In Chapter 15 of book called “Little prince” , there is a story of the little prince wherein the prince goes from planet to planet. On the sixth planet, he meets a geographer who is sitting at a table with lots of books open and is writing. Little prince is a curious, innocent child. He asks with the geographer asking him if he has seen all that he is writing and reading about. The geographer says no and says that he writes what he has heard from others. He is only a writer who simply chronicles what others have seen in their explorations. The little prince wonders why the geographer cannot see all the things he writes about, himself. Some of us are geographers, we sit at our desks with commentaries, texts and notes whereas some of us are explorers. The latter are not intellectualizing philosophy and morality. One can evolve from being a geographer to an explorer through reflection. Reflection is internalization. We are immersed in subjective science and the whole essence/vision of this science is to internalize. When you start to reflect, you start to experience with your eyes and in your heart and you grow up to become a human. The names of first two humans are Manu and Shatarupa. Manu is a symbol for “Man”, to think. Capacity to think is what distinguishes human from an animal. Shatarupa is an icon for faith. Once you start thinking about living/life, you start to have faith in living/life. Our Applied Gita course is a course in being open, being open to ideas and exploring, being open that after you leave your pooja room/class, you continue to apply Gita.

March is focused on resolving conflicts outside and inside. We began with Chapter 2 verse 72. Main message of this verse is living cheerfully is possible. When you believe this is possible, you have addressed the inner and then outer conflict. You must not wait for this. Even if you come to know who you are, as you die, that dying is irrelevant. Once you are happy, you are happy forever. Since we are living in a period called Kali, the urgency is now even more. Kali means fast, conflict. If you are depending on outside variables to be happy, everything will slowly fall apart. In this period, this “slowly” is actually quite fast. Health, relationships, technologies, economies, all is subject to destruction. So why are you waiting to be happy? The answer to this why is given in Chapter 3 verse 38.

Chapter 3 verse 38: This verse begins with verse 35. In verse 35, Bhagwan Krishna tells Arjuna that it is better for you to try to fail in your responsibilities than try and succeed in another’s responsibilities. In verse 36, Prince Arjuna who already know this, asks Bhagwan why he is not able to try. The answer that is given is Kama and Krodha (verse 37). Kama means desire and where there is desire, there will be Krodha (anger). In the verse 38, it is explained how deep this desire is and how expressive is the anger. Light desire leads to light anger. This is stopping us from applying Gita, from resolving with others and ourselves. If there is smoke covering the fire, all that is required to clear the smoke and see the fire is momentum, like a blow of wind. Fire is an icon for knowledge/Self. If we are light on desire and anger, the momentum of our life will help us to find happiness in ourselves and radiate it outwards.

Also, just as dust on a mirror. If one has medium depth desires, there will be medium expression of anger. In such a case, effort is needed to clear the desires and anger. Implication is that, for you to follow through with resolutions in life, you need to invest effort.

The third example talks about heavy desires and heavy anger. Just as a fetus in the womb is hidden and you have to wait for the fetus to come out to be able to see the inside of the womb, it will require not only effort but time (10 months in this example) to be free of that expression of anger and free from that depth of desire. The message that Bhagwan is trying to share is that if one is Sattwic, they have made Happiness their priority, they know what is important and will follow through with that. A Rajasic person is aggressive and thinks happiness is outside, they are confused inside and cause confusion outside. They need to put in effort. A lazy, Tamasic person, who expects happiness will come to them, time in addition to effort and momentum is required. Bhagwan says you cannot see the knowledge that He has been teaching because of paapa, sin. Sin is when you are far away from yourself.

If we think about an intense conflict we had, the reason is almost always that because you want something from them. Most likely, this is something emotional/mental, for example, appreciation, respect, positioning, reciprocity and this leads to expectations. So if we think about the time we were angry or frustrated, it is because our expectations were not met. This not only applies outwardly, but inwardly too. Breaking of expectations of ourselves, is causing you to devolve. If you talk pridefully to someone who is provoking you, we feel aware of how we are behaving inspite of being a student of this course. It shows how insecure I am! This is the genesis of why we are unable to apply everything we know. We are unable to make the reconciliation between mind and the intellect. In Chapter 2, Bhagwan said not to wait anymore. In this class we are exploring what is causing us to wait and not start applying Gita and it is because of Kama and Krodha.

In Srimad Bhagavad Gita, after Bhagavan Krishna finishes teaching Arjuna all that is to be known, gives one more thought and He says, “Sarva Dharman Parityajya” ! This means — “All that I have taught so far, let go of that”! “Maam Ekam Sharanam Vraja” — meaning “Come to Me, focus on Me, Be with Me”. This is the message of Srimad Bhagavad Gita, this is the message of Life. The way to live is to live in such a way that our only Dharma is “Preetyartham” — this is a term used in the traditional Puja where we are not to beg of our God/Creator but to please our God/Creator. One of God’s names is “Aashutosh” , meaning one who is easily pleased.

We are all flowing through life, we need to think if we feel the presence of the divine as we are flowing — is that Bhava with us? Our course is “Applied Gita” — it is on “how” to feel that everything we do, everything we are is a “song”.

The two shlokas we have studied so far for the verb “working” are:

Chapter 5 verse 8 — Here the main thought is “working” is (includes) all verbs (such as brushing your teeth, commuting, studying, caring for matters at home etc)!. It is not a fragmented strategy that one will be an awesome professional but a miserable family person. Working is all verbs, and no externalities based on orientation, income or age!

