Discussions and queries related to Foundation Mentor Program - Mahua ji

Chapter 4 in Bhagavad Gita talks about importance of having a guru. How does one go about obtaining a guru

Hello everyone,

I'm currently enrolled in the Bhagavad Gita online course and have been reflecting deeply on its teachings, particularly regarding the concept of the three gunas (sattva, rajas, and tamas) and their influence on our nature and actions. I'm intrigued by how these teachings apply to our modern choices, especially in selecting a suitable occupation.

In Chapter 18, verses 41-44, the Gita outlines the duties of the different varnas (classes) based on the predominance of gunas. This got me thinking about the contemporary relevance of these teachings. In today's world, where the notion of 'free choice' in careers is prevalent, how do we reconcile this with the Gita's guidance on aligning our occupation with our inherent guna composition?

Additionally, I'm curious about how the Gita addresses the concept of vasanas (subtle impressions of past actions and experiences) and their depletion through following one's swadharma (own duty). How does this align with the idea of pursuing an occupation that might not traditionally align with our guna composition but feels personally fulfilling?

I would greatly appreciate any insights or interpretations from the course materials or your personal studies on how we can apply these teachings to find a fulfilling occupation in today's context, where there is often a mismatch between our inherent nature and our chosen profession.

Thank you for your guidance.

If Brahman (Consciousness) that ever exist without being created by a creator. Why can't it be the universe can also exist without a creator ?

For example : In the dream state, there is a dream world and a dream body. Of course everything is happening in waking mind, which we will come to know after waking up.

Now contrast it with the waking state, there is a waking world and a waking body, Let awakening lead us to the higher state of consciousness.

When dream state can exists without Ishwara, Why can't in the waking state ? Where does Ishwara fit into picture ?

Hello everyone,

I'm currently enrolled in the Bhagavad Gita online course and have been reflecting deeply on its teachings, particularly regarding the concept of the three gunas (sattva, rajas, and tamas) and their influence on our nature and actions. I'm intrigued by how these teachings apply to our modern choices, especially in selecting a suitable occupation.

In Chapter 18, verses 41-44, the Gita outlines the duties of the different varnas (classes) based on the predominance of gunas. This got me thinking about the contemporary relevance of these teachings. In today's world, where the notion of 'free choice' in careers is prevalent, how do we reconcile this with the Gita's guidance on aligning our occupation with our inherent guna composition?

Additionally, I'm curious about how the Gita addresses the concept of vasanas (subtle impressions of past actions and experiences) and their depletion through following one's swadharma (own duty). How does this align with the idea of pursuing an occupation that might not traditionally align with our guna composition but feels personally fulfilling?

I would greatly appreciate any insights or interpretations from the course materials or your personal studies on how we can apply these teachings to find a fulfilling occupation in today's context, where there is often a mismatch between our inherent nature and our chosen profession.

Thank you for your guidance.

Hello...

I refer to the notes of Lesson 13.
Please explain how the "Prose Order" is derived.

Thank you.

Hey there, I was following the MGML course with dedication but my MBA semester exams are coming soon. I won't be able to study GITA for the entire month of November which means I'll be one-month late in completing the course.

Will I still have access to the course?

Hari Om,

My query is related to the section on Avasthatraya – The Three States of Experience.

Reference: Video 2, between 15 and 20 minutes

If, during the deep sleep state, I am ignorant, how can I (or what makes me) recall that I had the experience of deep sleep or of the state of bliss?

Hello,

At the end of lesson 1 there is an exercise given. Do we have to print it and practise writing the svarah and akshars and conjunct letters or do we need to upload our answer sheets also after practice?

Thank you.

Its was said that Sattvik ahara leads to chitta shuddhi eventually . In this connection Also it was stated that non vegetarian food etc though nutritious is bad as it affects the mind. In Bengal Fish is offered as prasad to Godess Durga and during Durga puja and even otherwise eating fish is considered good. In fact only the widows are barred from eating non vegetarian food. Similarly during Kali Puja Goat is sacrificed in kali temple and eaten as prasad later. So how is this explained and what is the meaning behind this?

In the Chapter 1 , 41 and 42 slokas Arjuna explains the results of the war in terms of family dynasty destruction and respective sastra rituals will be lost and there is possibility of Kula shayam.

Curious to know, anywhere in gita(18 chapters) does Krisha answered this doubt or directed the right path for this issue.

Please help.

1. Reflect on verses 15,16 and 17 on the mood of the seeker while chanting these prayers.

2. What does the upanisad want to convey by the description of the above verses?

1. What does the upaniṣad refer to as vidyā and avidyā in verses 9 to 11?

2. Why does the upaniṣad ask the practitioner to combine vidyā and avidyā?

3. What is the maximum result gained by combination of vidyā and avidyā? How does it compare to the result of īśāvāsyam idaṁ sarvam enumerated in verse 1?

4.What does the upaniṣad refer to as sambhuti and asambhuti-upāsanā in verses 12 to 14?

5.Why does the upaniṣad ask the practitioner to combine sambhuti and asambhuti-upāsanā?

6.What is the maximum result gained by combination of sambhuti and asambhuti-upāsanā? How does it compare to the result of īśāvāsyam idaṁ sarvam enumerated in verse 1?

1. Reflect on iṣṭa- and pūrta-karmas.
2. Reflect on what can be achieved through karma and upāsanā?
3. Reflect ahaṅgraha-upāsanā and its result.

1. Reflect the fruit of the Knowledge of īśāvāsyam idaṁ sarvam as per verses 6 and 7.
2. Reflect which terms in verse 8 negate the Self being free of the gross, subtle and causal bodies.
3. Why does the upaniṣad begin the discussion of karma and upāsanā? What does the upaniṣad want to show by this discussion?

