Class Summary for March 11, 2018 - Chapter-2: 11, 12

Summarized by Srini:

We covered slokas 11 and 12 in the class. 

Lord makes first reference to REAL SELF or JIVA, ATMA. He clarifies ATMA always exists and there is no birth and death to it. ATMA is eternal.

The blessed LORD said  "You grieved for those that should not be grieved for".

Body form is not permanent. There is no point in grieving.

For example, we do not remember events that happened during our childhood. It does not mean it did not exist.  Similarly we do not remember what happened before our birth.

Then we talked about near-death experience - A boy in hospital was declared dead by doctors and he came back alive after some time. He was able to see multiple events happened in different rooms which proves ATMA did exist after death.

Gurudev's message is "Nothing is permanent so Live Wisely".

TIP: During meditation, ultimate silence is REAL . All thoughts and emotions are unreal.

Class was concluded with three stories.

1) Dog-Biscuit :  Owner shows the biscuit to the dog and it runs towards owner to eat the biscuit but owner hides it. So dog runs away. Owner repeats the same action.

2) Washman-Donkey : Donkey notices neighbor's donkey eating carrot.  This donkey also wants carrot and it  is not moving and carrying clothes. Washman decided to tie the carrot in front of donkey's head so that it can see the carrot but cannot eat it. Donkey keeps moving thinking that it can reach the carrot. As it keeps moving, washman was able to wash the clothes and bring it back.  This repeats everyday.

3) Goats in slaughter house : Goats are kept in enclosure and can see other goats being taken to the machine and killed. It is not allowing other goats to take up space.

In the next class, connection between the above stories and sloka's message (11 and 12 ) will be discussed.

Class Summary for March 04, 2018 - Chapter-2: 4 to 10

Summarized by Prarthana:

BG Chapter-2: Verse 4 and 5 continue to demonstrate the emotional and drooping mind of Arjuna, wallowing in self pity over his plight of having to shoot arrows at his own Bhishma Pita and his beloved Guru. His strong identification with the pseudo self and lack of identification with the higher cause of the war makes him say that he would rather live off the life of a beggar than contine with his dharma as a grihasta/ family man who cannot beg for alms but must work to earn a living and protect and preserve others as well.

Verse 6 – Arjuna shows poor intellectual clarity as he wonders if there is really a difference if he
conquers the sons of Dhritarasrtra or they conquer him. Of note here was the discussion on our choices in such a mental state:
 When the mind is agitated and the pseudo self and vasanas are over powering attempt to do
something for a higher cause – go volunteer, do something to help someone else. Sleep also can
calm the pseudoself as it is a state where the pseudo self is temporarily abolished in the sleep
state.
 Working on the higher cause will not solve the problem – it will reduce the turmoil
 Having to decide between a right and another right will always be a tough decision. Most
choices in our lives are never between right and wrong.
 When in search of solutions actively look for the Guru who will teach us and impart objective
knowledge that makes us independent in further situations rather than the good intentioned
human who offers advice and tries to soften the situation with the kindness of his words only to
start the endless cycle of dependency on his words to find solutions for all problems.

In verses 7,8,9 Arjuna describes his mental and intellectual breakdown in steps stating that is heart is filled with sorrow, mind is unclear about his duty and next course of action. Fortunately for Arjuna at
this point he completely surrenders himself to Krishna and asks him to show him the way and tell him what to do. He also makes it clear that in the meantime, he will not fight.

In verse 10, Vyasa brings forth the description of Krishna as Hrishikesha or one who has conquered the senses, and Arjuna as Gudakesha (one who has conquered his sleep/ laziness). He describes the larger context of the scenario – the gigantic battlefield ready to explode into war and there Lord Krishna gives Arjuna a reassuring smile before he begins to speak. Only when the ego completely surrenders to God and withdraws from worldly activites does the subtle and pure intellect provide the strength and knowledge needed.

Class Summary for Feb 25, 2018 - Chapter-2: 1 to 3

Summarized by Partha:

Bhagwad Gita chapter 2 - 

Yoga of knowledge is considered by many as a synopsis of the entire Bhagwad Gita. Some scholars consider that the original Bhagwad Gita ended with slokas of chapter 2 and the further chapters were elaborations done by other rishis. 

These are inspiring and invigorating slokas that bring Arjuna back from the stupor he was in. The following can be considered as the rough breakup of the slokas in this chapter: 

Slokas  1  - 10 :   Arjuna’s continued depression and subsequent surrender to the Lord. 

Slokas 11 - 46:    Sankhya / Brahma Gyana 

Slokas 47 - 60:   Karma Yoga 

Slokas 61 - 70:   Bhakti Yoga 

Slokas 71 - 72:   Sanyasa Yoga/ Yoga of renunciation 

Bhagwad Gita also portrays how one should handle a patient under distress. Krishna had allowed Arjuna to vent out all his emotions, his verbose convoluted reasonings, till he reaches a point of complete distress. And when out of desperation Arjuna seeks Krishna’s help, he readily offers it. In the slokas 11 - 46 he  describes Sankhya Yoga or the Brahma Gyana. This is the highest philosophy and in a sense can be compared to “Surgery” performed on the patient (Arjuna). Later, he expounds the Karma Yoga. This is the philosophy of action and can be compared to “Secondary Medicine” provided to the patient. In the next set of slokas he tells Arjuna the Bhakti Yoga. This is the yoga of devotion and can be compared to “Supplemental Medicine” provided to the patient. The last few slokas are about Sanyasa Yoga or Yoga of renunciation. 

