Gita Study Mumbai 2012 08.1-8.5 Understanding the link between objects words and concepts

Transcript

This is an AI-generated transcript and may contain some errors.
Hare Krishna, I am very happy to be back with all of you. I don’t know whether you are equally happy. You will have to tolerate my explorations of the Bhagavad Gita.
It’s not that I am teaching Bhagavad Gita, I am also exploring Bhagavad Gita. And I also discovered a lot of things. So, I thought I will start with the 8th chapter once again.
Because different devotees take from different perspective. And because I am going to complete the whole Bhagavad Gita. So, you took 14-15 verses, isn’t it? So, we will focus on the way we were building up.
So, as of now, we used to give a track of how we had gone. We had completed. We had completed something like 390 verses.
309 verses, yeah. In 39 hours. So, I left around on 3rd of.
It may not be visible, it’s too small. On 5th of 5-8, 5th August I had left. So, basically we completed nearly half of the Bhagavad Gita.
Little less than half. 350 would have been half. So, 309 we had completed.
In 39 hours. So, roughly in another 40 hours. Because 10th and 11th chapters will go fast.
We should be able to complete the remaining ones. So, we will work it out. Before you go to Yatra, we will have around 14 hours.
Or maybe 12 hours. So, we should be able to complete 8th and 9th chapters at least. And then either in January or in February.
Depending on whether you are going for Kumbh Mela or not. Mostly in January, in about 2 weeks. If we have 2 classes per day.
So, during this period we will have 2 classes per day. So, we should be able to complete the remaining Bhagavad Gita. At a reasonable pace.
So, in earlier what I have taken is little fast. Generally I would complete in 45-50 hours. So, here I am going little slower.
Because we have time. But we won’t go very slow. Because we want to cover things.
So, now the 8th chapter, first 3-4 verses are among the most complex sections of the Bhagavad Gita. The only other section that parallels this section complexity is the 13th chapter. And 13th chapter is very philosophical with respect to both concepts and verse.
You know there are 3 things. There are things which are external. There are words that we use to describe the things.
And there are concepts we think of in the mind. So, understanding comes when we link concepts, words and things together. So, for example, when I use the word table.
Now a table refers to an object. But there can be wide variety of objects that are called as tables. Isn’t it? So, now here I have a circular table.
I can have a rectangular table, a square table. And this is a glass table. We can have a wooden table.
We can have a steel metallic table. We can have a plastic table. They can be of different colours.
So, actually speaking there is an object. Then there is a word. And then there is a concept.
So, normally we just take all 3 to be the same. But they are not necessarily always the same. So, now learning happens when we link these 3 together.
This comes in the chapter 8. Before that, before we get to chapter 8, I will just explain these concepts. So, understanding happens when we link objects. So, when I understand something, how do I understand? When there is a sort of harmony, a symphonization between these 3. Objects, words and concepts.
So, now it is not that for every concept there will be object outside. Like happiness is a concept. There is no, when I refer to the object, it is not referring to a cross object.
It is basically happiness is real. But it is not a cross physical object. It is a subtle object.
So, there may not be all 3 always. But essentially we may connect objects and words. We may connect words and concepts.
But we have to connect these. So, now in the 13th chapter, the philosophy that is discussed is intricately connected with the core of the Bhagavad Gita. What is the relationship between the soul and the super soul? And that is why it is important to discuss that.
Whereas the terminology that Arjuna asks at the end of the 7th chapter and which Krishna addresses at the start of the 8th chapter is not explicitly or emphatically connected with the overall thought of the Gita. So, for example, if you are conducting a course. Say, if you are going to take a 7 day Bhagavad Gita course.
And then if somebody asks the question. Now, if the question is directly related to the topic, you may answer it elaborately. And if it is only indirectly related to the subject of the topic, then you just briefly answer it and continue on with the main thrust of your discussion.
So, that is what Krishna does over here. In this particular chapter, Krishna, when he is asked these questions by Arjuna. Krishna just, I think he said the answers.
And he focusses on what is the thrust of his message. And the thrust of his message is how to attain success at death by remembering him. So, accordingly, we will also not go too much into detail of the terminologies of these words.