Chapter 13 verse 11 — Here Bhagavan krishna tells Arjuna that converting values to virtues is knowledge. The purpose of all our verbs is to convert values to virtues. Swami Chinmayananda shares that “ We are to live with freedom not from action but freedom in action”. In all that we do, if we are converting values to virtues then we are free, that is what enlightenment is like! In the book Vision of Bhagavad Gita, Swami Tejomayananda shares that to be able to direct your body and mind is freedom.

Shloka for this week:

Chapter 3 Verse 12: “Devah” can be interpreted literally as the SemiGods or can be interpreted philosophically as that which illuminates. The Devas will give us what we want and what we need. The external Devas can be generally called as the multiverse. The multiverse will give us what we want — such as clean water, sunlight, opportunity and so on. Internally, the Self is that which illuminates, only the Self can give us what we need. Multiverse gives us what we want and not what we need, while the Self will not give us what we want but will give us what we need. What we all need is Sukha prapti — the presence of peace. Peace is internal. The Self gives us this peace only if we have this Bhava of Yajna. The word Yajna means to be dedicated.Whatever we are dedicated towards, we are ready to sacrifice for. In terms of being dedicated to the multiverse, Vivekji provided the framework of PanchaMahaYajna.

In Sanatana Dharma, there are 41 Samskaras of which 16 are popular. Out of the 16, only two are done by us independently, which are the 14th and 15th Samskaras.The 14th is called PanchaMahaYajna and the 15th is called Vanaprastha.

PanchaMahaYajna means to be dedicated to 5 facets of creation.

The first one is Deva Rna, the debt we owe to nature’s forces like rain and gravity.

The second one is Bhuta Rna, the debt we owe to nature’s beings.

The third is Samaj Rna, the debt we owe to society, such as firefighters, first responders, people who pick up garbage, people whose lives are dedicated to social service.

The fourth is Pitru Rna, the debt we owe to our parents and our whole lineage.

The fifth is Rishi Rna, the debt we owe to the Rishis, the Guru Shishya parampara, whose single reason for breathing is to spread happiness. The Rishi Rna is the most important as it teaches how to be happy.

The way to engage in Yajna for these Devas that are outside is to constantly repay these debts.

The fruit or phala of self-development is subtle and long-term. It makes us more cheerful. In the long run, we will have more meaning in our life, and this shows that we are dedicated to the Deva, the light. Whenever we feel frustrated or impatient, then that is lack of dedication towards self-development.

The second line of this shloka teaches through negative or fear. Here selfishness is highlighted. Vivekji provided the framework of Panchakarmas to understand this.

1. Nityakarma means regular responsibilities, like grooming , brushing teeth and so on.
2. Naimittika karma means special responsibilities, like attending a wedding, funeral or going on a business conference once a year.
3. Kaamya karma or selfish action, where we have received but we have not given. That is what is highlighted here in the shloka, that the multiverse/Self is perpetually giving but one is not giving back.
4. Nishidda karma is immoral actions. In immoral actions, we dont just hurt ourselves but we also hurt others.
5. Praayashchitta karma means rehabilitation actions, to discipline the mind from engaging in immorality.

For the Deva that is inside, what selfishness looks like is — someone who gives up.

A selfish person who is a taker/indulgent , that person is only a thief! Anyone who gets without giving is a thief. There are three thieves that live with us , they are — the regrets of the past, the anxieties of the future and the excitement of the present. When one does not live a life of dedication to the multiverse and the inner development of the Self, the thief that is really growing in our personality is regrets of the past, anxieties of the future and the excitement of the present.Chinmaya Mission Niagara

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5

The difference between people who live by the philosophy of “Might is right” (Live and let die) and those who live by the philosophy “Right is might” (Live and let live) is culture! More cultured people are sensitive to themselves and others and therefore know that being right is stronger than having might. They realize the value of themselves and others. Culture cannot be faked, it comes through practice. Our course is to help us practice Bhagavad Gita. This month is focused on applying Gita for “working”.

In Chapter 4 verse 16, Bhagwan Krishna says that even wise people (Kavi) are confused/deluded about what work is. Since we are not wise yet, it is natural that we also learn about what is work and its purpose.

Chapter 5 verse 8: Bhagwan Krishna enumerates to Prince Arjuna a series of actions like eating, hearing. He emphasizes that throughout all these actions, we should have the feeling that we are not the doer (do it with humility). If you get, then you have to give. Getting is called prasad buddhi and giving is called Arpana buddhi. Most of the time when we study Vedanta, we feel that Arpana buddhi leads to Prasada buddhi. Here, we reverse the order and understand that the more we receive (Prasada), we should feel cheerful and be more dedicated (Arpana) to sharing the privilege as a result. The fact that you can hear, see, think…that should lead to wanting to give back to creation and creator. This is called “paying it forward”. We should however, pay it forward in a way that the world needs. This is true in any setting, serving in an organization, looking after family, in your profession etc.