We should note that there are multiple paths described in chapter 2. Each of these paths have their relevance at different circumstances and for different personalities. The same concepts are explained in more detail in subsequent chapters.

We should also note the objective of a serious student of Bhagwad Gita is not to pass judgement on the state of Arjuna and admire the advice of Krishna. We should understand that even the great warrior like Arjuna could shatter. We should understand the philosophies explained by Krishna. Bhagwad Gita in general and chapter 2 in particular, is not just about reading, it is about attempting to live the principles described in it. 

Summary of verses 1-3. 

Bhagwad Gita chapter 2 starts with Sanjaya describing the continued sorrow state that Arjuna was in. He had cast away his bow & arrow. The veneer of battle hardiness was removed. He sat exposed, agitated and teary eyed in front of Krishna. 

Krishna, seeing the sad state of Arjuna, taunts Arjuna. He does not understand why Arjuna is in such an perilous “un-Aryan” like state. (Aryan in this case come from the root Arya in sanskrit that mean noble/good).  He scolds him for being in this dejected and disgraceful state. 

He continues on to compare him with an impotent person. Warning him to not act like one. Asking him to cast off the weakness. Telling him to stand up and fight. Krishna addresses Arjuna as "Paran-tapa" - the destroyer of foes. 

Krishna’s strong stern remarks could be designed to bring Arjuna out of the weakness he was in. It could also be designed to make him completely surrender to him.

Subjective Interpretation: The debate Arjuna had with himself in chapter 1 can be subjectively compared with the pseudo ego and intellect at play. Each trying to justify a wrong behavior. While this is going on inner conscience does not interfere. It is only when both the pseudo ego and the intellect give up, and when the mind seeks refuge in the supreme, it is then that inner conscience comes out to rescue. On our complete surrender does the inner conscience do a course correction and bring us back. 

Meditation Tip: a similar thing can happen when meditating. You could have multiple thoughts and tendencies surfacing up. We should wait and watch. Reacting to these would mean drifting in their current. Under this bombardment, we should make a mental note of this and allow them to subside till we reach the inner self. 

Class Summary for Feb 4, 2018 - Chapter-1: 40 - 47

Summarized by Sudha:

Please see below, the summary for verses 40-47 of Chapter 1:

In these shlokas, Sanjaya continues to narrate about Arjuna’s confused state of mind. 

The underlying theme shifts from himself to that of other men facing him in the battleground.

He argues that when families are destroyed, their moral integrity and religious traditions also perishes, leading to an era of impiety.  He further adds that this situation would force women of the destroyed family to become corrupt, thereby causing un-restricted mingling of men and women from different strata.  From this action, will stem incompatible societal cultural traits.  He continues to lament that he will live in hell, and will continue to garner sin when he kills all his kinsmen for the sake of the kingdom.

Mentally exhausted from the long drawn internal conflicts, he throws aside all his weapons and concludes, that he’d rather die unarmed in the battlefield.

Subjective Analysis:

Sometimes one may feel helpless against the various tendencies controlling oneself. This is natural and one should not give up under these circumstances.

Tip:

During meditation, sometimes it may become impossible to focus. In such cases, chant Lord’s name (do Japa).  

Class Summary for Jan 28, 2018 - Chapter-1: 32-39

Summarized by Neelima:

After doing a quick recap of shlokas 24 to 31, we proceeded to shlokas 32-39.

Arjuna continues to be in this weak mental state and is trying to find reasons to not fight the war. He says he does not desire the kingdom or any pleasures, and what is the use of winning the kingdom, if all are at war. There are teachers, fathers, sons and relatives, whom he would not wish to kill, even for the three worlds, leave alone the kingdom, and even if they are willing to kill him. He is suddenly feeling pity and compassion, which seems to be misplaced.

Krishna is here referred to as "Govinda", which means, winning back the earth.

Arjuna continues to the extent of saying that there is no use killing the felons or "aatataayin', other than to garner sin. He very well knows that the Kaurava brothers committed every one of the six crimes that qualify a person to be a felon, and deserves to be killed as per the dharmashastras, yet he tries to take shelter behind the principles of ahimsa. Arjuna further concludes that there is no use killing the kauravas and other relatives and one can never be happy doing that and he would not stoop to that level. He also indicates that he needs to be different than Duryodhana and Kauravas, and not fight like them. 

An interesting comparison was also discussed. Arjuna equated to the mind and Krishna to intellect. The mind tends to get tumultuous and fickle, but  there is the intellect deep within that guides oneself.