Class Summary for March 25, 2018 - Chapter-2: 13 to 18

Summarized by Partha Turaga:

----- Chapter 2, Verses 13-18 -------------------

Krishna continues explaining what the existence of "beyond body" identity truly is. Just as this identity exists as the body passes from childhood, youth and old age so too this identity carries from one body to another body after death. The person who recognizes this is firm and does not grieve about this transition. Gurudev's video humorously talks about this identity renting a body. It needs rest for the body, 3 meals a day. If it is not taken for then this identity leaves. It will then look for another such body. 

The body feels all the pain and pleasure, heat and cold. It is always in contact with sense objects. And like all physical objects, it has a beginning and an end. These sensations need to be endured. We should always have the awareness that this too will pass away. The person who is not afflicted by these opposites, to whom pleasure and pain, is the firm one. 

This person is capable of realizing the immortality of the Self. The Self is the transcendental Truth or the eternal perfection. This is what is referred as immortality in these verses. So, if we associate with the body then there is 'death'. If we associate with the identity and realize the impermanence of the body then death has no meaning. We are then on the path to realize the Self, the transcendental Truth or the Eternal perfection. Continuing this concept Krishna says that what is temporary being is not real and what is non-being is real & permanent. This has been seen by knowers of truth. In the world of being, everything is changing. This is the constant cycle of life and death. However, this cycle exists on a changeless substratum. That substratum is real. Pursuit of Realization is the realization of this substratum. Men of knowledge have known this - "The essence". This essence is all pervading and indestructible. Nothing can cause the destruction of this essence. Thus, though the bodies of embodied Self have an end, the Self itself has no end. The Self is eternal, indestructible and incomprehensible. Thus, Krishna advises Arjuna to fight on. 

This principle can also be adopted in meditation as we try to reach that thoughtless state or atleast the in-between state. This approach can be approached in Advaita like way or in a Dvaita like way. In Dvaita, we can pray in front of the Pratima (dedicated image) of Radha-Krishna and have a Bhakta relationship with that Pratima. We could also meditate trying to realize the Brahman - all-pervading. Either path helps us progress in our spiritual journey. 

Aside: We also had a conversation about relationship between real & permanent. Does permanent necessarily mean real. Here, we talked about relative reality. The phase where things that are not necessarily real but appear real. So, this is phase of relative reality. A classic example if for a person mistaking a rope for a snake. That snake is real to him till he realizes that it is a rope. This state is called relative reality. 

Class Summary for March 18, 2018 - Chapter-2: 13, 14

Summarized by Srividhya Swaminathan:        

We discussed sloka 13 & 14 

Sloka 13

Like all verses in BG, Shri Krishna once again tries to open Arjuna's eyes, through the light of Knowledge. He gives multiple examples, to make Arjuna understand, that physical body is just a vehicle( to perform Sadhanas) & Atma is eternal. Arjuna so far was willing to give up & accept defeat & now has reached a stage of Saranagathi (total surrender) to Sri Krishna. Like us, Arjuna too has strong resistance to change. He is unable to overcome the grief or feeling of emptiness, in waging war against his own people.

            Just like how the Sun clears the mist, Sri Krishna Bhagwan, through his cutting insight , breaks through the Ignorance of Arjuna, by helping him face the truth/reality, removes the illusion & leading him to the path of enlightenment.

 Bhagwan further adds, that just as how we don't grieve about the natural transformation from childhood to old age, we must also not mourn about the transition of Atma from one physical body to another& hence persuades Arjuna to face reality. (This transition helps the Atma to evolve and hence there is no point in showing resistance to this change)

14th Sloka

In his attempt to make Arjuna understand the nature of Atma or knowledge of self, Bhagwan 1st gives him clarity on 'what it is not'

          In this sloka, Sri Krishna reinforces that worldly objects of pleasure & pain experienced through the sensory organs are not permanent. Just as we accept the climate change, we should also accept that nothing is consistent & by realizing this, we will remain unaffected in all situations, thus encourages Arjuna to endure it.

At good times its natural for any person to lose balance or 'to be carried away' & at not so good times, we tend to give up easily. Its a limited way of thinking. 

Like Arjuna, our awareness and thoughts are mixed up, and like how Gurudev suggests, by constant inquiry & inner reflection, we can try and achieve inner stillness & calm.This inquiry will help us decide, what thoughts to hold on to & ones that don't belong to the true self(we should remove that by Meditation & inner reflection)

Other topics discussed in class

1) Coping strategies to accept unexpected loss of loved ones.

2) Importance of 13days ritual.

    - how it helps the grieving family to accept reality slowly& thus Atma in its transition from 1 world to another or next Birth.

3) In some situation the Atma itself wants or  does not wan't to be trapped in its physical form & travel of the Atma in 

     Extreme cases of self - destruction.

4) We also discussed about how in our culture, people who are in last stages of life travel to "Kashi Labh - Mukti Bhawan". Its evident that we have 'burning desire for liberation'. (Mumukhshatvam)

To conclude the topic I would like to quote the following -

"If we accept death, we die only once, otherwise we die a million times. 

What we accept - from that we are free; what we do not accept- we remain entangled"   "

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.