Bhagavad Gita | The Essence of Vedanta

Chapter 2 Verse 21 - 22The lecture was given by Swami Tattwamayananda on March 15, 2019. The laws of Karma and rebirth are explained. We are born with a whole lot of accumulated karmas and their results, a bundle or inheritance of samskaras. Life Continues Even after Death of the Physical Body; Death is a Comma, not a Full Stop.

Chapter 2 Verse 22 – 30The lecture was given by Swami Tattwamayananda on March 22, 2019. The mystery of life and death. The problem of mindless activism and obsession with success. Diverting the mind into spiritually healthy channels. This body is ephemeral, but the soul (Atman) is eternal and immortal.Feeding our mind with good samskaras through noble actions and noble thoughts.

Chapter 2 Verse 31The lecture was given by Swami Tattwamayananda on March 29, 2019. The Bhagavad Gita presents a high ideal on inner spiritual transformation through the practice of Swadharma. The important teachings of the second chapter are: 1) The Atman is deathless, unchanging, immortal and eternal.2) The body is transient.3) The ideal of Swadharma.4) The characteristics of a Sthitaprajna (a man of steady wisdom or a spiritually illumined person).

Chapter 2 Verse 31 - 38 The lecture was given by Swami Tattwamayananda on April 5, 2019. -Swadharma: natural and spontaneous -An antidote for our perverse notions of freedom and passion for the rationally indefensible -Description of a perverse tendency for self-deception and untruthfulness and its cascading consequences (with a courtroom illustration) -References to Dostoevsky's 'Notes From the Underground' -A contrasting study of 'Adhikarivaada' and 'the Parable of the Sower' from the Bible.

Chapter 2 Verse 39 - 40 The lecture was given by Swami Tattwamayananda on April 12, 2019. -While Swadharma is natural, effortless, inherent and our own, Para-dharma is artificial, alien and false. -Swadharma and avoiding bitterness-Swadharma and conservation of energy and facing the conflict of propriety-Swadharma: an antidote for fragmentation of mind and loss of mental energy-Swadharma as 'Yajna': the sacrifice of selfishness -Swadharma is the path to self-fulfillment. Being at peace with ourselves, we take responsibility for our destiny.-Swadharma and the psychology of happiness -The Jiva's cyclic transmigration crosses all boundaries.-When we practice the ideal of Swadharma we have no conflict, we do not fight with ourselves.

Chapter 2 Verses 41 - 44 The lecture was given by Swami Tattwamayananda on April 19, 2019. - Swadharma harmonizes the secular and the spiritual. We are able to do even our secular duties in a spiritual way. - Swadharma is the creative utilization of human energy resources. - Swadharma saves us from the tyranny of ultra-pragmatism. - It guards us against our natural obsession with short-term goals. - Verses 42 - 44 refer to the distorted views of the Purva-Mimamsakas who insist on the Kamya- karmas and the injunctions for the performance of Vedic rituals while denying their spiritual character. They reject the ultimate spiritual goal of human life. -A brief description of the Vedic injunctions: 'apurva-vidhi', 'niyama-vidhi', and 'parisamkhya-vidhi'

Chapter 2 Verses 45 - 47 The lecture was given by Swami Tattwamayananda on May 3, 2019. The evolution of the three gunas:-Tamoguna to Rajoguna to Sattvaguna-Karma-yoga in contrast to the karma-marga of the Mimamsaka philosophers-The importance of mental attitude in karma-yoga in contrast to the Mimamsaka’s insistence on the letter of the law and Arjuna's fascination for the latter -Sri Krishna corrects Arjuna.-The unknown and the unpredictable factor in our life, actions and results of our actions.-Reference to John Stuart Mill's book 'Utilitarianism'.-Beyond theoretical knowledge, towards experience.-A man established in sattvaguna is naturally calm, fearless, balanced and compassionate. He is also extremely sensitive towards his fellow beings. He has established a link to the transcendental.-Behind his unhurried movements and external aloofness, there is a dynamic humanism and spontaneous spirituality.-Who is an ideal Brahmana? The Gita is contrasted with Buddha's view ('The Dhammapada' - 26).

Chapter 2 Verses 46-48.The lecture was given by Swami Tattwamayananda on May 10, 2019. -'Brahmana' ideal: its universality -Ethical and spiritual implications (verse 46). -Shankara, Ramanuja and Madhwa on the 'Brahmana ideal'.-Buddha on the ideal 'Brahmana' -Our actions and their results: their unpredictability (verse 47).-We cannot predict how our mind will work, the way we can predict how a machine will work.-The psychological implications of the 'Karma-yoga' ideal. (Verses 47, 48).-The 'spiritually enlightened': the goal and the means.

