Summary:

Lesson 46 lists IDEAL conditions of body-mind before attempting to meditate. Without these disciplines, dhyana-yoga yields little benefit. We also provide solutions to past/future habitual thinking. Finally intro to Patanjali's Asthanga Yoga (8 Steps to Meditation) is given.

Source: Bhagavad Gita, Chapter 6, verse 10, 11, 12, 13, 14, 15, 16, 17

Revision:

• Verses 1-9, speak about General Disciplines (bahiraṅga sādhanam). Observed throughout the day.
  1. Equanimity (samatvam)
  2. Self Confidence (ātma kṛpā) – Ātma in this case means Body-Mind. Not satcitānanda ātma
  3. Self-Effort (prayatnaḥ)
  4. Self-Integration
• Verse 10-15, speak about General Disciplines to apply right before Meditation (antaraṅga sādhanam). Consists of 8 Stages…
  1. Place: deśaḥ
  2. Time: kālaḥ
  3. Appropriate seat: āsnam
  4. Posture of body: śarīra-sthitiḥ
  5. Breathing eveness: prāṇa-sāmyam
  6. Withdrawal of sense organs from external world: indriya-nigrahaḥ
  7. Withdraw mind role (mano-nigrahaḥ)
  8. Intellectual conviction about mediation role: buddhi-niścayaḥ

Bhagavad Gita Chapter 6, Verse 10:

yogī yuñjīta satatamātmānaṃ rahasi sthitaḥ |
ekākī yatacittātmā nirāśīraparigrahaḥ ||

Remaining alone in solitude with a restrained mind and body, without any desire, and without any possession, a Yogi should constantly engage (in meditation).

 

• Regularity Just like physical exercise discipline. (Yogī satatam yunjīta)
  • Alone (Ekākī). Others disturb.
  • #1a – Place: Deśe – Secluded
• Condition of body-mind should be: Controlled. Disciplined (Yata-citta-ātma)
  1. Controlled. Disciplined (Yata-citta-ātma)
     • Equated to Patañjali Yoga Sūtra:
       1. Yama/Niyama: Regulation of one's conduct/behavior.
       2. Āsana: Keep body fit. Because can only forget body when it's fit.
          1. EG: Shoe fits = don't feel. Shoe not fit = mind turned towards pain.
          2. Āsana's prescribed to keep body fit. Physical fitness.
       3. Prāṇāyāma: Breath control. Also keeps body fit by optimizing oxygen supply and creating stronger communication link between mind and body. Why important? Because body personality (sense gratification) should be subserved by mind's emotions. And mind should be subserved by Intellects higher values in life (satyam/ahimsa/etc).
  2. Mind without desires: (nirāśīḥ)
     • Legitimate non-binding desires are allowed. EG: Parent interested in growth/well-being of child is legitimate.
     • Should remain non-binding. Meaning, such desire doesn't create anxiety in mind. But what if they DO create anxiety, how to manage such desires?
       • śaraṇāgatī (surrender) Say: “O Lord. You take care of my children. I'll do what I can. But my children's future is not in my control. There is society, TV, friends, child's prārabdha. I am only ONE of the contributors. Thus I contribute my best, and leave rest to Lord.”
       • This creates non-binding desires. Meaning: non-poisonous (disturbing) desires.
       • At least during meditation, surrender desires at feet of Lord. Because meditation is time with Self, and not with Mind's random thoughts.
         • CAUTION: “With” assumes duality. This is true on the beginning. EG:  “I” is going to Meditate on the Self. Thus “with” in later stages, naturally dissolves. Don't worry when it is to dissolve. That can not be forced. Seperate “I” naturally and gradually dissolves as one persists with studying Vedanta and meditating on the knowledge (nididhyāsana).
  3. Non-possession / Simple Living (aparigrahaḥ)
     • Shankara says: aparigrahaḥ = sannyāsā = Renouncing world. Meaning, both are equated. However, we need to adjust this according to modern age. “Renouncing world” now becomes “Mentally renouncing”, by understanding: All this comes and goes. None of it is mine.
     • Why  is renouncing important?
       • Because life is about (1) Yoga: Accomplishment (2) Kṣema: Maintenance
       • Both entangle us, thus we neglect scriptures.
     • Have possessions? Solution…
       • Life: “All my possessions belong to Lord. I am only a trustee. Lord has given them for temporary use. And will take them back.”
       • DURING Meditation: “None of my possessions belong to me”.
     • Have children?
       • They are not mine. They are children of God as much as I am. God trains me art of loving, as much as I train “my” children the art of __.
       • Children are not OF you. They came to the world THROUGH you.
     • SUMMARY: Give up unnecessary possessions / simplify life. Give up ownership

Bhagavad Gita Chapter 6, Verse 11:

śucau deśe pratiṣṭhāpya sthiramāsanam ātmanaḥ |
nātyucchritaṁ nātinīcaṁ cailājinakuśottaram ||

In a clean spot, one should firmly fix one’s own seat which consists of a cloth, a skin and kusa-grass, one over the other, and which is neither too high nor too low.