What they actually mean. And even within this, different Acharyas have given different meanings of these words. So, our thrust will be on understanding how they are relevant to the overall thought flow of the Bhagavad Gita.
And our understanding of the philosophy of the Gita. So, if the Acharyas comments are not so relevant, then this itself can become a whole class. What is Adhyatma? What is Adhibhuta? Adhidaiva? So, we will not go too much into the details of those things.
But we will focus on trying to understand how it integrates, how the conceptual understanding, the terms will not be repeated too much again in the Bhagavad Gita. The terms are a part of general Vedic parlance. And the specific meanings that are given over here will not be explicitly utilised again.
So, that’s why I am using the words, concepts and objects. So, Arjuna has used certain words. You.
So, when you are asking these words, essentially… So, did I talk last time about the multivalence of terms? Multivalence, don’t get frightened by the word, it means something very simple. Multivalence means what? Now, this linkage is there between words and concepts. So, one word can correlate with many concepts.
Or one word can correlate with many objects. The example for this is 6.5 in the Gita. 6.5 is the famous verse, So, elevate the mind, elevate the soul with the soul.
And do not degrade the soul with the soul. The soul is the friend of the soul. The soul is the enemy of the soul.
You just get completely confused what is happening over here. So, actually what it refers to is, one Atma refers to… So, the same word is used. So, one word refers to many concepts.
So, in one case, the word Atma refers to the mind. Another place it refers to the soul. This is multivalence.
I’ll put it another way over here. So, we will not just go into the difference. One concept can have many words.
Third would be, you can have one concept which can have many words. So, for example, for the concept of the absolute truth, you could have the word Parmatma, Parmeshwar, Ishwar, Bhagwan, Jagadeesh. So, all these are… There is one concept describing the absolute truth.
But there can be many words referring to him also. So, this is multivalence. So, multivalence of words and concepts.
So, now, in one sense, Arjuna is not unfamiliar with the words. What he has asked, Adhibhuta, Madhidaiva. But what he wants to know is, what is Krishna’s understanding of these words? In what context does Krishna use these words? And now, as we discussed towards the end of the 7th chapter, there is no precursor to Arjuna’s raising these questions.
It is not that Krishna has used these words earlier and then Arjuna asked these questions. So, in the 7th chapter, Krishna, without any precursor, suddenly uses those words at that particular time. They are not used much before that.
Some of those words, as we come to them, they are familiar within the Vedic context. As we will see, the word Karma is very familiar. So, then Arjuna wants to know, okay, when you use the word, what is the meaning that you have for that word? So, in that sense, the questions come up.
So, let us look at the questions now. Any questions about this? This is the background to understanding the context of the questions. Arjuna Vacha Kim Tat Brahma Kim Adhyatma Kim Karma Purushottama Adi Dhrutam Chakim Dhrutam Adi Daivam Kim Uchchate Translation, literary.
So, Baladeva Yudhishthira explains, that Arjuna indicates Krishna’s respectful qualities by using the word Purushottama. He says, you are not just my friend. These words are complex to understand.
But you can answer them because you are not just a Purusha, you are Purushottama. And in one sense, Shila Prabhupada gives us his purport in his translation. Because what the word Adhibhuta means, so Adhibhuta is a technical word.
Shila Prabhupada directly says that this refers to the material manifestation. Adi Daiva Prabhupada says it refers to the demigods. So, in that sense, much of the discussion and commentation that the previous Acharyas have done, but what these words refer to, that Shila Prabhupada implicitly does in his translation itself, by translating them in a particular way.
Now, if you remember, in our earlier discussion, the word Brahma, as we know, it can refer to Jivatma, Paramatma. Later on, we will see, it can even refer to material nature. In the 13th chapter, we will see that, 14th chapter.
But the Adhyatma, let us see what that is. Now, Prabhupada says that, Prabhupada just gives the word Brahma as Brahma, and Adhyatma, he translates as Self. So, we will come to this later.
Do you remember the four meanings of the word Karma, that we had discussed? Who can say what are the four meanings? Action, Reaction. Yeah, the principle of Action, Reaction. And fourth is? All three, very good, you got it.
One more is remaining. So, Karma can refer to the action that I do. It can refer to the, oh, I am suffering my Karma.
That means I am getting the reaction. All of us have to be careful about the law of Karma. Here, Karma refers to the system.