Chapter 2 Verses 49-54. The lecture was given by Swami Tattwamayananda on May 17, 2019.- Why does the mind refuse to cooperate? - The need for freedom from anxiety and worry- Extraordinary mental powers without a spiritual ideal conceal within them the seed of trouble- Great skills need a spiritual ideal to guide them- How do we develop spiritual characteristics?- The quest for real and lasting efficiency- What is real success?- Five states of the mind and its functions- There can be no inner serenity and contentment without equanimity of mind- Karma-yoga enables us to confront reverses and failures with a smile, and go ahead.- Unselfishness enables us to tap our hidden mental resources.

Chapter 2 Verses 54-56. The lecture was given by Swami Tattwamayananda on May 31, 2019.- Characteristics of an illumined saint (स्थितप्रज्ञ:):- The qualities of a spiritually enlightened person (स्थितप्रज्ञ:) should serve as an ideal for the aspirant.- Spiritual awakening does not make you insensitive to the problems of others.- A spiritual man is not shaken by adversities and reverses.- He is never unhappy because he does not go after happiness.- A spiritual man is able to conserve his mental energy-resources by remaining even-minded in all situations.- He is free from desire and selfishness.- He remains in a state of perpetual bliss.- A man of steady wisdom ( स्थितप्रज्ञ:) according to different philosophers: Shankaracharya, Nilakantha and Madhva (Advaita and Dvaita schools of philosophers)- Sublimation of desires: The need for a higher ideal- Spirituality helps us to look up on every problem from a higher perspective.- The need to feed our mind with healthy mental food: good thoughts and ideas.- Going beyond pain, pleasure, lust, fear and anger- The five states of the human mind.- “राजर्षि:” ('Rajarshi'): The Hindu ideal of a Philosopher-King

Chapter 2 Verses 57-59. The lecture was given by Swami Tattwamayananda on June 7, 2019.-The Absolute ('Paramarthika) and the Relative ('Vyavaharika'): -Their practical implication in daily life.-The need for setting new priorities in life.-For a स्थितप्रज्ञ: 'Buddhi' is free from all entanglements of mind (verse:55).-How, in the case of a स्थितप्रज्ञ:, mind reacts differently to the different stimuli: no excitement, no emotions (Verses: 56,57).-How 'Buddhi' and mind, linked to the 'Atman', always remains stable and steady.-In the case of a स्थितप्रज्ञ: senses ( इन्द्रियाणि) are completely withdrawn from the sense-objects (verse:58).-The illustration of the tortoise withdrawing its limbs in the presence of a danger (verse:58).-The ability to withdraw the senses where there is a problem is natural for a स्थितप्रज्ञ:-When the स्थितप्रज्ञ: does not welcome the senses, they retire permanently.-The internal (mental) 'filtering mechanism' which uses spiritual common sense in everyday-life situations.-Illustration from Patanjali’s Yoga-Sutra (Samadhi Pada: sutra: 33) & 'Nimi-Navayogi- samvaada' Bhagavata Purana-XI). -'Pratyahara' of Yoga tradition, 'Uparati' of Vedanta and 'Prapatti' of Devotional philosophy.-How certain types of mental entanglements can be suicidal: examples...-The significance of the description of the qualities of a spiritually enlightened person (स्थितप्रज्ञ:):1) These qualities serve as an ideal for the aspirant. 2) Managing everyday life with the help of Vedanta.3) Need for a higher desire and a higher ideal.- The parable of the Wise and the Foolish builders from the Bible.

Chapter 2 Verses 60 – 63. The lecture was given by Swami Tattwamayananda on June 14, 2019.- The mind: our master or our slave? - Why does the mind revolt? - When does our mind become our friend?- Can we program our mind?- Why we cannot program our mind.- We cannot disown our accumulated impressions and samskaras. - The problem of fragmentation of the mind.- The pull of the sense-objects, the senses, the visual and the audio objects, the internet, etc.- If the mind is dragged away from its ideal, it won't stop till it reaches rock-bottom. - The analogy from Sri Shankaracharya's 'Viveka-chudamani'. - The analogy of the ball falling down the ladder - The attraction of the senses. - ('Viveka-chudamani', an introductory text on Advaita Vedanta - verse: 326). - The enslavement of the mind when dragged by unrestrained senses.- A warning: we should never try to restrain the senses without first evolving a counter-focus.- The mind compared to a drunken monkey, possessed by a ghost and bitten by a scorpion.- 'Controlling the mind' does not mean suppression, it actually means sublimation.- Keeping the senses engaged in creative work.- Need for a higher ideal in life and going beyond the sensory system.- Patanjali's concept of 'Parinama-dukha'.- (Ref: साधन-पादः ॥ परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधा च्च दुःखमेव सर्वं विवेकिनः ॥ २.१५॥ )- The danger of keeping the mind in a vacuum, without a higher ideal, without a good job. - Giving a promotion to the mind by feeding it with good food in the form of spiritual ideas.- The importance of a healthy mind and disciplined senses: directing it into creative channels.- Psychology of the five 'kleshas' from Patanjali's Yoga-sutras- (साधन-पादः ॥ "अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः" ॥ २.३॥ ).- Kunti's prayer to Lord Sri Krishna: "Please give me more trouble so that I will always remember you and will never forget you." (Ref: the ancient Sanskrit epic, 'Mahabharata' ).- The imagery of the journey on a chariot from the Kathopanishad.

