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.
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.
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?
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.
What does the upaniṣad refer to as vidyā and avidyā in verses 9 to 11?
Why does the upaniṣad ask the practitioner to combine vidyā and avidyā?
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?
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?
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?
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.
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.
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
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.
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
Hari Om, Killing the self means not having awarenessof the self Alma hate in this context means totally ignoring the self. The result is that we are blinded by ignorance and hence we are not free of the cycle of birth and death. Once again after our death in this realm we shall go into another asura Loka, all asura lokas are enveloped in the darkness of ignorance. Asura lokas are said to be in blinding darkness because they do not recognise the atma,unatma buddhi.