Chapter 13 verse 11: Bhagwan Krishna is sharing that everything He has taught so far should be practiced always. 20 virtues have been shared thus far by Vivekji in various platforms. General symptom of fear is failure and the source of this symptom is ignorance. When we forget that our nature is existence, awareness, joy, we fear death, sorrow and unknown. The solution to the source of the symptom is responsibility, or Dharma! Dharma as a verb means that which integrates. Our responsibilities integrate our Body, mind, intellect, we become cohesive and stronger. The way to internalize this solution is by resolution. The way to stay strong with our responsibilities is by having a purpose. If we engage in our actions with the Bhava (feeling) of Dharma (responsibility), then we will drop all vices (complaining, laziness, comparing) including dislike for the work we do. Dislikes go away when we know that the action we are engaged in is our responsibility! Letting go of likes and dislikes is the first step towards Sanyasa. This involves letting go of things internally…not externally. Our responsibilities will carry on till death and if we are born again without having achieved enlightenment, more responsibilities will come again.

This knowledge is not just in our Atma, but it is knowledge of the Tattva. This means that we have to feel the divinity in not only ourselves but also in others. Evolution of feeling the divinity in an icon is to feel it in our heart (Madhyama) and further final evolution is to see divinity in others (humans, animals, etc). In Sanatana Dharma, Dharma cannot be overemphasized. There are six types of Dharma: Samanya dharma, general responsibilities of all human beings. Vishesha dharma: specific responsibility of the individual. Ashrama dharma is pertaining to the stage of life one is in (Grahastashrama, Vanaprashtha, Sanyasa etc). In micro sense it is known as Varna dharma (color)…dharma of a tamasic person is to be more rajasic and that of a rajasic person is to be more sattvic. Pravasa dharma, dharma when we travel (don’t make much noise) and Ᾱpat dharma means responsibility during emergency. All these responsibilities indicate that Bhagwan is telling us not to justify not being engaged in our dharma. We can never be on vacation from Dharma, from remembering God. Acharya Shankara’s commentary on this suggests that we should forever be meditative on our nature.

Bhagwan goes on to say that whatever was said earlier is Jnana, by that He means the 20 virtues. He is calling the virtues as Jnana. In oneness, there are no vices. Vices can only exist in Dvaita (duality). If oneness is the cause, effect is virtues. Bhagwan Krishna says that virtue is the effect and if you follow the virtues, it will take you to the cause (oneness). More virtuous one is, less one feels separate from others and themselves. Someone who is patient feels that everyone they are interacting with is an infant, just like parents are with their children. Purity of mind prepares one for knowledge to be authoritative. In Gurudev’s talks on Vivekachudamani, Gurudev talks about quality of obedience that a student should have towards the Guru, implicit obedience. If we are trained in obedience, when the Guru feels we are ready, He will instruct us with the knowledge “Tat Tvam Asi” and the student will realize “Aham Brahmasmi”. When knowledge stays purely intellectual without orientation on faith, it does not become authoritative. Bhagwan Krishna closes this shloka by saying that Ajnana (ignorance) is anything that is not encouraging virtues.

Work is every action we are engaged in. Result of any work we are engaged in should be conversion from values to virtues. If this conversion does not happen, that would mean that we are engaged in Adharma. Then there will be no Happiness. Even though Ravana won the fight with Jatayu, in the end it was Jatayu who was victorious as his purpose was serving the Lord. Similarly, when Sugreeva was defeated by Ravana, Lord Rama instructed him to know his true nature and capacity. Sugreeva had forgotten that defeating Ravana was Lord Rama’s responsibility. Thus, the more we know who we are (guna), more we will align our Karma!

The word Krishna when taken literally means black, because Bhagavan Krishna’s skin color is dark like the rain cloud. The implied meaning of “Krishna” is “the one who attracts”. What is attractive of Bhagavan Krishna is that He knows His nature is happiness and that’s why we are drawn to Him. When we know who we are, we will love ourselves more. Another name for Krishna is Murari. Murari’s enemy was Krishna. The implied meaning is — “Mura” means a thorn that is twisted and “Ari” means the one who ends the “twisted thorn”. A twist in our mind is the “ego”, and Murari is the one who straightens the thorn and softens that twist. Our course is not a course in literal meaning but the implied meaning.

To know what Bhagavad Gita feels like, we have to be “Shastra Anusari”. Anusari means “tied to” or “revolve around” the scripture. Our approach to this course is, we take up verbs like relating, communicating, working — verbs we are engaged and add insights (jnana, knowledge).

Verb+insight = joy

Add insight/meaning to what we are already doing , that is the experience of joy in our heart.

In December we studied the following shlokas about “Relating”:

Chapter 6, verse 9 — 9 different personalities were highlighted. In the book “Tao of Pooh” , one of the insights is — “ We are agitated by others when we are unable to change them”. We rarely appreciate someone for who they are, that acceptance is not there. In this shloka, we saw many different personalities and that they should be accepted for who they are.

Chapter 7, verse 7 — We are compared to pearls and there is a cord that connects all of us. In the book “Tao of Pooh”, rabbit is considered to be clever and a clever person does not try to understand others. Pooh is considered simple, and a simple person tries to understand others. As long as we live in a worldly way, we will focus on the “pearls” and not the “connection”. In this verse, we acknowledge that we are all different but what unites us all is that existence, awareness, joy.

Chapter 12, verse 15 — The main thought here was to not agitate people and not to be agitated or disturbed by people. In Srimad Bhagavatam, RajaRishi Bharata shares with Rahooguna that there is no such relationship as master and servant. If one is tuned into oneness and the other is tuned into separation, we don’t have any control over that. We should let go of this false sense of control.

