Video Information:Month Of Awakening, 14.3.2020, Greater Noida, India
Context:
~ How to attain Brahma state?
~ How to act in the manner of sacrifice?
~ What is meaning of Adhayatm, Karma,Adhibhut and Adhidaiva?
~ Why do they prefix Adi here?
Music Credits: Milind Date
~~~~~
Context:
~ How to attain Brahma state?
~ How to act in the manner of sacrifice?
~ What is meaning of Adhayatm, Karma,Adhibhut and Adhidaiva?
~ Why do they prefix Adi here?
Music Credits: Milind Date
~~~~~
Category
🛠️
LifestyleTranscript
00:00 Srimad Bhagavad Gita chapter 8 verses 3 & 4.
00:16 The blessed Lord said, "Immutable is the Supreme Brahman.
00:23 God is said to be entirely present in the individual plane.
00:30 By action is meant the offerings that bring about the origin of things.
00:38 That which exists in the physical plane is the mutable entity.
00:44 And what exists in the divine plane is the person, person with P, referring to the Supreme
00:52 Purush.
00:53 O best among the embodied beings, I myself am the entity that exists in the sacrifice
01:04 in this body."
01:05 I will translate it a little more clearly for you.
01:13 We will come to the verse.
01:17 The questioner says, "When Arjuna asks, 'What is Brahma, Adhyatma, Karma, Adhibhuta, Adhideya,
01:31 Adhiyagya?'
01:32 Shri Krishna's response is presented in the verses above."
01:41 I want to understand the meaning of Adhyatma, Karma, Adhibhuta, Adhideya, Adhiyagya and
01:49 why do they prefix Adhi here.
01:57 So to complete these two, we must also go to the two verses that precede these.
02:10 I will read them out for you.
02:13 Arjuna said, this is the opening verse of the chapter, chapter 8, verse 1.
02:18 Arjuna said, "Krishna, what is Brahma, what is Adhyatma and what is Karma?
02:28 What is Adhibhuta and what is Adhidaya?"
02:37 Second verse, "Krishna, who is Adhiyagya and how does he dwell in the body?
02:49 And how are you to be realized at the time of death by those of steadfast mind?"
02:59 Then comes the reply of Krishna in the next two verses.
03:04 Shri Bhagwan said, "The supreme indestructible is Brahma.
03:16 One's own self, my self here is meant the individual self, not the supreme self.
03:28 One's own self is called Adhyatma and the primal resolve of God, Visarg, which brings
03:41 forth the existence of things is called Karma."
03:47 We will take these three first.
03:52 What is Brahma?
03:55 Brahma cannot be known by affirmation or positive instruction.
04:11 All that we know of has characteristics and we know a thing by its characteristics or
04:22 properties.
04:26 That's the defining thing about a thing, its characteristics.
04:35 Remove the characteristics and it will be very difficult to talk of the thing at all.
04:42 Is there a thing without its characteristics?
04:49 So that's the world we inhabit.
04:55 A world of properties, a world that can be named, pointed at, described as a story, pictured,
05:08 projected.
05:11 That's what this world is.
05:17 Unfortunately for us, this world does not take our inner well-being too far.
05:29 We exist in the world alright, but we never quite find absolute peace in the world.
05:38 And the world means the one that has characteristics, the one that comes and goes, the one that
05:47 is within the scope of time.
05:53 Is there a world without things?
05:57 And everything arises at a certain point and disappears at another point.
06:02 That's the world.
06:04 So there comes a point of time when the thing with all its names, properties, etc. suddenly
06:12 comes into being.
06:14 Not even suddenly.
06:17 There is a cause-effect chain.
06:20 So there always are causes behind everything.
06:23 Even if the thing seems to appear at once abruptly.
06:28 And then there comes another point in time when the thing disappears.
06:37 Brahma is for the ones who no more assign great value to these things because they are
06:50 experienced enough, probably intelligent enough to have tested these things, penetrated these
06:59 things and discovered that they can only do so much good and nothing beyond that.
07:09 Things are useful in our day-to-day business.
07:15 We require this mic, right?
07:17 We require clothes.
07:20 The body is there.
07:21 The body is in itself a thing.
07:23 How can we say things are all useless?
07:27 Correct?
07:28 We need food, we need water, all things.
07:33 Even thoughts are subtle things.
07:40 So things have their utility.
07:43 Maybe things have great utility.
07:47 Maybe things take you as far as the 99th milestone.
07:56 But if the 100th is the destination, things somehow fail in reaching there.
08:06 That's when Adhyatma kicks in.
08:11 That's when you realise that you need to have something beyond things.
08:20 For things, the world cannot be totally relied upon.