 

• In verse 10 (covers stage 1 of 8) , Krishna said “Place should be secluded“. In verse 11 (covers stage 1 of 8), he says “Place should be spiritually clean. Invokes divinity”. Have pictures which invoke reverence and humbleness in you.
• Stage 2 of 8 is Time (Kālaḥ). When to meditate? Anytime mind is (1) Relaxed, (2) Alert. Doesn't matter when.
• Stage 3 of 8 is “Type of seat to meditate on” (Āsanam):
  • Meditation seat:
    1. kuśaḥ uttaram: Grass. Believed to induce concentration because kuśa grass has sharp edge, symbolizing sharp mind.
       • In sanskrit, there is idiom: kuśāgra-buddhiḥ: Sharp mind!
    2. ajinam: Deer skin. Considered sacred. Layer of “deer skin” OVER kuśa grass. In Vedic tradition, when one takes ajinam, one chants: This deer skin should protect me from negative forces.
    3. caila: Cloth. Over deer skin. Protects mediator prickly deer skin which would disturb body, hence mind.
  • So should we hunt/kill deer? Answer is, don't take literally. See the spirit behind it. Meaning, seat which is neither too hard/not too soft. Seat is to be STEADY. Not moving. Disturbs body.

Bhagavad Gita Chapter 6, Verse 12:

tatraikāgraṁ manaḥ kṛtvā yatacittendriyakriyāḥ |
upaviśya”sane yuñjyād yogamātmaviśuddhaye ||

Seated there on the seat, having restrained the activities of the mind and sense organs, and having made the mind one-pointed, one should practice dhyana yoga for mental purification.

 

• Sense organs restraint. (yata-restraint citta indriyaḥ kriyāḥ)
  • Restraining what? Organs of knowledge (jñāna indriyaḥ). Organs of action (karma indriyaḥ). Kriyā (functions).
  • How to restrain? Consciously by auto-suggestion given to mind, “Now I have appointment with myself”.
    • Just like when someone tells us to wait outside for our appointment, we do so. Similarly, mind must wait while one meditates.
    • Withdraw mind from world.
• After withdrawing mind, stilling mind is NOT objective (even though still mind is needed to contemplate), but directing it towards chosen object of meditation.
  • Like building dam. Stop river water being wasted into ocean. I store water and channel for irrigation.
  • In same way, mind has energy being wasted to unnecessary channels.
  • Thus in meditation, mind energy is directed to object of meditation.
• Meditation is like lens.
  • When sun shines, energy dispersed.
  • When use lens, converged light has power.
• Purpose of meditation?
  • Ātma (mind)-viśuddhaye: Viśuddhiḥ = purification.
    • Thus: Purification of Mind. Removes 1/2…
      1. Malam: unhealthy ways of thinking. rāga/dveśa/krodha/moha. Indecent thoughts.
      2. Vikṣepaḥ: Extrovertdness/restlessness of mind.
  • Krishna does not prescribe mediation for Self-Realization. Because according to Vedanta, Self-Knowledge only comes by study of scriptures.
  • Meditation does not, can not produce any NEW knowledge.
• After purifying mind, one has to study Scriptures for knowledge.
  • Question: Suppose person practices meditation AFTER Scriptural study… what is Purpose?
    • If before, called: bedha upāsanam
      • Purpose: mala vikṣepa nivṛtti (Removal)
    • If after scriptural study, called: nididhyāsanam
      • After Vedāntic study, and receiving knowledge “Aham brahmāsmi”, what is purpose? For purification only.
      • Purification from WHICH impurity?
        • Even after Vedantic knowledge, we have habitual Vāsanā of body-identification, called: deha-vāsanā / deha abhimāna vāsanā / viparīta-bhāvanā / viparyaya
        • Long as those habits are present, knowledge can not help me.
        • Metaphor to demonstrate deha-vāsanā: Family comes, sit different seat on dinner table. Family goes. You go back to old seat.
          • Is it because you're ignorant? No. Because it's habit.
          • Similarly, body-identification is entranced habit. Thus in habit, must train mind: I am not this body.
  • Removal of deha-vāsanā is called: Ātma-viśuddhaye
• SUMMARY: Before/after scriptural study > Meditation > Mind purification ONLY. Not Liberation.