Chapter 3, verse 11 — The higher we serve, the more we will be supported. If we tune into all of humanity, then the creator who is above humanity will support us. If we start living for society, then God is our belayer, Bhagavan will look after the individuality, family, community. All we have to do is to live for what is above us, and we will be supported on all that is below us.

The new verb for this month is “working”.

On an average we work for 50 hours, 50 weeks, 50 years — so 125000 hours we are engaged in work! How should we engage in work?

Chapter 5, verse 8 : Someone who knows how to work feels like they are not working ! All that you “are” and “have”, are you solely responsible for that? As long as we feel we are solely responsible, then we will feel that we are the doer. The more grateful one is, the less one feels that they are the “Karta”. Someone who knows how to work is deeply/perpetually grateful. Our engaging in work is like a tribute that we offer back for everything that we are and that we have.

Those who work and feel like they are not working are ones that are yukta or united and remembering in their mind, truth and nobility. They are personalities who enjoy creation (sunset, breathing eating etc.) So we owe it back to creation, to help creation. If we are grateful , then we will enjoy creation and also help it, serve it, love it and not feel like this is work. In this class, we don’t bring our minds down from the creator or creation, so there is no opportunity for stress and anxiety.

Seeing, hearing, touching, smelling — are the organs of perception (Jnana Indriyas). Here Bhagavan is saying work is seeing, hearing , touching and smelling — and in doing all these the same mentality of being grateful and serving creation should be there. The message throughout Srimad Bhagavatam is “those eyes, those ears, those hands and the nose that is not dedicated to Bhagavan , are really just holes for animals to live in!” In a deeper sense it shows that we don’t know the value of being a human, and if we don’t know the value, we won’t live for enlightenment. We will live for pleasure, possession and position but not peace! If there are Jnana Indriyas, then there are also the Karma Indriyas represented by these fout verbs- eating, going/walking , dreaming/sleeping and breathing.

We should have Arpana Buddhi, dedicate to the divine. If there is Arpana, then what comes back is Prasada. We should be using our Karma Indriyas , organs of response to love creation, to keep growing our love from community to society to humanity. To live for humanity, use your organs for humanity! Eat in a simple way so we can feed more people, be an environmentalist, sleep less (which means work more), be healthy — these are tactile ways to live selflessly.

Bhagavad Gita is known as Smriti (an interpretation of Shruti), we should bring this into our lives!

We study the scriptures, is Sadhya. The Goal of life is to “Be Happiness”. There should be no other purpose to studying the scriptures, else we are in a game of dilution. The means to achieving Sadhya is by Sadhana. This course gives us clarity on Sadhya so the path or the Sadhana also becomes clear, it teaches us how to apply ourselves such that we become Happiness. This can happen through Jnana or insight. When what we are taught makes sense to us, we will live it. We began our course in September with evolving:

1. Honesty (2:7): To be honest whether we want to evolve or not
2. Simplify ( 8:24): Simplify all aspects of us outside and inside so that there is a single purpose: “To be Happiness”
3. Aloneness (13:10): Be with yourself more
4. Even worst person can become Happiness (4:36)

October was focused on deciding:

1. 18: 37: Decide for the Long term because we want long term happiness
2. 4:39: Have faith in yourself, trust your decision making
3. 4:34: We should think WWW (what would the wise do?) and imitate that
4. 2:37: Make a decision and learn from it

November was focused on communicating:

1. 14: 17: This verse focused on Gunas, when we know what is going in ours and in others minds, we can adapt
2. 17:15 : Specifics on how to speak, truthful, beautiful, beneficial and measured
3. 3:21: This verse where there are leaders there are followers and vice versa. Leaders have to be extremely responsible
4. 2:54: Prince Arjuna asks Bhagwan Krishna how does an enlightened person think, speak, sit, walk. We should aspire to communicate like God/Brahman. By doing so, communication goes beyond words and action

December focuses on relating:

Chapter 6 verse 9: Basis for the chapter is Dhyana. In the eighth verse, Bhagwan tells Arjuna that when someones knows how to contemplate, they see dirt, stone and gold as equal at the fundamental level, albeit different functionally.

In verse 9, it is said that one who knows how to contemplate, can relate with all types of people. One whose personality is calm, relates with all types of people (Good, bad and ugly).

Vivekji used the comparison of “Good, Bad and the ugly” to explain this concept.

The person who is ugly inside, is a “Paapi”. He goes against the scripture. He is irresponsible and unhappy. Living with such people is most difficult. Easier than that is “Ari” (enemy), one who perpetually torments you even when you don’t harm them (upon internalizing we realize that this enemy is none other than our mind). Next in the list is “Dvesha”. This is someone who harms you because you harm them. Next is the category of bad: “Udaseena” is someone who doesn’t care. They are not apathetic but ignorant. Above that in the bad category is “Madhyasta” is one who wishes well for both parties, one who is non-partisan. “Bandhu” comes next, are the highest of the bad category. They are the ones who care for you because they have to. In the category of the good come “Mitra”, they care for you even though they don’t have to. They are far easier to relate to. “Suhrut” is one who is large-hearted, one who gives with no expectations. Easiest kind of people to relate to are “Sadhu”, one who is for the scripture. They are responsible and Happy. These are 9 broad categories of people, there are other kinds of people too. When we know that we sympathize more and not generalize and engage in active listening.

