Introduction to Bhagavad Gita — Concluding Part 13 —– by Pujya Swami Dayananda

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Introduction to Bhagavad Gita

Namaskaar. We come to the concluding part of the wonderful, indepth study “Introduction to Bhagavad Gita” series based on the commentary of Pujya Swami Dayananda in his monumental work “Bhagavad Gita Home Study”, a classic work in 9 volumes. This is a set that is invaluable as a study guide to each and every student of the Bhagavad Gita, irrespective of age or level of understanding. There is something for everyone. Its a gift by Pujya Swamiji to us all, a gift for us to hand over to our family for generations to come.

I enjoyed and learnt a lot from sharing this series here, hope you benefited too. Grateful to Pujya Swamiji for making it possible for us to delve deep into the Gita through this study material.

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Introduction to Bhagavad Gita Part 12 —– by Pujya Swami Dayananda (in several parts)

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Introduction to Bhagavad Gita

Namaskaar. In this Part 12 of our ongoing series “introduction to Bhagavad Gita”, Pujya Swamiji explains a very important topic — the types of dialogues; which are good and useful, and which are to be avoided. This is most important and a very practical teaching for us because in our daily lives we always come across these situations. Some people arguing for the sake of it, some arguing with a one sided opinion, and only a select few who debate for sake of understanding and clarifying their doubts. These are people who have an open mid and are willing to consider opinions other than their own. This is an excellent opportunity for us all to learn these definitions which are beautifully explained in the Gita and Pujya Swamiji’s lucid commentary.

Introduction to Bhagavad Gita Part 11 —– by Pujya Swami Dayananda (in several parts)

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Introduction to Bhagavad Gita

Namaskaar. Continuing to Part 11

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THE GURU AS A RENUNCIATE
To be a sannyasi means that one already has the knowledge or is seeking it. Even as a householder, one is supposed to study in order to gain self-knowledge. Once a person becomes a sannyasi, he or she has no daily duties, except studying and teaching. Thus, in every village, you will find a few sannyasis coming and going, or permanently staying there, so that the society knows who knows what, just as we know who is a professor of mathematics and who is not. To do research in mathematics or electronics, we have no doubts about whom we should go to and which institution we should attend. There is, therefore, no problem in choosing a teacher for such knowledge in such a society.

Introduction to Bhagavad Gita Part 10 —– by Pujya Swami Dayananda (in several parts)

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Introduction to Bhagavad Gita

Namaskaar. Moving on to Part 10 of our ongoing series Introduction to Bhagavad Gita. Pujya Swamiji now explains in detail the Guru Shishya Paramparaa and how and why one should necessarily study the scriptures under a Guru, Teacher. So enjoyable and enlightening to read and learn in this way.

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UNDERSTANDING THE GITA
To know what the Glta says requires inquiry, vicara. In the introduction to his commentary on the Gita, Sankara says:

तदिदम् गितासास्त्रम् समस्त वेदार्थ सार संग्रहभूतम् दुर्विञेयार्थम्

tadidam gitaasastram samasta-veddrtha-sara-saragrahabutam durvijneyartham

The sense of the gita-sasatra, which is in the form of the essence of the meanings of all the words of the Vedas, is difficult to grasp.

तदर्थ आविषकरणाय अनेकैः विव्रुत् पद पदार्थ व्यक्यार्थ न्यायम् अपि अत्यन्त विरुद्ध अनेकार्थत्वेन लौकिकैः ग्रुह्यमाणम् उपलभ्य अहम् विवेकतः अर्थनिर्धारणार्थं संक्शेपतः विवरणं करिश्यमि

tadartha aviskaranaya anekaih vivrta pada padartha vakyartha nyayam api atyanta   viruddha anekdrthatvenala ukikaih grhyamanam upalabhya aham vivekatah arthanirdhdranarthamsa nksepatahv ivaranam
karisyymi.

By many commentators, in an effort to clearly expound its meaning, this has been expounded in the form of treatises that deal with the words of this text, the meanings of the words, the meanings of the sentences, the logic involved, etc. Seeing that they are fraught with vagueness and contradictions, in order to ascertain the correct meaning with due discrimination, I am writing this brief commentary.

Introduction to Bhagavad Gita Part 9 —– by Pujya Swami Dayananda (in several parts)

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Introduction to Bhagavad Gita

Namaskaar. Continuing with the wonderful Introduction to Bhagavad Gita by Pujya Swamiji in this our Part 9. This is a brilliant explanation of the Gita, why its considered a Pramana Grantha, its place in the Vedic teachings, its compliance with vedic laws and principles, its usefulness to us, its purpose and the beauty and validity of its teachings for each one of us. Not only are we all fortunate to have the great Gita as our guide but also Pujya Swamiji to explain to us the utility and beauty of this great treatise.

(Image courtesy Ted Schmidt of nevernotpresent.com)

Lord Krishna and Arjuna on the famous Chariot

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THE GITA AS A MEANS OF KNOWLEDGE
The Gita, of course, is not as voluminous as the Vedas, which contain all the Upanisads. The Upanisads are the original source book which is understood with the help of books like the Gita, since these books present the same material very cogently in an easily understood form. This is why the Gita is referred to as the gitasastra.