Bhagavad Gita Chapter 6, Verse 13:

samaṁ kāyaśirogrīvaṁ dhārayannacalaṁ sthiraḥ |
samprekṣya nāsikāgraṁ svaṁ diśaścānavalokayan ||

(Remaining) firm, holding the trunk, head, and neck erect and steady, and not looking around, one should look at the tip of one’s own nose (as it were.)

 

• Stage 4 of 8: Posture (śarīra-sthitiḥ)
  • Sitting down with folded legs and max base area. Knees as apart as possible. Ideal, not compulsory.
  • If can't sit cross legged, sit on chair.
  • Every prescription is suggestion. Not a command.
  • Meditation is not posture. But job done with one's mind.
    • Just like aesthetically pleasing study room doesn't necessarily help mind study better. Some can study with mind in poor room.
    • Similarly, mind can meditate in any posture.
• Condition of upper part of body: From hip-onwards, erect (kāya: from hip to neck). Straight and FIRM.
  • Why straight? Because only then breathing is even, which is connected to mind. Restless breathing = restless mind.
  • Off topic: Humans pay big price for growing vertically. Back bone takes pressure. Thus back problems. Animals grow horizontally, so no problem.
• How to withdraw sense organs from sense fields?
  • Withdraw mind from sense organs. Because can't withdraw sense organs, since they innocently sense just by their existence.
  • Most powerful sense organ is: Eye
    • Don’t look around. Indicates restlessness and makes mind restless if eyes are looking around.
    • Give eyes job, like job to keep child occupied.
      • As though looking tip of nose. Meaning eyes are partially closed. Not meditating on tip of nose.
    • Contradiction: Verse 5.27: Look between eyebrows. But Verse 6.13: Tip of nose!
      • Inconsistency in instructions indicates Lord Krishna not particular where to look. Long as eyes don't distract.
• Stage 5 of 8: Breathing evenness: prāṇa-sāmyam
  • Verse 5.27: Prāṇāpānau samau kṛtva, meaning: Breathing is slow-rhythmic-even
  • 2 Parts:
    • Slow-rhythmic regulated breathing (Prāṇa ayāma and with grammatical sandhi, written as: prāṇāyāma)
    • Observing breathing (Prāṇa-vīkṣanam)

Bhagavad Gita Chapter 6, Verse 14:

praśāntātmā vigatabhīrbrahmacārivrate sthitaḥ |
manaḥ saṁyamya maccitto yukta āsīta matparaḥ ||

Remaining in the vow of Brahmacarya with a calm mind without anxiety, and restraining the mind, the disciplined one should remain with the mind (fixed) on me (and) with Me as the supreme (goal).

 

• What should be condition of Mind for Meditation? Tranquil (praśāntātma)
  • What keeps it disturbed? Not tranquil
    1. PAST experience/vāsanā: Regrets/bitterness/irritation. Surfaces in Meditation
       • During day, don't surface because mind is preoccupied.
       • SOLUTION:
         • Past is useful to learn. From then on, surrender them all to Lord, after learning from them. Also tell yourself “All past experiences were for my growth”. When surrender to Lord, anger is impossible.
         • Past can be detriment if don't know how to handle, refuse to learn from. Can't move forward.
         • When you hate someone, the sufferer is not the hated. The sufferer is the hater. Hatred is obstacle to the hating person, not to hated. Hated doesn't even know they're hated. Or they're gone. Thus FORGIVE everyone.
         • When forgiven all, one enjoys: praśāntātma (mind tranquil)
    2. Concern of FUTURE
       • SOLUTION: Surrender to Lord. “Oh Lord, whatever I am to face in future, is result of my own Karma. Can't blame I am responsible for my own future. I can't escape my future. Thus I don't resist it. I welcome it, whether positive/negative. Give me the strength to face the future and learn from it experiences. Give me a sattvic mind which will take the teaching and forget the experience”.
       • Metaphor: Chew on sugar cane, extract essence, and throw cane away.
       • Motto: Welcome the future!
• Commitment to life of: brahmacārivrate sthitaḥ:
  • Brahmacarya: Student of scriptures (Brahma: scriptures | Carya: Leading way of life)
    • To study well scriptures, requires certain disciplines. One of disciplines is brahmacarya doesn't have any relationship, except of 3 natures: Relationship with: God, Guru-Teacher, Śāstram. He/she has no/little worldly relationship.
  • Sannyāsā aṣrama: One who even breaks even from 3 relationships above. Once he discovers Advaitam (non-dual Oneness), there is no relationship. Because relationship requires min of two.
  • How do we translate Brahmacarya and Sannyāsā to  lifestyle of gṛhasta (householder)?
    • During meditation, renounce any relationship. “I AM NOT __”.
    • Ask all to get out of your mind.
    • Become mental sannyāsī (renouncer).
• Ma cittaḥ: Dwell upon Me. Means to dwell upon either: God, Guru-Teacher, Śāstram (The 3 relationships of brahmacarya).
  • Dwell means to fix mind/thought on God.
  • Why should I? Because the only permanent relationship in all births (janmā) is with God. All other are temporary.
  • Invoke Me, who is: sṛṣṭi sthiti laya kartā, of whole Creation.
  • Metaphor: Rivers come from Ocean. Go back to Ocean. You come from Me, going back to me.
• matparaḥ: Keep God as object of Meditation & Objective of Life.

