In this unique discourse, Swamiji discusses some of the concepts presented in Bhagavad Gita. He lucidly presents and discusses Sankhya Yoga and Karma Yoga.
Swamiji says that Krishna first exposed Sankhya Yoga or Jnana yoga in chapter 2 in which the ever-present, immortal Soul is spoken about. The Soul is the Revealer of all, yet untainted by anything. In Chapter 3, Krishna spoke about Karma yoga.
Arjuna wanted to know why Krishna was asking him to fight the war when Jnana Yoga seemed more preferable. In reply, Krishna said that the paths of Jnana Yoga and Karma Yoga have the same destination. But one must follow the one suitable to one’s temperament and qualifications.
Jnana Nishtha (the exclusive knowledge pursuit) requires listening, rumination and contemplation on the Truth, to discover that it is all-pervading. Whereas, Karma Yoga is the attitude of divinizing outward actions as well as mental actions. Bhagavad Gita emphasizes that interactions do not hinder spiritual growth but are a means of purification and ultimate liberation.
Swamiji explains the concept of samatva quoting from different chapters of Bhagavad Gita. How to attain samatva? Swamiji discusses the practical sadhana of attaining this lofty dimension.
Swamiji also touches upon the subject of tyaga or renunciation which is presented in the 18th Chapter. Real tyaga, Swamiji says, is relinquishing the mental responses to the objective results.
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Narayanashrama Tapovanam, an Ashram located in Thrissur, Kerala, embodies the unique tradition of Guru-shishya Parampara, disseminating Brahmavidya (Science of Self-knowledge) through regular classes, satsangs, and above all, through learning in the association of a realized spiritual master.
Those days, there were many rats staying in various pockets of the tiled roof. My room had a very low ceiling and I could even touch the roof tiles. At night, I would see big, big rats running around just near me.
I got back to my daily chores, but the scene remained in my mind – the old man’s wrinkled face, his gleaming eyes, the contentment he enjoyed, his refusal to accept more than ‘his minimum needs’! How many of us can take such a stand?
Bhakti is not so much in the worship with flowers, garlands, lamps or incense sticks. Neither it is in chanting His names and praises. It is verily in living and acting according to the wish of the Lord, pleasing Him, imbibing qualities and attitudes that He wants us to imbibe.