SRIMAD BHAGAVAD GITA: 11. Swami Advayananda.

Chinmaya Mission:

 April 29 at 4:27 AM.

Chinmaya Gurudham recently witnessed a transformative Jnana Yajna conducted from April 11th to 15th, 2025, by Swami Swatmananda on the topic “Shakti aur Safalta,” based on Leap to Liberty by Pujya Swami Swaroopananda. 

Through thought-provoking and practical discourses, he illuminated how inner strength, clarity of purpose, and devotion lead to lasting success. 

The sessions drew large audiences, deeply engaged by his impactful guidance. A special highlight was the Hanuman Jayanti celebration on April 12th at the Bankey Bihari Mandir, where devotees chanted 27 rounds of the Hanuman Chalisa in a deeply devotional atmosphere. 

The CHYK workshop on April 13th, themed “GPS – Growth, Purpose, and Swadharma,” offered youth valuable tools for self-discovery and meaningful living. 

An outreach session at Sucheta School on April 15th inspired students to cultivate discipline and responsibility. The yajna left everyone with renewed inspiration to live with strength, clarity, and devotion.

==========================================================================================================

Thursday 01, May 2025, 11:00.

2.3   THE GEETA PHILOSOPHY COMMENCES 

INTRODUCTION TO THE GEETA TEACHING 

Swami  Advayananda.

POST-11.

===========================================================================================================

PREFACE TO THE GEETA BHASHYA

 By Sri Adi Shankaracharyaji (around 8th century A.D.) 

Taken from his Bhashya (Commentary) 

=========================================================================================================

TWO BROAD HIGHWAYS ARE accepted in the Vedas for man’s spiritual growth: 

i) Nivritti Marga:

 This is the path of Brahma Jnana, also the subject matter of Vedanta, and the main teaching in the Geeta. This path is based on the principle of Vairagya or dispassion and leads one to liberation from Samsara or the cycle of births and deaths. It leads the aspirant to attain complete union with the Supreme Brahman, who is none other than one’s true Self. It is the path of pure spirituality, there being no reference to any religious observances, worship or performance of any duties. It is not against these practices; it is simply not determined by them. 

========================================================================================================

ii) Pravritti Marga:

 This is the path more commonly trod by mankind, as it is more within the common experience of most people. Whilst the Nivritti Marg is a path of renunciation, the Pravritti Marg is a path of involvement, engagement and enjoyment of the physical manifestations of this world. The path includes but is not restricted to the multitude of religious rites and rituals prescribed in the Vedas, the Karma or actions to be done or avoided, the various forms of Upasana or worship to be done to achieve various goals, even the heavenly worlds. This path in itself does not lead one to the goal set in Nivritti Marga, but its experience eventually makes one realize the futility of its impermanent goals. Thus, dispassion arises in an indirect way through it. 

It is said that the Nivritti Marga was taught to the 4 sages (Sanaka, etc) who were Sannyasis or renunciates, while the Pravritti Marga was taught to Grihastha householders such as Mareechi and Prajapati. 

The Cause and Solution of Arjuna’s Despondency:

 The Bhashya declares the cause to be Moha, delusion, from which arises Shoka, sorrow (and joy). These are fundamental causes of the endless wheel of Samsara. 

The root form taken by Moha is the thought “I belong to these” or “they belong to me”. The arguments that Arjuna has given arise from this delusion and sorrow. 

When the mind comes under the sway of Moha and Shoka, we see the kind of behaviour displayed by Arjuna. In the absence of a firm conviction of one’s duty, there arises either i) the desire to do the duty of others, or ii) one’s own duty is imperfectly done, with incorrect motives. 

Such behaviour, which ties one endlessly to the cycle of births and deaths, can be removed only through Brahma Jnana or knowledge of the Self. The knowledge, when properly understood with a pure and clear mind, naturally leads to detachment from the world, which amounts to Renunciation. Renunciation becomes the cornerstone of the solution that severs us from delusion. It may start with strong distaste for pleasure and end with renunciation of all duties (Sannyasa), according to the intensity of one’s desire for God. 

With this in mind, Sri Krishna begins His teaching in the Geeta with Brahma Jnana, without which no one can be freed from Samsara. 

***** 

Continued

==========================================================================================================