternal values to humanity.-The path of “renunciation of action” is for those who are spiritually evolved, such as Buddha, Shankaracharya, Sri Ramakrishna, Ramana Maharshi, Swami Vivekananda, and Swami Trigunatitananda. They are still active but renounce their ego and the results of their actions.-Those who are not ready to renounce their ego or the results of their actions, should focus on doing their duty than being lazy. For example, householders should first focus on their duties towards their family. Slowly, then can begin to renounce their ego and take on selfless activities that are good for humanity.-Karma-yoga helps us to reach the level of spiritual fitness, so that one day we can practice renunciation in the true sense of the word.-Great householders can also practice renunciation, not just monks. An ancient verse in Hitopadesa says: “If one goes to a forest hermitage but has worldly desires, he is not truly leading a spiritual life. On the other hand, those who live in the world attending to their daily duties, but mentally renounce their desires – such a person’s home becomes a hermitage.”

-4th chapter: verses 40, 41, 42-The lecture was given by Swami Tattwamayananda on July 3, 2020.-Shraddha refers to a sense of sanctity and sacredness, sincerity, integrity and honesty. When all these attitudes are combined, it is referred to as shraddha (श्रद्धा).-Patanjali refers to the following obstacles in the 30th verse of Yoga Sutras. Doubt is one of them. “Disease, mental laziness, doubt, lack of interest, sloth, clinging to sense pleasures, false perception, lack of concentration, and unsteadiness in concentration – these distractions are the obstacles to knowledge.”-Doubt can be of two types. (1) Creative doubt, which is coupled with shraddha (श्रद्धा), and demonstrates a true thirst for knowledge. Buddha, Swami Vivekananda and Shankaracharya had creative doubts. (2) Negative doubt – seekers who ask questions without any shraddha (श्रद्धा). Their mind is closed, they don’t derive any benefits from answers to their questions, and they keep asking the same questions again and again.-40th verse gives a stern warning referring to those who do not know how to practice constructive doubt: “An ignorant person, who has no shraddha(श्रद्धा), who is always doubtful and skeptical – he is spiritually doomed and headed towards his own destruction.” -Negative doubts can be due to past samskaras. It can have the most crippling effect on one’s personality, as it causes one’s attention and energy to be dissipated.-Doubts(संशय) are natural for a sincere spiritual seeker. Doubts and conflicts don’t exist for people in two categories: (1) Those who are absolutely foolish and live in enjoyment of their ignorance (2) Those who are highly evolved and live in an unshakeable state of inner bliss.-After some spiritual practice, doubts arise for sincere spiritual seekers. Those who are struggling against the natural flow of the senses will feel these conflicts because they are going against the current. They should remind themselves of the risks of being doubtful and turn their mind to something sublime.-Buddha conquered his doubts with strong determination. As described in Lalitavistara, he sat under a tree with the following vow: “Let this body dry up; let the skin, bones and flesh of the body fall apart; but I will not leave this seat until I attain that supreme knowledge.”-Jnanam is the spiritual awareness of our true nature, that we are Atman, that our true nature is not the body, mind or intellect, which go through changes. When doubt is combined with shraddha(श्रद्धा), we develop this Jnanam, which (1) becomes a boat to take us across the ocean of samsara (2) becomes a fire that reduces our karmas to ashes (3) becomes the ultimate purifier that removes the curtain of ignorance.-41st verse: “Actions will not bind us when we are established in our true identity, when we perform actions with a sense of renunciation, and when our doubts are destroyed with shraddha(श्रद्धा) and Jnanam. We are then able to do our duty efficiently without being bound.”-We feel we are bound when we identify ourselves with the body, mind and the empirical world. Bondages are washed away with the conviction that the world is not permanent, that our life is changeable, and that Atman is the only permanent reality. Then we can look at ups and downs in the empirical world with a sense of equanimity.-The story of Nachiketa’s great shraddha(श्रद्धा) and his three boons from Kathopanishad represent the creative value of doubt in spiritual evolution. Proper questions are needed to evolve further. The three boons that Nachiketa asks are: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then describes life as a journey for highest spiritual enlightenment.-An ideal seeker of truth should have the following characteristics as described in verse 16 of Vivekachudamani: (1) Pure intelligence (मेधावी), which is not cluttered by worldly objects, and which is dedicated to the pursuit of higher ideal; he should be able to read or listen to ideas and grasp their true meaning (2) Ability to accept what is good for him, and reject what is undesirable. (उहापोहविचक्षणः)-42nd verse: “Therefore, you should cut this constant doubt with the sword of Jnanam and shraddha. Then you will be established in Yoga and have the right spiritual attitude.”-Combination of Karma and Jnanam helps us conquer the confusion in our mind. Be established in Jnanam – that you are the Atman – and do all karmas as service to God. This combination allows us to spiritualize all secular activities - renuncation and service together.