Chapter 7 verse 7: Bhagwan says that in reference to Him, there is none that is higher or deeper at all. Bhagwan calls Arjuna as “Dhananjaya”, one who has conquered greed without hoarding wealth. Bhagwan says all of this is fixed on Him. He is the thread that binds all these pearls (in this case pearls refer to people) meaning all people are connected by God. The reason why a pearl is being used in this analogy is that just like a pearl we are natural and we can’t see what is inside of us and we cannot see the thread that binds us all. If it were a see through material like diamond, then we could see that thread connecting us. We can apply the teaching of this verse by having an insight that when we see people around us, they have come to our lives for a purpose, whether to make our lives easier/harder, long term or short term. Whenever we see someone’s skin (physical level), we should have the insight of Karma, especially with our family. Remind ourselves that this is our Karma playing out. When we interact with people (see them at mental level), we should have the insight to focus on their strengths and what they have given or done for us (Gunas). Finally, deeper than body and mind is the spirit or Atman. When we see that, we should have the insight that the presence in the people around us is also the presence in us. Namaste means “Namah Te”: We are one! In Sanskrit, this would be Satta…tune into their existence!

Chapter 12 verse 15: Vivekji reminded us that this is one of the shortest chapters in the Gita and is taught to kids to help them to sleep.

This verse focuses on those who does not agitate the world and one who is not agitated by the world and those that are free from elation, depression, fear and agitation. There is only one way not to agitate others…by being responsible, following Dharma. The only people such Dharmic people can agitate are those that are irresponsible. Similarly, when we follow Dharma, we are not agitated by others. That is the power of being responsible. Fear follows elation (fear of losing that elated state). Feeling of agitation comes with the feeling of depression (dejection, sadness). The precursor to being loving is being accepting. If we are accepting, two vices go away. Once who is accepting is never annoyed and angry. Bhagwan says one who is responsible and accepting, is dear to Him!

Chapter 3 verse 11: This section in Shrimad Gita talks about dedication, community, synergy. Bhagwan Krishna tells Prince Arjuna that the way of worship the Devas is to engage in Yagna. Yagna here means dedication and Deva here means the multiverse/humanity (not just society, community, family, individuality). When we are dedicated to humanity, it will nourish and support us. Humanity will give us what we want and need…Happiness! When we are dedicated, we have to give up everything inside…not outside. The dependence, projection has to given up, because when these get thrown out, the ego goes as well. When that happens, Happiness is achieved. This is cooperation and synergy. By engaging in such dedication, we will be established in Shreya (long term) Happiness.

Swami Tejomayananda has shared the difference between weak knowledge and strong knowledge as follows: “Weak knowledge is where we know what to do but we are unable to do it. Strong knowledge is where we know what to do and we are able to do it”. Strong knowledge can be expressed as conviction. For our self reflection, we should analyse “What do we have convictions in/towards?”

The last verse we studied focused on speaking. If one speaks well, then one does not need to speak! If they speak well, it means they are also thinking well. The more poorly we communicate, the more we will have to speak and communicate.

In the year 2009, in the overseas Acharyas conference, Vivekji shared that this is the shloka which Vivekji picked to speak about.

Chapter 3, verse 21: “Shreshtaha” means one who is the best and “Aacharati” means their behaviour. “Yat Yat” means whatever/whenever (any and all behaviors of the best person). Behaviors are that which is “seen”. This subtly shows that the more egotistical one is, the more they need to see action, the more they need to see proof/evidence. The less egotistical one is, one believes more and has more faith. We need to understand if we are the one who needs to see behavior or can we be one who hears/listens and has belief and faith.

Whatever the best person does, so will the common people. In any sociological experience, 5% of people become leaders and 95% become followers. So we have “Janaha”(people) and “Sreshtaha” (best person). The way to determine who is the best is — the one who is most independent. Only one who is independent can help others also to be independent. So Vivekji said that, whenever we need to bring auspiciousness in our life, the person who should commence that should be one who is “independent” because they are “Sreshta”. Whatever the best person does becomes the authority/benchmark for people. The best person demonstrates the possibility of being independently joyous. Despite the context, the best can be independently joyous.

In the prior shloka (Chapter 3, verse 20), Bhagavan Krishna tells Arjuna that Raja Janaka who had the most responsibilities was also the most joyous. Once when Raja Janaka was in Satsang and one of his palaces was burning down, he just said “so what, I am in Satsang” !

When people see that even in a rough context it is possible for one to be joyous, then they also start to live like that. Thats is “Loka Sangraha”. In Chapter 3 verse 20, Raja Janaka is described as someone who needs nothing from the world yet gives everything to the world, He is engaged in Loka Sangraha. He acts for the welfare of the world. We should ask ourselves if we are directly engaged in Loka Sangraha. If yes, that would be the best use of our life. Then the people around us will be living that way too!

Swami Tejomayananda has shared that “if everyone around you is smiling there is a good possibility that you are the cause for their smiling and if everyone around is miserable, there is a good possibility that you are the cause of their misery”.

Chapter 2, verse 54: “Sthitha” means Standing/firm/changeless. “Prajna” means knowledge. When knowledge is Sthitha, it is called wisdom. Prince Arjuna asks Bhagavan Krishna to describe to him that person who despite the context perpetually changing, their content does not change.

Samadhi means well and fully placed. So Prince Arjuna is asking Bhagavan Krishna how do those who have their mind well and fully placed (those who are independently joyous) think? How do they speak? and How do they sit and walk?

This becomes the introduction for the rest of this chapter where Bhagavan Krishna describes an enlightened person.