Bhagavad Gita Chapter 6, Verse 15:

yuñjannevaṁ sadātmānaṁ yogī niyatamānasaḥ |
śāntiṁ nirvāṇaparamāṁ matsaṁsthāmadhigacchati ||

Thus engaging the mind (in meditation) constantly with a restrained mind, the Yogi, attains peace which belongs to ME and which culminates in liberation.

 

• How long meditation to be practiced? Consistently, regularly, long time.
• Meditator must fix mind on Lord. “Fixing mind” means “Fixing the thought”. Meaning, may your thoughts be cantered on God.
• What type of God to fix mind onto?
  • Lord is presented in 3 different ways, depending on level of student: (Also presented in Ramaṇa Maharṣi, Upadeśa Sāram)
    1. maṇḍa adhikārī (iṣṭa-devata): God is personal, with particular form. EG: Rāma, Krisna, Jesus. Called: Eka rūpa dhyānam.
    2. madhyama adhikārī: Viṣva rūpaḥ / aneka rūpa dhyānam: I see Lord as very creation itself, including me, the meditator. And that Lord I mediate on.
       • Equivalent to savikalpa-samādhi.
    3. uttama adhikārī: Once study Upaniṣad, Lord is arupa dhyānam. Transcending all forms. Meaning formless Īśvara. Meditator/Meditated division disappears.
       • Equivalent to nirvikalpa-samādhi.
       • Process: bedha upāsanam is transformed into is abedha dhyānam
• Question: Which one to meditate on?
  • Krishna is talking about arūpa dhyānam (uttama adhikāri) alone. Highest form.
  • Meditate on Me.
• Question: What will I get from meditation?
  • Śāntim / jīvanmuktiḥ. Peace of mind.
  • Where is peace coming from? From Lord. Not “setup” of life. Because when not setup, it's upset.
  • Thus if peace depends on relationships/job, there is risk of upset.
  • Kaṭha Upaniṣad: Only those people whose peace is of surrender to God, have REAL peace. Any other is superficial.
  • nirvānaparamām (word in verse): Is videha-muktiḥ: Freedom from rebirth, which is the benefit of Meditation on Self as Self.

Bhagavad Gita Chapter 6, Verse 16:

nātyaśnatastu yōgō'sti na caikāntamanaśnataḥ |
na cātisvapnaśīlasya jāgratō naiva cārjuna ||

Dhyanayōga is possible neither for one who eats too much nor for one who does not eat at all; neither for one who sleeps too much nor for one who is ever awake, Oh! Arjuna.