And fourth refers to? Karma as a, Karma is a sub-category of the three types of actions. Karma, Vikarma and Akarma. So, in this way, the word Karma has four meanings.
So, now, Ishwara Prabhupada translates this as fruitive activities. That means what? He is translating as, actually speaking, activities that bring reaction. So, he is talking about in terms of action.
Not in terms of reaction over here. And, we will see this, in terms of, the translation that, the explanation that Krishna will give also. So, now, Adhibhuta and Adhidaiva.
Now, interestingly, if you think carefully, Adhyatma, Adhibhuta and Adhidaiva, they refer to the three coverings of the soul. The soul, what are three coverings of the soul? The soul has a, psychophysical covering. Psychophysical means body and mind.
That is Adhyatma. Then there is a social covering. That refers to, Adhibhuta.
So, it includes, other living beings. Then the soul has, the environmental covering. That refers to, higher beings.
And that is the Adhibhuta. So, basically, the soul comes into material existence. The first covering around him is the body and the mind.
Second covering is the society in which the soul is placed. Third covering is the overall environment. By environment we just refer to the, water and the air and the atmosphere.
But the broader cosmic environment in which the soul is placed. So, these three, if you remember, what were the three terms that connect to it? Something familiar? Three glaciers, yes. So, basically, when the soul is placed in material existence, the various coverings, the various environments that he is placed in, they become the source of suffering for him.
So, Narasimha Prabhupada roughly correlates this, when he says that, Adhyatma refers to the demigods. Adhibhuta refers to the material manifestation. So, the material manifestation, specifically if we consider it to the material world that we live in, the people around us.
Now, Adhyatma Prabhupada says the self. So, we will discuss that a little later. There is this word, Dehatma Buddhi.
Deha Atma, that means, that the person thinks that the Deha is the Atma. So, in that sense, the word Adhyatma, what it refers to is, varies from person to person. So, I am not saying that this is the translation that Prabhupada has given, but these are the general ways in which we are familiar with the usage of the words.
Isn’t it? Adhyatma, Adhibhuta and Ayurveda. We are familiar with these words, but I am explaining them in terms of the progressive coatings or coverings in the soul. So, let’s move forward.
Now, Adhi Yajna Katham Ko Vatra Dehe Smin Madhusudana Prayana Kalecha Katham Geyo Sriniyat Atmame Adhi Yajna Katham Ko Vatra So, yes. Translation? Yes. So, now, when we look at this, Adhi Yajna, Yajna is sacrifice.
Adhi Yajna, Krishna has introduced the concept of Yajna in the third chapter. Second chapter, he hinted at. Third chapter, elaborate talk about.
So, who is the ultimate lord of sacrifice? So, that’s all. Now, if you remember in the Bhagavad Gita, how was the flow going? So, the sixth chapter ended with Karma Yoga leading to Bhakti. Seventh chapter focused on Bhakti.
And, he started with Bhakti and talked about how different people can surrender to Krishna. He ended with these terms. So, now the seventh chapter to twelfth chapter will focus on Bhakti.
But while focussing on Bhakti, Krishna will want to contrast Bhakti with other paths and establish the supremacy of Bhakti. So, part of having supremacy of Bhakti is to understand who is the supreme lord of Yajna. Now, Krishna has already answered Yajna, Bhoktaram, Yajitapasam.
That I am the ultimate enjoyer. So, Krishna, Arjuna when he is using this, he is just using it, his question is to clarify or emphasise. Prabhupada explains that Adhi Yajna can refer to Indra or Vishnu.
Why is that? Because Indra is the primary among the administrative demigods. See, there are administrative demigods, like you know there are Upadevas, Devas like that, sub demigods, demigods. I want administrative demigods, Indra is the chief.
And then above him there are primal demigods. Primal demigods are Brahma, Vishnu and Shiva. Among them Vishnu and Shiva.
So, let’s see what Krishna answers me. Sri Bhagavan Vachas Sri Bhagavan Vachas Aksharam Brahma Paramam Aksharam Brahma Paramam Swabhavo Adhyatma Muchyate Swabhavo Adhyatma Muchyate Bhutabhavo Udbhavakaro Bhutabhavo Udbhavakaro Visarga Karma Sangeetaha Visarga Karma Sangeetaha He is just referring to Krishna when he is using it. So, now this seems a little confusing.