The ideal way to communicate is to understand the person we want to communicate with. When we can intellectually understand one who is enlightened, then we start to follow the same thinking, speaking and acting and that becomes our map. We don’t have to work hard to communicate with ourselves. For someone who is enlightened, they feel every being is them. So they become the best communicators.With their actions they would know how to act with other people in every context, they would know how to speak to everyone in every context and most deeply, they would simply know what others are thinking about and be able to help them with their own thoughts.

Vivekji quoted an incident about a senior member of the Chinmaya Mission who knew Gurudev Swami Chinmayananda well. She had a question on which she had reflected a lot and wanted to ask Gurudev but did not get a chance. When Gurudev was walking from the discourse hall to the car, He looked at her and said “ask me your question”! She did not have that question anymore and He just smiled at her! He knew she had a question and He answered her question without either of them having to open their mouth!

Our communication is not to become richer and more powerful, but it is to relieve others of their stress and anxiety. This is only possible if we are so in tune with our oneness that we can feel that oneness with others.

We have explored gems on evolving, deciding and are presently studying gems that give us messages on communicating. First of the gems in communicating was in Chapter 14, verse 17. Vivekji shared a wonderful quote on communication: “A leader is not one who only stands up to speak but also one who sits down to listen”! Tamasic personalities are lazy and tend to have an inferiority complex and their default is to not communicate (they don’t speak or look people in the eye). Rajasic people are those who speak that comes out of a superiority complex. Sattvic people who have calmness within know when not to speak and when to speak. Some examples from our scriptures include Kumbhakarana (Tamasic), Ravana was rajasic as he always talked and was not willing to listen to advice. Vibheeshana was an example of a Sattvic person who knew when to speak and advised Ravana against his actions when no one else dared to do so. Beyond the three gunas, is when one is tuned with their Adhyatma, inner Self. Those who are in tune with their inner Self are actually in tune with the entire creation. For an enlightened person, ethics don’t apply. For one who has surpassed the gunas, there are no rules of communication. Most of their communication is without speaking…such people can make others feel what they need to feel.

Chapter 17, verse 15: The first quarter of the verse states that we should not bother/ disturb people with our speech. Ears are the most powerful sense we have. Eyes are limited in their capacity to see far away objects but through ears we can know and learn or these objects thereby giving us as if we have had an experience of them. That is why our scriptures are known as “Shruti”. Sanatana Dharma is still thriving thanks primarily to this oral tradition. Hence the emphasis on good speech that does not bother people. “Anudvegakaram” word can be split into A-dukha (good space or happiness). There is enough sadness in our society, we should therefore be vigilant of our conduct through our words. When we bother others, it means that we are bothered ourselves.

How do we go about not bothering others? Our words should be the following:

1. Sathya: Truthful. This can be incorporated into our communication is to exaggerate less (especially when speaking to a diverse group of audience)

2. Priya: Beautiful. We can practice this by being less standoff-ish. Being stand off ish makes our tone quite ugly and jarring and the implication of that is we don’t have to say sorry so much and other people don’t have to say to say that you are forgiven so much.

3. Hitha: Useful. We can practice this by complaining less. When most of the time people don’t act on our complaints, the complaints become useless for everyone.

With the above-mentioned framework prescribed for the means to communicate, we should engage in analysis and implementing this framework (described in the third quarter). Self analysis (Svadhyaya) and Self practice (Abhyasa) are the terms used to encourage us to keep analyzing time and again. This process is what is known as “reconciliation”. Just like after a meeting in a work place setting, we reconcile and summarize the main thoughts and action items. In the absence of reconciliation, meeting becomes fruitless and wastage of everyone’s time. We should find our own parameters to see if we are incorporating these frameworks into our own day to day communications. Vivekji shared with the class how He grades himself (as a percentage as to how in-tuned He was with what He wanted to share) after every formal discourse based on how he assesses Himself. He encouraged us to use His system or develop one that works for us. He shared that For His system of grading: 60% is garbage, 70% is going (it happened but nothing memorable), 80% is good and 90% is Great (in secular sense) and Gurudev (faith based sense). All of this is a form of Samskrithi, where we are living intentionally, carefully and meaningfully and are poised for evolution. People who act in a random way are playing out a form of Vikrithi, which is destruction of who they are.

All these practices are called Tapa (last quarter of the verse), burning of comfort zone and complacency. This is called discipline of speech. According to our shastras, the first leader who organized urban development was King Prithu. Raja Prithu’s style of speaking to his subjects is described in Shrimad Bhagwatam (Skanda 4: Adhyaya 22: Shloka 17). Listening to the king speak like this, all the listeners had smiles on their faces and they then responded. An ideal communicator should speak like this:

1. Saram: Essential. This is like Sathya

2. Sushtu: Relevant. This is Hitha

3. Mitam: Measured. They know when to speak, how much to speak, etc.

4. Madhu: Sweet. This is Priya

In October, we focused on Applied Gita in “deciding”. To be an awesome decision maker, one has to be “Dheera”. Dheera means deep. One who is deep knows their value system, their Dharma. Because they are deep and solid, the context around them adapts to them. If the context does not adapt, then the deep person endures. The two virtues that come to one who applies Gita in deciding is that the context adapts to them, they do not compromise/succumb. Secondly they endure, whatever they cannot change.

In November, the focus is on applying Gita in “communicating”. From birth to death, we are ever communicating. If we think of all the acquaintances in our life who have become friends, it is through communicating. All of the deals and arguments in our life are also through communicating.