 

• Up to Verse 15, antaraṅga sādhanam (Disciplines before meditation) is COMPLETE.
• Verse 16/7, Krishna covers 2 more bahiraṅga sādhanam (Disciplines throughout day).
• Message: Moderation in everything as important discipline. Never get carried away by anything. Never indulge too much. Never get addicted to anything.
• Moderation regarding: (1) Eating (2) Activity (3) Sleep
• Eating:
  • Who overeats, can't succeed in spirituality, especially Meditation. Considered type of pāpam.
  • In between eating not accepted. Bad for health, also considered pāpam.
  • How to know if overeating?
    • Divide stomach 4 mental portions.
      • 2 Quarters = solid food
      • 1 Quarter = liquid
      • 1 Quarter = empty. For food to mix properly.
      • How to know you have 1 quarter left? When can eat some more, STOP! After eating, should not feel discomfort.
  • If don't follow this discipline, can't be spiritual person because mind will place higher priority over food then God.
  • Also don't fast too much also.
    • If fasting too much, in old age, problems like ulcer.
    • If don't eat enough, close eyes for meditation, and rice comes into mind!
• Sleep:
  • Sleep too much, can't succeed in meditation.
  • Or doesn't sleep at all, short time for body to recover.
  • Varies for all. Therefore it's your job to discover what is average best hours of sleep for your body.

Bhagavad Gita Chapter 6, Verse 17:

yuktāhāravihārasya yuktaceṣṭasya karmasu |
yuktasvapnāvabodhasya yogo bhavati duḥkhahā ||

Dhyana yoga becomes the destroyer of sorrow for one who is moderate in eating and recreation, who is moderate in sleeping and waking, (and) who is moderately engaged in actions.

 

• Moderation in Resting, recreation, entertaining. All required.
  • Human mind requires variety for health. But should know when to STOP.
  • TV was originally meant for: News, Entertainment, Education. Unfortunately undisciplined mind chooses Entertaining, thus never expands it's mind.
• Moderation in Activity:
  • EG: Workaholic has no time for family. Which causes family problems, affecting workaholics work also.
  • Cement of family is time. They deserve your time as much as your work.
  • Priority confusion is big problem. It leads to relationship problems because one gets “lost” in their field of activity, neglecting others.
  • Today motto is: work and achieve. Climb corporate ladder. Only to fall down. 🙂
  • Scriptures says: Achievement is not do all, be all. Always devote time for some scriptural study… be reminded of Goal of life, God.

Bhagavad Gita Chapter 6, Verse 18:

yadā viniyataṁ cittam ātmanyevāvatiṣṭhate |
niḥspṛhaḥ sarvakāmebhyo yukta ityucyate tadā ||

When the mind has gained a certain composure (and) remains in the self alone, when one is free from longing for all the objects (of desire), then (the person) is said (to be) one who is accomplished.

 

• In first 17 verses, Krishna deals with bahiranga sādhana (General disciplines throughout life) and antaraṅga sādhana (disciplines before meditation).
• In Verse 18, Krishna talks about Dhyāna-svarūpam (Actual process of meditation). And Dhyāna-phalam (culmination of meditation process).
• Verse 18 specifically talks about Patañjali's last 3 steps: Dhāraṇā, Dhyānam, Samādhi (extends in verse 19)
• Krisna doesn't talk about Meditation on personal God, but on Ātma-svarūpa (my own nature).
  • Meaning I only entertain thoughts which reveal my self nature.
• Teacher here follows closely aṣṭāṅga-yoga of Patañjali, who has created system for mediation/integration of personalities.
  • Patañjali Yoga Sūtrās are divided into 2 parts:  (1) Practice of Meditation; PRACTICAL (2) Philosophy; yoga-darśanam.
    • The philosophical part is rejected/unaccepted by Vedāntic tradition.
    • Shankara said, Yoga philosophy is not acceptable to us. But practical part (yoga-abhyāsa) is acceptable.
    • Vyasa borrows heavily from Patañjali's practical aspect of meditation. Because it's useful system.
• SUMMARY: The system which is borrowed is called: aṣṭāṅga-yogaḥ (Meditation in 8 steps)
  • It's a wonderful system for integrating personality. Endorsed by Ādī Śaṅkara.
  • Integrates 4 sheaths: annamaya, prāṇamaya, monomaya, vijñānamaya kośa.
  • It's a system which take care of our way of life (bahiraṅga-sādhana equivalent) per Yoga-Śāstra: Yamaḥ, Niyamaḥ
    • Logic: Our way of life (lifestyle) determines our mental makeup. EG: If reactive type of person, then mind is restless, which makes meditation impossible. Thus we apply yama/niyama to still-ify life and the mind.