1. How does the Self move and not move?
2. How is the Self both far and near?
3. How is delusion and sorrow ended, as per the upaniṣad in verse 7?

1. Reflect the apparent contradictions made by the upaniṣad in verse 4? What are the reasons the upaniṣad presents these contradictions?

2. How is the Self faster than the mind? Which components of the mind does the Self overtake?

3. Who is referred to as ‘Mātariśva’ in verse 4 and how? What is its function?

Hari Om,

In Lesson 22.2, Significance of Om, it is said that sound is property of space. However, we know that sound cannot travel in space (i.e. vacuum) . Sound needs a medium (like air).
Given this, could you please elaborate how is Sound considered as property of Space?

Also, can we say that air can be perceived with sense of smell as well given that we experience various kinds of smells in the air itself?

Dhanyavaad.

1. How and why is karma-yoga the bridge between pravṛtti and nivṛtti-margas?
2. What is meant by killing the Self and what is its result? Why are asura-loka said to be in blinding darkness?

Hari Om!

5th question in the lesson 22 is as follows:

Externally it appears that both the ajñānin and the Jñānin suffer. In this context which of the following are true?

d.)The ajñānin gives validity to the suffering by the ahaṅkāra; not so the Jñānin. ✘

Could you please explain why this option is wrong for the above question?

Thank you..

Hari Om

While typing directly in the discussion box or while copy pasting from notes,
I am facing problems with spacing & number.
The text comes together as one block without space or next line.
Can somebody help me with this?

Thanks

1. Why should one have the notion of īśāvāsyam idaṁ sarvam and what is its result?
2. For whom does the upaniṣad prescribe duty to be performed and why?
3. How is kurvan eva (verse 2) indicating niṣkāma-karma?

1. Why should the mantras of Īśāvāsya-upaniṣad not be considered as part of karma?
2. Reflect how īśāvāsyam idaṁ sarvam is to be done.
3. Why is īśāvāsyam idaṁ sarvam not a mental upāsanā?

2.Those of us who ignore the SELF which is all pervading and are satiated
by naama, Rupa and karma and revel in Indriya and Indriya Bhoga are said to have killed the Self.
The result of this is that they will take embodiments known as asuras.
They are said to be in blinding darkness as they are covered in
anaathmani athma budhi and jagadhi
satya budhi.

1.Pravritti maarga is prescribed when one doesn’t have the relevant qualifications to follow the Nivritti
maarga.
In Pravritti maarga there are 5 varieties of Karma spoken about.
If one wants to make Pravritti maarga
as a saadhana, only Nithya and Naimithika karma should be taken up.
That too unless one performs these duties offering them to a higher altar and accepting the results with equanimity( this is Karma yoga),
ones mind will be tossed around.
The mind being what it is requires
has to hold on to a higher support.
When one thus performs one’s duties
in Karma Yoga attitude the Mind and
intellect become purified and single pointed and become a fit instrument to walk the Nivritti maarga. Hence
Karma yoga is considered as the bridge between Pravritti and Nivritti
maarga.

I have taken a few courses: Foundations of vedanta, Upanishads etc. So far I had understood - atma is ever present, death and rebirth is like change of clothes, upadis make it appear limited etc. But what is meant by "atma hatya" in Sloka that swamiji taught yesterday? Can Atma really be "killed"? I am a bit confused now. Would appreciate someone to chime in and help understand.

Hari Om!

I took the lesson 17 from Advanced Vedanta course, for question #7, one of the options given was,

7: Choose the correct statements:

□ Jīva = Microcosm conditioning - Sat–Cit–Ānanda Principle

Above option was also shown as correct response as per answer sheet.

Can you please clarify how this is correct.

Thank you so much.

Reflection 2.

1.one should have the notion of isaavasyam idam saravam…,in order to protect one’s Self. The result is
that one is protected from samsara
and samsara kaarya…..one is protected from ignorance and it’s effects. Everything that is seen is seen
as me myself, in my True nature. Ahameva idam sarvam.

1. When one lacks interest in walking the path of knowledge and also lacks the relevant qualifications required to walk this path(nivritti maarga), the Upanishad prescribes duty to be performed(pravritti maarga).By the dedicated performance of one’s duty, one starts purifying the mind(performance of duty has the power to purify the mind keeping raga Dvesha at bay).The mind then starts inquiring (vichaara) . Through Vichaara one starts moving towards Karmayoga,having developed ishwaraarpana budhi and Prasada budhi.The mind then starts developing the qualifications necessary to walk the path of knowledge( nivritti maarga).

3.As kurgan eva, dedicated performance of one’s duty, helps to cultivate the relevant qualities in the
mind to perform Karma yoga, which
then produces nishkaama karma

Reflection 2.

1.one should have the notion of isaavasyam idam saravam…,in order to protect one’s Self. The result is
that one is protected from samsara
and samsara kaarya…..one is protected from ignorance and it’s effects. Everything that is seen is seen
as me myself, in my True nature. Ahameva idam sarvam.

1. When one lacks interest in walking the path of knowledge and also lacks the relevant qualifications required to walk this path(nivritti maarga), the Upanishad prescribes duty to be performed(pravritti maarga).By the dedicated performance of one’s duty, one starts purifying the mind(performance of duty has the power to purify the mind keeping raga Dvesha at bay).The mind then starts inquiring (vichaara) . Through Vichaara one starts moving towards Karmayoga,having developed ishwaraarpana budhi and Prasada budhi.The mind then starts developing the qualifications necessary to walk the path of knowledge( nivritti maarga).

3.As kurgan eva, dedicated performance of one’s duty, helps to cultivate the relevant qualities in the
mind to perform Karma yoga, which
then produces nishkaama karma