08:30 And somehow the mind seeks perfect security.
08:36 The mind doesn't come to rest unless it is assured of total security.
08:49 Therefore we need Brahm.
08:54 Therefore we need something that is indestructible.
09:01 What is Brahm?
09:02 A reality?
09:03 No, Brahm is not real.
09:07 From where I look at Brahm, Brahm is our utmost need.
09:16 Brahm is our utmost need.
09:19 Now call Brahm unreal at your own peril.
09:25 All our life, all we deal with and encounter is destructibles.
09:32 And all destructibles betray us at some point or the other.
09:38 Don't they?
09:39 That's their name.
09:40 That's their nature.
09:41 To come, to go, to arrive and then perish.
09:47 Now at our own risk, can we deny something that never destructs?
10:02 For if there is nothing that never destructs, then we are condemning ourselves to a hellish
10:09 life, aren't we?
10:12 Are you getting it?
10:16 We live in constant restlessness because nothing lasts.
10:23 Therefore we require something that lasts.
10:28 Brahm is that.
10:31 Therefore Brahm cannot be something within the universe because there is nothing in the
10:35 universe that lasts.
10:38 Therefore Brahm has to be beyond.
10:42 Therefore the word transcendental.
10:46 Now you could say, argue that Brahm could as well then be a childish fantasy.
10:58 We want something and that we are not finding available in this world.
11:02 So maybe we are just fantasizing that thing.
11:05 We are saying we want perfect security.
11:08 We want something that is reliable, indestructible.
11:14 Therefore we are just conjuring the concept of Brahm.
11:19 The argument has substance.
11:22 But then the argument is defeated by the accomplishments of those who are able to achieve rest.
11:34 That's the final proof.
11:36 Are you getting it?
11:38 If Brahm is a mere concept, a childish fantasy, then the peace associated with Brahm too would
11:48 be merely an illusion.
11:53 Correct?
11:55 But what if there are people who did attain to that peace?
12:02 If even one person managed that, it proves that the stuff is doable.
12:14 But is there proof that even one person reached there?
12:19 Well, the proof here lies in the comprehension of the one who seeks the proof.
12:37 You have the words of Krishna.
12:42 You have the life of Jesus.
12:47 You have the songs of the thousands of Fakirs and Saints.
12:58 You have the revelations that came to Muhammad.
13:05 If you want to assert that all of this is self-delusion, then alright.
13:12 But if you go through what those people have said and are left awestruck, even by a single
13:24 verse, then it means that the beyondness is indeed possible.
13:32 And if beyondness is possible, then you better not dismiss Brahm.
13:40 To dismiss Brahm is to dismiss the possibility of your own peace.
13:47 Are you getting it?
13:53 There is no other proof.
13:58 When you are going through the scriptures, there comes a point when you just ask yourself,
14:03 but this can't occur to a normal mind.
14:08 How did this person dream this up?
14:14 It is simply not possible that this kind of stuff can occur even to the sharpest kind
14:22 of mortal intelligence.
14:25 Then where did these lines come from?
14:29 Did some aliens come and teach these things?
14:35 But then what kind of supremacy or speciality do you want to associate with aliens?
14:43 At most a higher IQ?
14:47 What if you clearly see that the words in front of you are not a function of IQ at all?
15:00 Instead those words are coming from an extremely metaphysical insight.
15:10 It is so incisive, it is so rare that one clearly hesitates in calling it a usual worldly
15:22 phenomena.
15:25 It is something else.
15:27 It just can't occur to a normal man or woman.
15:31 Are you getting it?
15:35 That's the only proof.
15:39 Otherwise everything is destructible.
15:42 Otherwise everything is ephemeral.
15:44 And if everything is ephemeral, then we are condemned to live as mental patients, people
15:59 with mind-related disorders.
16:08 Are you getting it?
16:16 Then adhyatma.
16:21 Going into one's own mind is adhyatma.
16:36 Going into one's own mind is adhyatma.
16:44 Inquiring into the nature of one's self is adhyatma.
16:50 Remember, I said one's self, not the self.
16:56 And one's self means the personal self, the mind.
17:06 You are not inquiring into the atma or brahman.
17:09 No inquiry is possible into atma or brahman.
17:15 Brahman or atma are the end point of all inquiry.
17:23 All inquiry stops at them.
17:25 You don't inquire into them.
17:28 Having inquired for long, when you come to the peaceful end of your inquiry, that is
17:35 brahman or atma.
17:38 Therefore adhyatma is not at all about inquiring into atma.
17:44 Adhyatma is an honest exploration into the facts of one's own daily life.
17:59 How do I live?