Chapter 14 Verse 17: The focus of chapter 14 is the Gunas. Every aspect of us is subject to the gunas (ropes). These ropes pull us up or sideways or down! If I have to communicate with someone, I have to first know “me” and how I am feeling, and that will be an asset to getting to know the other person (Maavidvishaavahai). When we understand ourselves, we will understand others.

From “Satva”, “Jnana” (knowledge) is born. “Satvaat” means like “Sat”. “Sat” means existence at the absolute level. At a relative level, “Sat” means nobility. If my lifestyle is like existence, which means solid/firm/connected, then we come to develop “Jnana”, meaning mind becomes quiet. With the quietude of our mind, we can naturally empathize more. The more I tune into my spirit the more I can tune into your spirit. “Sattva” does not come fast, it comes slowly, “Sattva” is evolving. Our whole lifestyle has to be like Sat — solid/noble. To develop “Sattva”, we should simplify our lifestyle, and we will know ourselves better.

If one is “Rajasic”(aggressive), then what they feel or express is “Lobha” (greed). In the context of communication, “Lobha” is really the sense of exchange. A greedy person wants to get but wants to give less. It is the mentality of exchange. But when it comes to people, it is not an exchange but it becomes expectation. “Lobha” is highlighted as expectation. Lobha leads to “Moha”. Moha is confusion or distortion. When someone has an expectation of another person or group of people, all that they say or do or hear is distorted. This happens when we live an aggressive lifestyle. All input and output is distorted.

“TamasaH” is darkness/laziness. When one is lazy, there is “Pramaada” or carelessness. Inadvertance is like death itself (as mentioned by Acharya Shankara in Viveka Choodamani).

Tamas is like apathy, Rajas would be like sympathy and Sattva would be empathy.

Stones, plants and animals all live by “Prakrti”. Nature is their control system. Humans are the only part of creation that is not subject to Prakrti. The control system has be lifted from humans to see if we are matured enough and if we are evolved enough. Those who live by Tamas or Rajas, that is called “Vikruti”. They devolve to be animalistic in how they interact with others. Those who are not inadvertant, those who are careful/Saathvik, is called “Samskruti”. That is how they refine themselves to not be human but divine! It requires intentional living to not devolve, to not give into Vikruti.

Ignorance/inadvertance/confusion is because of laziness within oneself, animalistic, plant like tendency to go by our default. We are creating our default, with every thought word and action.

Srimad Bhagavad Gita is a Adhyatma Shastra (from the perspective of the Atma or connecting with the spirit). From that perspective we don’t objectify any part of creation, we have to feel that subjective connection. We should be able to feel that light, existence and awareness in ourself , and from that perspective communicating becomes natural and easy. Those who are enlightened are able to communicate with all creatures because they are tuned into their AdhyAtma. The more we know how we feel, the more we can work smart with communicating with others.

Most of us are confused (Moha) and we look to each other for resolution of this confusion. However, since everyone we look to are confused themselves, confusion gets compounded. We, as seekers, are fortunate are guided by God! Gita is the direct guidance by Bhagwan Krishna. If we apply it to our lives, all the confusion will disappear. Rishi Vidura, in a relative way, is that guidance and when not applied, meaning when the guidance is not present, our fate becomes that of the Kauravas. When applied, our fate becomes that of the Pandavas.

Recap of last month’s classes (focus on evolving):

1. Chapter 2, verse 7: Focus was Honesty. Honesty regarding our intention to evolve or not. Are we ready to be independent of our family for the sake of enlightenment?
2. Chapter 8, verse 24: Following the path of the Sun and not the path of the moon is advised. Path of the Sun is independent and that of the moon is dependent. In a tactile sense, those who live by the Sun live by values and those who live by the moon live by valuables. Values bring simplicity to our lives. Simplicity is a prerequisite to evolve.
3. Chapter 13, verse 10: We have to enjoy being in solitude so we can think. This is creating space in our life to evolve.
4. Chapter 4, verse 36: Bhagwan tells Arjuna that even the most devolved person, when practices what he is saying, can become enlightened.

Recap of this month’s classes (focus on deciding):

1. Chapter 18, verse 37: Focus was long term. Pleasure is easy in the beginning and hard in the end. Peace, on the other hand, in the beginning is hard but in the end is easy. Long term thinking is a factor in decision making.
2. Chapter 4, verse 39: Focus was about being careful. Careful person processes everything carefully, by inputting and outputting in an efficient and effective way.
3. Chapter 4, verse 34: Some decisions can be too difficult and subtle. WWW (What would the wise do) should be considered. Prostrate (form of respect), question (form of love) and serve (form of reverence). Serving one’s Guru is to become like Him (not become The Guru). If you become The Guru, the ego has found a new field to play about. Guruji always says “I am not in His shoes, I am at His feet”. When we are more introspective about what and who we are, we come to appreciate how privileged we are. We then become an advocate of the gift we have received. A form of reverence to the Guru is to do the same work He/She is doing.

Chapter 2, verse 37: Bhagwan Krishna says to Arjuna that if you die in the battlefield, you will attain the Heavens.The terminology used has to be adapted as per the context. The implication is that if you made the wrong decision, you will learn from it. And really, if you are growing and evolving from it…it is not a wrong decision at all and you stop being afraid of trying. You separate sorrow from failure.