Aksharam Brahma Paramam is a critical word and that’s why in the Gita Press Bhagavad Gita this chapter is called as Akshar Brahma Yoga Akshar Brahma Yoga. Srila Prabhupada doesn’t take that literal word but he says the overall theme and the overall theme is attaining the Supreme. So Paramaprapti Yoga.
So Akshara Brahma Yoga is the name. This is a key word. Now if you see the word Akshara, it refers to something that Akshara is fallible or one who falls and degrades or declines.
Akshara is that he doesn’t decline. And Akshara Brahma Paramam. So the word is like a Sutra which is very enigmatic.
Because Arjuna’s question, what is Brahma? So Krishna has said Akshara Brahma Paramam. So he says Brahma is the supreme infallible, supreme indestructible. Now what does this refer to? If we just look at the Sanskrit itself, most of you know basic Sanskrit.
So actually it is a non-specific describer. Akshara, the Jivatma can be Akshara, the Paramatma can be Akshara. Now if we refer to the Paramam as supreme, then the Jivatma cannot be supreme.
But the word Paramam is also connected with the word Para. So Paramam, if we take it as connected with the word Para, then that will refer to transcendental. So this word Brahma, in Vallabhadeva Bhishmadacharya, sometimes they have used this, that Brahma refers to supreme being.
So I am explaining now how Brahma refers to supreme being. If Paramam, I just explain this, make it easier over here. So same word can have multiple meanings.
So our question here is what is Brahma? Not what is Brahma in general, what is Brahma in 7.1? 7.1. Because the same word can have different meanings in different places. So Krishna uses two describers. What are the describers here? Aksharam and Paramam.
So if Paramam comes from Para, then it means transcendental. Then the word means Brahma is equal to the transcendental soul. Transcendental, infallible, indestructible.
So as Prabhupada uses the word, living entity. Does anyone know what is the difference between soul and living entity? Yes, correct. Good point.
I’ll write it down. Good point. So the soul in general, the soul is in material existence.
Generally speaking, now this is not a specific usage, but living entity is equal to soul plus bodily coverings. Anyway, if I have seen, you won’t be able to see. I can manage.
So living entity is soul plus bodily coverings. Generally, when we refer to the soul, we understand soul is different from the body and the mind. But when we say the living entity is wandering in material existence, what that means is, is that affecting your sight? I think you’ll also be able to make notes better if you want to make notes.
So soul, generally, when we say the living entity is wandering in material existence, the living entity is not wandering just as a soul. Soul with the bodily coverings. So living entity is soul plus bodily coverings.
So now, that’s the subtle difference between the living entity and the soul. Now this is actually Prabhupada’s usage. Going back to this, Aksharam Brahma, Aksharam Paramam.
So if it can, it refers to the transcendental soul or as Prabhupada uses the word living entity. But Aksharam Brahma, what it can also mean is, Paramam refers to supreme. Then it means the transcendental supreme.
So it’s becoming difficult for you to see or you can see? Sure? So either way, the word can have different meanings. So we will focus on the meaning that Prabhupada has given. But we should also be aware that this word is multivalent and different Acharyas, why they are given different meanings? Because there’s a particular context over there.
What happened? For me, it’s difficult to see. Was it better when the light was off? Maybe what we could do is, same? Otherwise, you can just turn the light on your side. That will give you some light.
We can put this off. Sure? Okay, fine. So this is how the word can mean different things.
Please feel free to ask any questions whenever you have any. This is also another enigmatic phrase. Because it’s like sometimes somebody asks a question and then somebody asks the question, you know, what is genetic engineering? Genetic engineering is the process of cleavages of genes.
And you wonder what is cleavages? Is it? So it’s like you have one word and you introduce another word which makes things a little more difficult. It doesn’t simplify things. Sometimes it may appear that Krishna’s answer is like that over here.
But Arjuna doesn’t feel like that. If Arjuna had felt like that, it means Arjuna would have asked a question over there. So normally we see this in the fourth chapter when Krishna tells Arjuna that I gave the knowledge to Sun God.