18:00 How do I think?
18:01 How do I relate?
18:02 How do I eat?
18:03 How do I earn?
18:04 That's adhyatma.
18:05 Getting it?
18:06 Adhyatma therefore is no mumbo jumbo.
18:16 Adhyatma is not about some esoteric practices or cult-based rituals or verses in arcane
18:33 languages.
18:37 Adhyatma is the simple curiosity that makes you ask, "Hell!
18:45 What did I just do?
18:50 Is that too much?"
18:58 You are roaming around, let's say in a shopping mall, and thoughts are roaming around in your
19:06 head and you suddenly pause and say, "Wait!
19:13 What's going on?
19:15 That's adhyatma.
19:18 Wait!
19:21 What's going on?
19:23 That's adhyatma."
19:28 Therefore adhyatma has to be real-time.
19:34 Therefore it has to be like the light that shines on your regular daily usual activities.
19:44 Therefore it cannot be something special.
19:50 It cannot be something divorced, separated, bifurcated from the rest of your life.
20:03 There's nothing greatly complicated about the phrase "Know thyself".
20:12 Know thyself is adhyatma.
20:14 And "Know thyself" does not mean that you have to earn a doctorate in the complicated
20:22 business of self-knowledge.
20:25 Who are you?
20:30 The one that you right now are.
20:35 The one who is listening attentively, the one who is scratching his back, the one who
20:41 feels intermittently interested in the neighbour rather than the lecturer.
20:51 That's the one we are.
20:56 Figuring this out and acknowledging this is adhyatma.
21:01 What does adhyatma have to do with Brahm?
21:07 In the realm of adhyatma, we keep hearing of Brahm so frequently, don't we?
21:13 We just talked of Brahm, now we talked of adhyatma.
21:15 How are the two related?
21:19 How are the two related?
21:24 Brahm, we said, is the end point of all enquiry and adhyatma is the enquiry itself.
21:34 Do you see this?
21:36 If you are really adhyatmic, Brahm is what you will get.
21:41 I am using the word loosely, you don't really get Brahm.
21:45 But just to make the point clear, Brahm is the end point of all enquiry.
21:54 Poetically said, that's the end point at which even the enquirer vanishes because the enquiry
22:02 is resolved.
22:03 Now what will the enquirer do?
22:06 When the disease is cured, does the patient exist at all?
22:15 If the disease is gone, would you still be called a patient?
22:19 You are gone, right?
22:21 That's Brahm.
22:22 You are gone.
22:25 The process that makes you go away is called adhyatma.
22:35 Is that clear?
22:38 Then karma.
22:44 My karma is meant the offerings that bring about the existence of things.
23:07 The world does not just exist.
23:13 It exists to somebody.
23:18 Therefore, when Arjun asks, "What is karma?"
23:24 Shri Krishna will not give him a merely theoretical reply.
23:30 What he is telling Arjun is, "What is the right karma for you?"
23:38 What is the right karma for you?
23:44 Or rather what is the very definition of right karma?
23:51 Except for that, all other action is bad action.
23:56 When somebody asks you, "What is action?"
23:59 And if you are a well-wisher to that person, you would want to tell him the highest possible
24:07 definition of action, right?
24:08 That's what Shri Krishna is doing here.
24:12 Krishna is saying, "That which you do in order to come to the right state of universe
24:28 is karma.
24:33 Sacrificing that which is not needed by you, sacrificing that which keeps you in illusion,
24:46 that alone is karma.
24:50 All else can be called as vikarma or distorted karma."
25:00 Getting it?
25:03 We all act, right?
25:05 All our life, we have to compulsorily act.
25:10 Shri Krishna is telling Arjun how to act.
25:16 Act in the manner of sacrifice.
25:22 That's a gold standard.
25:25 Act in the manner of giving up, not in the manner of taking in, absorbing or accumulating.
25:36 Every action of yours has to be an action that reduces you, that makes you give up some
25:47 part of the inessential self that we carry.
25:52 That alone is karma.
25:56 Getting it?
26:01 But that's not the kind of action we find ourselves or others engaging in usually.
26:10 Then those actions do not deserve to be called as karma either.
26:16 When Shri Krishna says karma, by default it means nishkama karma, right karma.
26:25 Remember who is using the word.
26:28 The word is colored by the one who is uttering it.
26:38 So act in a way that reduces you.
26:40 Now tell me how are adhyatma and karma related?
26:49 Adhyatma is the inquiry into your form, your shape, your structure, your composition, right?
27:02 And karma is the positive intent, the change that you bring about to give up all that is
27:15 seen as useless in the process of self-inquiry.