There is a famous Chinese painting where three rishis are tasting Vinegar. First one is Confucius who has a sour look on his face. His message was that living is difficult, second person who has bitter look on his face is Gautama Buddha believed that sorrow is everywhere and the last one who has a sweet look on his face is Lao Tsu preached Taoism and the main teaching there is that we should learn from our past and therefore all that happens is sweet as long as we learn and grow.

Bhagwan says to Arjuna that if he wins the war, he gets to enjoy the biggest kingdom in the world. Bhagwan encourages Arjuna in three levels:

1. “Engage in being a warrior by knowing vastness, infinity. Know that noone is born or dead.
2. Engage in being a warrior, know change. We are constantly changing, so this war is catalyst for change, so engage in the war.
3. Know responsibilities. You are the best warrior, so you need to fulfill that responsibility. The pain of pushing forward is less than the pain of giving up”

So on a tactile level, we have to decide! If are wrong, we learn and we are right we enjoy!

Bhagwan urges Arjuna to stand up. He is the son of Devi Kunti, who has had the hardest life. Just like she keeps moving despite her hard life, He tells Arjuna to get up and move forward. Indecision is stagnation. Follow Dharma and be decisive. We need to fight on with decisiveness. Swami Tejomayanada says that Dharma is a value system. Training has to be tested. Training, testing, truth! You lose by not deciding, you win by deciding!

In the month of October we are focusing on Applied Gita in “deciding”.The first shloka we studied this month (Chapter 18, verse 37) was about focusing on the long term — “think long term”.

The next shloka (Chapter 4, verse 39) we explored was about processing (input, process and output). “Chit” is awareness, be aware. The more we tune into “Chit” or awareness , this is what is feels like-

1. We simplify our lifestyle
2. Simplicity evolves to caring
3. Evolution of caring is to be focused
4. Evolution of focus is to be aware

Some decisions are more difficult than others, some more subtle than others. What do we do when we have to make a tough and subtle decision is explored in Chapter 4 verse 34.

Chapter 4, Verse 34: This shloka is the seed for Viveka Choodamani. “Know” that you will be able to make this subtle decision, “know” that you will be able to appreciate who you are and what you can do through “Pranipaatena”.

“Pranipaatena” means prostrating. Prostration according to Acharya Shankara in Shiva Manasa Puja should be Sashtanga (with eight limbs, with the eighth being the forehead or mind). This is a physical reminder to mentally respect whom we are prostrating to.Where there is respect, there is an openness.

“Pari” means complete and “Prashna” means question. One should ask whatever is on the mind — don’t wait ! In Prashna Upanishad, students come to the Ashram to ask the Guru questions about happiness and life. The Guru shares with them that they should live there for a year and then ask the question, and that the Guru would answer if He knew the answer! “Pariprashnena” means we have to put in our maximum effort to let go of doubts.Efforts have to be put so that the holes of the mind are plugged in, and so when the answer comes, it does not leak out. Prostration is at the body level while reflection is at the mind level.

Before asking a question, we should ensure that we are doubtless about the question. Vivekji mentioned that 95% of the time, we will find the answer ourselves if we reflect like that ! Vedanta requires time, evolution happens inside and is slow.

“Sevaya” is to serve. Service should be what the Guru wants for us and not what we want for ourselves or the Guru. Sevaya can be replaced by the word “Upasana”. “Upa” means near and “Asana” means to sit. When we sit near the Guru, we come to understand and appreciate what the Guru is seeing. This is only possible by having that reverence (respect and love). Reverence is at the intellect level. Someone with a reverential intellect lets go of what they want and is focusing on who they are worshiping and trying to understand and appreciate!

When Bhagavan Krishna finishes his study with Rishi Sandeepany, Bhagavan asks the Rishi what Gurudakshina He should give. Rishi Sandeepany’s wife asks for her son to be brought back to life and Bhagavan does that. The implication here is that when it comes to Dakshina we give what we want and not what the Guru wants or what the Guru wants for us.

When we want to be able to make a decision and when we want to know the “truth”, the one who knows how to make decisions and one who knows the truth will train us on “how to think”. Learning “what” to think is context based, learning “how” to think is content based. When we learn how to think, then we internalize things, and can handle any condition and environment. When we have a difficult/subtle decision to make, we should ask ourselves — “WWW” — What Would the Wise do ?

The Jnaanis/decision-makers/those who know the Absolute, they have seen what we have not seen and so they can guide us in a way that no one else can!

Avatara means “the one who descends” or “one who manifests”. In Sanatana Dharma, there are four categories of Avataras.

1. Karma Avatara
2. Jnaana Avataara
3. Viveka Avataara
4. Dharma Avataara

Karma Avataara is when the creator manifests to do a particular work and then unmanifests. Example — Bhagavan Varaaha.

Jnaana Avataara is when the creator manifests as an enlightened being. Jnaana Avataaras tend to be different from the rest, and outside of society. Example — Bhagavan Dattatreya.

Viveka Avataara is when the creator manifests in creations to teach people and leave a legacy. Example — Rishi Kapila. Rishi Kapila enlightened HIs mother. The greatest gift we can give our parents or anyone related to us is to be enlightened! The reason is that an enlightened person takes with them many many of the Vasanas of all those connected to them.

Dharma Avataara is one who lives in society like us but does so with cheer and contentment. Bhagavan Rama and Bhagavan Krishna are Dharma Avataaras, and all that they do teaches us “how to think” and how to make decisions!