He says, wait a minute, how did you give it to Sun God? So now because for us, in our context, these words seem a little unfamiliar, or not necessarily unfamiliar, they’re unclear. Unfamiliar means you don’t know the words. Unclear means we don’t know what the words specifically or clearly mean.
So, swabhavo adhyatmam uchyate. Now what does swabhavo refer to normally speaking? Swabhavo means one’s own nature. So now generally speaking when we talk about our nature, we don’t refer to our pure spiritual nature that is associated with swaroopa.
So generally we say swabhavo means it refers to our conditioned nature. So now if that is the meaning to be taken then swabhavo adhyatmam uchyate. So adhyatma is the swabhavo.
This would seem a little puzzling because if adhyatma it refers to the soul, then the soul, the swabhavo is the soul which would make things a little complex, isn’t it? So now if you go backwards to what I described over here, there’s three coverings. Psycho, physical, it’s body and mind. Now swabhavo adhyatmam uchyate.
Then this makes sense over here, isn’t it? So what is adhyatma? Adhyatma is the bodily mental covering where we are placed and then swabhavo refers to the nature of that bodily mental covering. All of us have a particular conditioning, let’s say kshatriya, brahmana, whatever. So now that way we can understand it and this is a very concise definition of karma.
Bhuta bhavod bhavakaro visargaha. So visargaha means creation. Bhuta bhavod bhavakaro.
Remember sarga and visarga are the sections of the phases of creation, primary creation, secondary creation. This is Brahmaji, the secondary creator. So the atma is the secondary creator.
Ultimately everything is created by the plan of the law or by the sanction of the law on the side of the plan. So plan means Krishna desires it, sanction means Krishna allows it. That’s the difference.
So bhuta bhavod bhavakaro, that which leads to the formation of the body. Let’s see what Prabhupada translates it. Actions pertaining to development of the material body of the living entity is called karma or future activities.
So bhuta bhavod bhavakaro. So now how many terms has Krishna explained till now? Three terms. Brahma, adhyatma and karma.
The three terms he has explained in the first verse. Now let’s go to the second verse. You see he has explained some more terms.
So now there is a complex description of this panchagni vidya which Prabhupada will refer to again in 13th chapter and there it will be more related to the context. Prabhupada is quoting from Chandogya Upanishad over here and I will discuss this panchagni vidya at that time. So now let’s go ahead.
So Arjuna had asked seven questions. So three are answered in verse three. Three more are answered here and the last answer will spread almost over the full chapter.
So Krishna is contrasting. Aksharam brahmaparamam. The Brahma is aksharam, indestructible.
Whereas the adhibhuta is ksharam, is changeable. Ksharobhavah. Purush is chadhidaivatam.
So we will see the translation and discuss the meanings. Yes. So adhibhuta ksharobhavah.
So the word adhibhuta can refer to many things. In our context it may refer to the social circle or it can refer to the broad mental manifestation as Prabhupada takes it. So but the important point is it’s characteristic is kshara.
It is constantly changing. As Radhakumara says the only constant thing in the world is change. The only constant thing in the world is change.
So adhibhutam ksharobhavah. Purush is chadhidaivatam. Now the word purush basically refers to person and now from the broader philosophical context.
Here the purusha refers to the what is talked about in the second chapter of the second canto of the Srimad Bhagavatam. The meditation on the virata purusha. So Prabhupada purusha refers to the virata purusha.
Virata purusha includes all the beings. Chadhidaivatam. Adhiyogyo ahamevatra.
Now this very clearly says aham. I am the adhiyogyo. I am the lord of all sacrifices.
So it’s very clear. So there is a culture of mutual respect. Arjuna refers to Krishna as Purushottama and Krishna refers to Arjuna as Dehabhrutamvara.
Among all those souls who have taken bodies, you are the best. So let’s move forward. Harshad Prabhupada will explain this part about how Krishna is the.
Ultimately adhidaiva, adhibhuta, all of them culminate in Krishna. Krishna is the adhiyogya. He is the super, he is.
So the universal form is considered to be like the body of the super soul. The super soul doesn’t have a body ultimately speaking. But for those who want to envision it that way, just as the soul has a body.
So this is the body belongs to a soul. So the universe belongs to the super soul. So in that sense, the adhidaiva, if it refers to the viratrupa, it’s a material manifestation.