-4th chapter: verses 36, 37, 38, 39-The lecture was given by Swami Tattwamayananda on June 19, 2020.-Jnanam is the spiritual awareness of our true nature, that we are Atman, that our true nature is not the body, mind or intellect, which go through changes, and are of a fleeting nature. 36th, 37th and 38th verse use three approaches to illustrate this Jnanam: (1) A boat (2) A fire (3) The ultimate purifier.-36th verse compares this Jnanam to a boat, which takes us across the ocean of Samsara (संसार). Even if we have an undesirable past, this Jnanam will purify our thoughts and actions, and we begin to do everything as Swadharma (स्वधर्म), with complete concentration and detachment. Actions no longer have any negative consequences on us.-Samsara (संसार) refers to the cycle of birth, death and rebirth – our actions leave a residual effect on our mental system, which then become strong attitudes, that prompts us to do further actions (karma-vritti-samskara-chakra). We carry these mental tendencies with us from life to life.-We develop this Jnanam by practicing seven spiritual disciplines: (1) Discrimination between unreal and the Real (2) Renunciation of what is unreal (3) Self-control: shama, dama, uparati, titiksha, shraddha and samadhana (4) Mumukshutam (5) Shravanam (6) Mananam (7) Nididhyasana.-By pursuing these disciplines, at some point, we become aware of our true nature, that we are the Atman. This spiritual awareness (Jnanam), then acts as a boat to cross the ocean of Samsara. We can then watch our own life as a witness, unaffected by it.-37th verse compares this Jnanam to the fire of knowledge – Jnana Agni - that reduces all karmas (actions) to ashes. The symbolism of fire is taken from vedic sacrifices – whatever was offered to the fire during these sacrifices, was reduced to ashes.-Actions are inevitable, because we cannot be quiet even for a split moment. At the same time, actions have the problem of unpredictability – sometimes they produce desirable results, sometimes they don’t.-Once we develop this Jnanam – that actions take place at empirical level, that our true nature is Atman – then consequences of actions will not have an effect on us. They will be destroyed, reduced to ashes. We then develop a transcendental perspective, an inner poise and equanimity of mind. We look at happiness and unhappiness as two sides of the same coin.-38th verse refers to this Jnanam as the ultimate purifier – it removes the curtain of ignorance that hides our reality from us. We are bound to reach this spiritual awareness, once we are perfected in Yoga.-We do not attain our true nature due to spiritual practices. Spiritual practices just remove the veil that hides the reality from ourselves. Our true nature, as Atman, cannot be the effect of anything.-Patanjali states that all spiritual efforts are made to remove the obstacles that hide our reality from us. Just as one removes earth to dig a canal and bring water to irrigate a field - similarly, spiritual practices remove our mis-understanding - that we are the body, mind or intellect - and reveal our true nature to us.-With this spiritual awareness - that we are the infinite, pure consciousness - we feel inner contentment, which is real, transcendental happiness. Empirical happiness is just the temporary absence of unhappiness.-Karma Yoga is the royal highway that takes us to this Jnanam. One can start on this royal highway at any moment, by doing everything as Swadharma, with a sense of sanctity and sacredness.-39th verse: “A person who has shraddha(श्रद्धा), who is devoted with a sense of sanctity and sacredness, who has succeeded in controlling his senses – he attains this Jnanam. Once he has attained this Jnanam, he attains supreme peace.-40th verse: The ignorant, who has no shraddha (श्रद्धा), who is always doubtful and skeptical – he is spiritually doomed and headed towards his own destruction.” (The next class will discuss how to confront this negative tendency.)-Skepticism can be of two types. (1) Creative skepticism, driven by a true thirst for knowledge. Seekers with creative skepticism, once they are convinced of the truth, they become champions of that truth. Swami Vivekananda was such as seeker. (2) Negative skepticism – seekers who ask questions without any seriousness. Their mind is closed, they don’t derive any benefits from answers to their questions, and they keep asking the same questions again and again.