27:23 You looked into yourself and you found a lot of stuff that is needlessly present.
27:31 Then right action is to get rid of those things and it's not quite easy.
27:39 It may take some effort, some doing to tear those things away from your inner personality.
27:50 Those things have been a part of you since long.
27:52 It's not easy to drop them.
27:54 They have to be torn apart.
27:58 That is action.
28:00 Just as action for Arjun in the battlefield is fighting his relatives, not easy at all.
28:11 Krishna tells him very clearly, it's not about killing somebody outside of you.
28:24 You have to fight your own inner weakness.
28:31 As far as those people are concerned, who you see present in front of you, they are
28:34 already dead.
28:36 They are already gone.
28:37 So it's not about killing Duryodhana or Dushasan.
28:41 It's about fighting your own attachment that is making you subvert dharma itself.
28:50 You very well know Arjun that the right thing to do at this moment is to put the right man
28:55 on the throne of Hastinapur.
28:57 You very well know who that right man is.
29:01 You very well know whether Yudhishthir is a worse candidate compared to Duryodhana.
29:10 You know which of these two should occupy the throne and you also know the repercussions
29:16 of the wrong man occupying the throne.
29:20 We are talking of monarchy, not democracy.
29:23 In monarchy, the personality of the monarch decides the fate of an entire population.
29:30 You know Arjun who should be the monarch.
29:35 But you see, your inner entanglements are not allowing you to fight.
29:41 Therefore, karma for you is to fight.
29:47 Do you see what karma means?
29:50 Something that makes you get rid of your inner weaknesses.
29:55 Whenever you are acting and you always are, keep asking this question.
30:00 That which I am doing right now, is it liberating me of my weaknesses or is it consolidating,
30:09 even decorating my weaknesses?
30:12 You are getting it?
30:20 Then it's a long question.
30:25 In itself it contains the gist of the entire session.
30:33 Then the question moves over to the next verse and asks about the meaning of adhibhut.
30:57 What is adhibhut?
31:00 Bhut refers to the primal elements.
31:12 In classical literature, when we say bhut, it means the fundamental, primal elements.
31:19 So what is adhibhut then?
31:21 All that you see around yourself, this is adhibhut.
31:28 All that you see around yourself is adhibhut.
31:31 Getting it?
31:33 And all that which therefore relates to this world or arises from this world is called
31:40 as adhibhautik.
31:41 Do you get this?
31:46 This is adhibhut and anything arises from this is adhibhautik.
31:53 Then adhidaiva.
32:01 What is adhidaiva?
32:05 And Shri Krishna says, the shining purush is adhidaiva.
32:15 In the translation, it is mentioned that the shining purush, the adhidaiva is brahma.
32:26 I beg to differ with the translation.
32:28 No, adhidaiva does not refer to brahma.
32:31 Adhidaiva refers to Ishwara.
32:35 There is a great difference between these two.
32:42 For example, when troubles come to you, scriptures will want to differentiate between adhibhautik
32:52 and adhidaivic troubles.
32:57 That does not mean that the adhidaivic trouble has been sent upon you by brahma.
33:08 If adhidaiva is brahma, then adhidaivic stuff is operated by brahma.
33:15 But brahma is a non-operator, non-doer.
33:18 Brahma does not do anything.
33:20 Adhidaiva is not brahma.
33:23 Adhidaiva is consciousness itself.
33:30 So by adhibhautik, you refer to all that which is unconscious.
33:40 And by adhidaivic, you refer to consciousness itself.
33:47 The one that watches everything that is unconscious.
33:52 Jada and chetan. Jada is adhibhautik and chetan is adhidaivic.
34:03 Then what is adhiyagya?
34:11 Adhiyagya now refers to brahma.
34:17 Adhiyagya refers to brahma.
34:21 The one to whom you offer all your sacrifices.
34:31 The one immeasurable ocean into which all currents of your offerings and your actions
34:40 vanish.
34:42 That is adhiyagya.
34:43 That is brahma.
34:46 Krishna does not mention brahma here. Instead he says, "I am adhiyagya".
34:51 But then who else is the Krishna of Bhagavad Gita except brahma?
34:59 When Krishna says, "I am adhiyagya", verily he means brahma.
35:04 Are you getting it?
35:07 So there is adhibhaut that you could think of as the aparaprakrti of the previous chapter.
35:21 There is adhidaiv that you could take as paraprakrti of chapter 7.
35:29 And then there is adhiyagya that you could take as the supreme truth, atma or brahma
35:36 of chapter 7.
35:39 The same model holds good here as well, though explained and referred to in a different way.
35:50 Clear?
35:53 Are all these terms clear?
36:00 Thank you.
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