Patañjali Yoga Sūtrās:

1. Yamaḥ (niṣedha): Avoided. Don'ts
   1. Ahimsa: Avoid injuring others. Give up violence, physical, verbal, mental. Why? Because mind is disturbed. What you do to mirror, it will do to you. Hurt mirror, mirror hurts you. Not in visible manner, but invisible manner.
   2. Satyam: Give up speaking untruth. Give up falsehood at thought/verbal level.
   3. Asteyam: Non-stealing. Never possess anything which doesn't legitimately belong to you. Any benefit I gain through unfair deal is a stolen benefit. Whether others recognize or not, Bhagavān recognizes stealing.
      • If someone deserves a salary, and I don't give right amount in order to save up, the saved money is stolen.
   4. Brahmacaryam: Give up inappropriate attitude/relationship towards opposite sex.
   5. Aparigrahaḥ:
      • Parigrahaḥ: Possessing too much. Amassing wealth. Even if legitimately earning, according to śāstra, one has to share with society. If not sharing, big imbalance between rich/poor in society.
      • Thus aparigraḥ means: Not possession too much.
2. Niyamaḥ (vidhi): Followed in daily life or embraced. Do's.
   1. Śaucam: Purity within/without (internal/external)
   2. Saṃtoṣaḥ: Contentment, with whatever I legitimately earn. Never compare with other people.
   3. Svādhyāyaḥ: Scriptural study.
   4. Tapaḥ: Austerity. Simple living. Non-pompous/luxurious living. Observing moderation.
   5. Īśvara praṇidhānam: Surrender to God. Meaning: Surrendering to laws of karma. God means “laws of karma which keeps universe in harmony”. This includes physical/moral orders (all of Bhagavān). Meaning whatever I experience in life is what I deserve (every experience I go through, from happiest, to most torturing). Everything happens according to moral order of Lord.
      • Accepting  laws of karma (Bhagavān) is to: Not resist/criticize any experience.  I accept whatever I receive as will of God.
        • EG: We can improve future, because it hasn't yet come. But whatever has already come, is Isvara's will. Acceptance of Īśvara's will, is acceptance of “law of Karma”, is acceptance of every bit of my experience.
      • What do we mean by “Acceptance”?
        • Not allowing experience to create bitterness, anger, hatred, inferiority, jealousy in the mind… towards oneself/another.
        • Not allow experience to generate negative emotion.
        • Cheerful acceptance is possible, by saying: “What I get is what I deserve. I can't blame anyone.”
        • All I can do is pray to God to give strength to face the inevitable. Called: śaraṇāgati / praṇidhānam / prapatiḥ / surrender.

• Last 3 niyama put together is called: Kriyā Yogaḥ. Another name for Karma Yogaḥ.
  • SFR (Yogānanda) Institution uses word “Kriyā Yoga”, which is nothing but practice taken from Patañjali Yoga Sūtrās.
  • According to Patañjali, Kriyā Yoga = Tapas +  Svādhyāyaḥ + Īśvara praṇidhānam… which is called in Bhagavad Gītā as: Karma Yoga

• Following yama/niyama, makes one cultured/decent person. Whose able to meditate.

Keywords: abhimana, adi shankara, antaranga, aparigraha, Aparigrahah, asana, asanam, ashrama, ashtanga, asrama, astanga, atma krpa, bahiranga sadhana, bhagavan, brahmasmi, buddhi, darsanam, darshana, desa, desha, dharana, dhyanam, dveśa, ekaki, grhasta, grihasta, ishta, ishtha, ishvara, ista, isvara, jivan mukti, jivanmukti, jnana, kala, kalah, karta, katha upanishad, kosa, kosha, kriya, kriya yoga, Ksema, kshema, kusagra, kusah, kusha, kushagra, manda adhikari, matpara, nididhyasana, nigraha, nirashi, nirasih, nirvanaparamam, niscaya, nisedha, nishcaya, nishedha, nivritti, niyamah, Parigrahah, patanjali, prana samya, prana samyam, pranamaya, Pranayama, pranidhana, pranidhanam, prapati, prarabdha, prasantatma, prashantatma, prayatna, raga, rama, ramana maharishi maharshi, rupa, samadhi, samtosa, samtosha, sankara, sannyasa, santim, sanyasa, saranagati, sarira sthiti, sastra, sastram, satchitananda, satcitananda, saucam, shanti, sharanagati, sharira, shastra, shaucam, sutras, svadhyaya, svarupa, tapah, tapas, upadesa, upadesha saram, upaniṣad, vasana, vedantic, vijnanamaya, Viksepa, Vikshepa, viparita bhavana, vishuddhaye, Vishuddhi, vishva, visuddhaye, Visuddhi, visva, yamah, yogananda, yogi, yunjita

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• After class questions

Credit for help in Bhagavad Gita teaching is given to Swami Paramarthananda

Recorded 23 April, 2019