Introduction to Bhagavad Gita Part 8 —– by Pujya Swami Dayananda (in several parts)

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Introduction to Bhagavad Gita

Namaskaar. In this Part 8 of our ongoing series on “Introduction to Bhagavad Gita”, we continue with the very interesting discussion on “Pramaana” started in Part 7 of the commentary by Pujya Swami Dayananda who clarifies with several examples and some profound statements :

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HOW DO YOU PROVE THAT VEDANTA IS A PRAMANA
Vedanta cannot be disproved as a means of knowledge and it requires no proof other than self-validation. Let us suppose that a man who was born blind undergoes a new surgical procedure, at the age of thirty-five, that will enable him to see. The surgery is considered to be a success, there are no complications, and the doctors are convinced that the man will see. After removing the bandages, the doctor says, ‘Please open your eyes.’ But, keeping his eyes closed tightly, the man says, ‘Doctor, I will only open my eyes when you prove that I can see.’ What can the doctor do now? He is being asked to prove that the man’s eyes are a means of knowledge, that they are capable of sight. But how can he do that? He can only say, ‘I think you will be able to see. The surgery went very well and there is no reason why your eyes should not see.’ Even if the doctor forces the man’s eyes open, the only proof that he will be able to see is the sight registered by the eyes themselves.

Introduction to Bhagavad Gita Part 7 —– by Pujya Swami Dayananda (in several parts)

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Introduction to Bhagavad Gita

Namaskaar. In this Part 7 of the Introduction to Bhagavad Gita, Pujya Swamiji continues and takes up the topic of Ved Pramana, the basis for accepting the Vedas as the means of knowledge and ultimate authority in our daily lives, especially in the understanding of our own Self.

THOUGHTS NEED NOT BE ELIMINATED
This you must know. The enlightened mind is not brought about by the elimination of thoughts. Knowledge always comes because of an appropriate means of knowledge. There is no way of altering knowledge and there is no replacement for a means of knowledge. Therefore, what can be known by a given means of knowledge can be known only by that means of knowledge. There is no accommodation here. If you have to see a colour, what accommodation can there be? Only the eyes will see colour; your nose certainly will not. There is no other means for knowing colour except the eyes.

Because I cannot stumble upon my self, will I not remain ignorant in spite of anything I might do? And if so, might one not also ask, ‘is it not enough just to be a devotee? Why should I study all these books? Why should I have this knowledge? As a devotee, will I not gain moksa when I die?’

Introduction to Bhagavad Gita Part 6 —– by Pujya Swami Dayananda (in several parts)

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Introduction to Bhagavad Gita

Namaskaar. We move on with the series on Introduction to Bhagavad Gita by Pujya Swamiji. Very detailed explanation :

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MOKSA AS THE END IN LIFE
Given that everyone wants freedom from being a wanting person, everyone wants moksa. When it is put in this way, it looks as though moksa is just another end. In fact, it is not another end; it is the end, the end behind all ends. We refer to moksa as another end, another purusartha, only because people do not recognise it as the only end, even though they seek freedom from insecurity. Recognising this end is the culmination of one’s life; the end of samsara – insecurities and unhappiness.

The culmination of one’s life is not ageing; it is the ability to discern yourself as one who is secure and happy. This discerning is part of growing up. Once the fact that you are secure and happy has been discerned, even though you may continue in your various artha and kama pursuits, you have taken the necessary step for moksa. However small the step, the step has been made. Having ‘stepped into’ this teaching, the necessary step has been taken.

Introduction to Bhagavad Gita Part 5 —– by Pujya Swami Dayananda (in several parts)

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Introduction to Bhagavad Gita

Namaskaar. We continue with the brilliant explanation of Artha, Kama, Moksha by Pujya Swami Dayananda who has systematically set it all out for us in plain, simple language. In the very beginning of this part, Pujya Swamiji introduces a strange word ‘Gagabugan’ which he uses so often but which we will not find in any language dictionary….. simple because such a word doesn’t exist at all!! Its his jovial way of explaining Zero, Zilch, Nothingness, Fantasy or whatever…. as I see and understand it 🙂

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WHY DO I SEEK OUT SECURITIES AND PLEASURES?
Is kama for its own sake? Is it for the sake of pleasure? Is it just for fun? If so, then with it or without it, you are the same. You go for it just because you go for it. In other words, it is nothing more than a fancy. But is this really the case? Are artha and kama, which we are seeking in life, for their own sake or are they for myself? The Veda says that every object of my desire is for my sake alone – atmanastu kamaya sarvam priyam bhavati.’

We only desire that which we know. No one can desire an object that is unknown to him or her. None of you has a desire for ‘Gagabugan,’ for instance. An unknown Gagabugan cannot be an object of desire. In fact, there is no such thing as Gagabugan. No amount of coaxing will cause you to get into your car and go to buy Gagabugan. But, you always have a reason for getting into your car. Some desire is always being fulfilled. Thus, an unknown object does not become an object of desire.

Introduction to Bhagavad Gita Part 4 —– by Pujya Swami Dayananda (in several parts)

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Introduction to Bhagavad Gita

Namaskaar. We move on to Part 4 of the Introduction to Bhagavad Gita series by Pujya Swami Dayananda. You will agree with me that the concepts are explained so clearly and in such easy language with examples that the study actually becomes a pleasure.

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THE WORLD IS NOT THE CAUSE OF YOUR PROBLEMS To be displeased, then, requires nothing but yourself. It is not the world that displeases you; you are displeased with yourself. And whatever pleases you is going to be time-bound, all of which we will see as we study the eighteen chapters of the Bhagavadgita.

Because any kama, any pleasure, you pick up is limited by nature – in terms of time, content, and degree, the one who is displeased remains in spite of occasional moments of pleasure. Therefore, we have now discerned the problem to be the conclusion about myself that, ‘I am displeased.’ This is a fact that is not going to be altered just because I pick up moments of pleasure. That I am insecure does not change merely because I acquire or give up certain securities. Thus, the only solution is to see myself secure and pleased with myself. But how is it possible to do this?