It refers to the broad universe. But if you look at ultimately who is controlling that universe, it is the super soul. So adhidaiva in that sense refers to the supreme being.
Purushottamvara. So now, okay, I’ll just explain this in terms of translation and the purpose. The universal form of the lord, which includes all the demigods is called adhidaiva.
So if you look at the translation, what is the, so purushas chadi daivatam. So purusha prabhupada translates as the universal form. So now from the Bhagwat, we will discuss the universal form much more detail in the 11th chapter.
But the universal form is material. So how can the universal form be actually God? But we consider the universal form to be the form of God. So what I was telling essentially is that the adhidaiva, it refers to all the devatas.
Devatas are sort of conceptually integrated in the viratrupa. When Krishna gave the darshan of the viratrupa to Arjuna or to Duryodhana, he said all the devatas are present with him. So adhidaiva, like we said, we have adhidaivic klesh.
A specific adhidaivic klesh can come from Shani or it can come from Mangal or it can come from Shukra or whatever. But overall, ultimately, it’s controlled by Krishna, isn’t it? That’s why as devotees, we say we are not interested in horoscope. We are interested in Hariscope.
What is Hariscope? Vision of Lord Hari. So horoscope gives us the indication of how the intermediate people are acting. That is valuable.
But as devotees, we understand that beyond the adhidaiva, with beyond the particular demigod who is in charge, the Supreme Lord, and if we take shelter of him, he will take care of us. So, yeah, correct. No, that’s why I was telling, I started this, what does the word adhibhuta mean? I started this discussion by explaining how, by explaining how terms are multivalent and the specific meanings that are related with our broader understanding of philosophy.
We’ll try to understand that. And I’m also explaining how Shri Prabhupada explains those words. And in some cases, how Purusha Chahar has explained those words.
So, if you look at the broader philosophical context, the word adhi, adhyatma, adhibhuta, adhidaiva has certain meanings. Remember, the bodily context, the social context, the environmental context. Now, Shri Prabhupada sort of generalises the word adhibhuta, which is chadhidaiva.
Adhibhuta refers to the entire material manifestation. Now, does that also equate with the universal form? Is that your question? It may, but in this particular definition, the connection, the Supreme Lord is not directly the focus. The Supreme Lord is akshara, as is just told in this verse.
So, it’s shara. So, Krishna is telling, okay, the characteristic of material is, how do you define something as material? If you just use the word adhibhuta to say that it refers to material, characteristic of the material is that it keeps changing. And in the word adhibhuta, there is no explicit connection with any higher power or higher being.
In the word adhidaiva, there is the root daiva, which indicates destiny, or deva, that is the gods. So, therefore, this adhibhuta and adhidaiva can refer to the same thing ultimately. But the focus is different.
In adhibhuta, it refers to the defining characteristic of that which is, it constantly changes. So, it just basically refers to matter. Whereas, adhidaiva refers to the higher governing agencies.
And they are all integrated in the universal form, which is ultimately controlled by the Supersoul. Clearly? So, adhiyaviyam ahamevatra. So, Krishna is referring to Arjuna quite respectfully over here.
So, we will just do this verse and then we will stop here. Okay, we are supposed to stop at 6.30, right? Manish bro? So, that was the question Arjuna Krishna had. Now, Bhairava all have references to antakalakam before.
This is in the Bhagavad Gita. One reference, the first reference came in 2.72. But there, it was a very generic description. Now, what does the Brahman platform refer to? So, the Bhagavad Gita, as it progresses, the spiritual concepts become more and more specific and more and more devotional.
So, at 2.72, it was just brahmasthiti. But now, Krishna is referring to antakalakam maameva. Not just in a Brahman stage, but specifically remembering.
And there also it says, what will happen? Brahmanirvana mrukshati. Now, what is Brahmanirvana? Brahmanirvana is basically attainment of Brahman. But again, that is a very vague thing.
But here, it is madbhavam, to attain to my abode, my nature. So, both in terms of what to contemplate and what to attain, the Bhagavad Gita’s message is becoming more and more clear as it progresses. So, the specific principle of remembrance of Krishna at the time of death, we will discuss in tomorrow’s class.
Thank you very much.