Chapter 2 Verses 64 - 65. The lecture was given by Swami Tattwamayananda on June 21, 2019.-The path to inner peace and freedom-प्रसाद:(Inner peace and tranquility) and प्रमाद: (delusion / ignorance) discussed-The four inner disciplines to obtain inner tranquility and stability of mind-Beyond attraction, aversion, and sorrows-Shama and Dama further elaborated-Two types of purification: the physical and the mental-How the mind becomes the slave of the senses-A deluded mind without a spiritual ideal compared to a ball falling down a ladder -further elaborated-There is no stopping midway-The ability to enjoy what we dislike-Our spiritual liberation is our own responsibility-The need for spiritual commonsense-Restraining the senses means sublimation, not repression-Attractions for what is obviously harmful and how to get rid of it-Desire is both the cause and the effect of प्रमाद:-Setting the right priorities-The right ideal for conserving our energy resources-Psychological and spiritual enslavement by the senses-How the senses become bad friends and how they can be turned into good friends

Chapter 2 Verses 66-69. The lecture was given by Swami Tattwamayananda on June 28, 2019.-going beyond the tyranny of the senses and the sense-objects-how to be in peace with ourselves-the quest for tranquility of mind [prasada प्रसाद:]-going beyond infatuation/ fascination and aversion: keeping the senses under restraint: way to perfect tranquility of mind-Shankaracharya on प्रसाद:-“प्रसाद: प्रसन्नता स्वास्थ्यम्” (Shankaracharya’s commentary on BG.II.64)-Harmonizing the senses-The tragedy of human life: being driven around by the senses and sense-objects-Our actions reflect our mind-How the boat of life gets capsized by the stormy waves and fierce winds of the senses and sense-objects-Beyond likes and dislikes-How to be in peace with oneself-Quest for harmony within-Need of consistency in conviction and practices-Managing the mind through भावना (meditation) and linking the mind to the Transcendental-Poet Kalidasa on the dangers of possessing power without wisdom-No peace, no enlightenment for the unsteady-How to remain spiritually ever awakened-Days and nights in spiritual awareness: the contrasting pictures of the wise and the ignorant-Our spiritual obligation to ourselves-Steadying the mind by observing, by being its witness

Verses: 18.73, 2.54, 4.1, 4.2, 2.55, 2.48, 2.50, 4.18-The Bhagavad Gita is a conversation between two great men of action. In verse 18.73, Arjuna has had his conflicts resolved.-We must win the battle within between the senses and the spirit. When we win the battle, we assert our true nature.-A sthitaprajna has had the real experience of Atman. In verse 2.54, Arjuna asks for the characteristics of a sthitaprajna.-We should not just imitate these characteristics, we need to imbibe and acquire them ourselves. -Samadhi is the focus of the mind on the all-pervading Atman. It is already our true nature. -Sankaracharya's definition of a sthitaprajna-A spiritual seeker who realizes he is not this psychophysical mechanism but is rather this Atman. This faith, conviction, experience, is very deep and therefore has very few conflicts-How does such a person behave when he comes out of the monastery or cave and has to interact in the world?-Verses 4.1 and 4.2 describe the ideal of a Rajarishi - the dynamism of a king with the wisdom of a sage. He works and takes care of all problems in the world without losing his balance because of the result of the work.-This Yoga was lost because those who were supposed to teach it deviated from real Yoga so people were misled. -Verse 2.55 – a stithaprajna can accomplish the greatest task with complete calmness. He gives up all desire and ambition. It is possible only when he combines the knowledge of Atman with a strong sense of duty.Four stages of action are discussed:1) Tamo guna: running away from our duties and responsibilities. There is great desire yet no ability to actually act to achieve those goals.2) Rajo guna: strong ambition for accomplishing something great. This is much better than tamo guna but will likely swing between extreme joy and great disappointment.3) Karma yoga: working with all efficiency but without anxiety as to the result. This is action without desire. (Verse 2.48, 2.50)4) Highest stage – seeing action in inaction and inaction in action. (4.18) He sees the Atman everywhere, who does not participate in action. He transcends the three gunas.