Bhagavad Gita Course (18 Chapters): Weekly Class Lessons

Advaita Vedanta or Upanishads, are the subject matter of the Bhagavad Gita. Their final teaching is, “Truth of self (you right now) is whole, complete, full, timeless, unchanging and limitless”.

However reader's experience is anything but this.

In fact everything about one's experience contradicts above lofty description. This is because fullness does NOT and logically can NOT apply to a decaying, mortal body-mind.

Meaning, as long as “I” is placed in the finite body-mind — of course you'll find the description challenging to relate.

For this reason, the aspirant takes refuge in various spiritual paths in hopes to discover this full “I AM”.

We certainly acknowledge that all sincere paths contribute to purifying and preparing the mind.

However one is expected to eventually grow out of the need to purify more. Because purification implies, “I am not pure”.

Once the aspirant has matured, the mind spontaneously takes interest in knowledge.

Aspirant rationalizes, “If ignorance of reality is the problem… then the ONLY solution is knowledge. Because knowledge alone opposes ignorance”.

Seeker then says…

“I need a teacher whose vision is already clear. One who can help me discover the truth in myself.”

Gaining and assimilating self-knowledge imparted by the acharya through the Bhagavad Gita — is the final means to the ultimate goal; liberation (moksha).

Since beginingless time — devotee's search for permanent freedom from limitation has finally fructified.

This is the very purpose of Bhagavad Gita and our classes — assuming student's mind has sufficient maturity.

Unfolding the vision of reality is a delicate process. Like performing heart surgery.

An immature mind resists being taught. It believes it can do a better job then a qualified heart-surgeon whose already integrated the reality of surgery in real life.

Similarly, Bhagavad Gita is like a heart-surgeon's manual whose essence only becomes ALIVE once taught by an ācārya.

The text has proven to work countless times. Her wisdom, ever fresh and new, perfected from every angle — prunes away one's beginingless ignorance (avidyā).

The student is systematically and carefully lead through a means of knowledge (pramāṇa). Only fresh open ears and willingness to inquire on the teachings is required.

To understand why everything has failed so far, read the next snippet below…

We typically apply a special technique in the present – to get “there” in the future.

Sound familiar?

Vipassanā, meditation, mantrās, rituals, channeling, healing modalities, various types of Yoga, etc…

The predicament with any technique or ritual performed is the “I” by which one's entire life rests on.

I meditate, I learn, I experience, I doubt, I do.

This subject ‘I', still does NOT know who or what it is.

Who and what is this person whose actually doing the spiritual sadhana (practice)?

Hence no matter what is done or experienced — person's actions are resting on an unresolved foundation.

Even to disagree or agree with this statement, one says “I __”.

A limited person performing a limited action (technique), while expecting an unlimited result, is a mathematical impossibility.

Limitation can't bring about limitlessness. Just how…

Drop in the Ocean can't do some technique to magically “become” the entire Ocean.

This mistaken assumption is easily noticed in one's own behavior.

There is a need to constantly DO.

An insatiable desire to improve and become — materialistically or spiritually.

What drives us to constantly improve and become?

Sense of limitation.

Drive is caused by superimposing the limited body-mind onto the limitless self.

Thereafter to release ourselves from the inherent limitations – we end up building ourselves up. Increasing our physical, mental, intellectual and spiritual capacities.

More degrees. Greater comforts and security. New relationship. Hoarding things. Excessive socializing.

Out of our ignorance — we again repeat yesterday's activity today. While expecting a different result.

Therefore life becomes a story of chasing pleasures and avoiding pains.

This is saṁsāra. It sustains rebirth.

In samsara, you can neither Get nor Lose…

A billionaire works hard and enjoys recognition. Only to die later. His hard-earned money is be returned to the nation. His name is forgotten.

A pretty lady enjoys attention her youthfulness draws. Only to notice it quickly dissipating with age.

Where is the Roman Empire now? Were there not an unstoppable force?

Meaning…

One can neither lose nor win in this world.

A marriage comes with ups and downs.

Beauty has ups and downs. Constant attention becomes burdensome.

New relationship demands maintenance, time and energy.

Passionate businessman may suffers health issues later.

Sport team's happy win is other team's jealous loss.

In other words, it's a zero-sum game. Whatever loses or gains you add up, in course of time they cancel each other.

The solution is Bhagavad Gita…

Bhagavad Gita's function is two-fold…

1. Show you how to intelligently navigate this relative life of up's and down's. Meaning we don't deny the mind, work, family, leisure. Without them, self-knowledge is dry and cerebral.
2. Helps you recognize your essential truth – right now – is already free and complete. You will never be more in the future then what you are right now. It's our false notions that deny owning up to this basic fact. Once owned up, the devotee approaches the relative world more responsibly and cheerfully. While never forgetting the big picture.

Purpose of class teachings is to remove student's false sense of limitation about oneself.

Limitation means, “I am small, separate, imperfect, incomplete and mortal”. This identity misplacement causes one to endlessly seek for permanent fulfillment through impermanent experiences.

The teachings are expounded through a logical and systematic approach (A > B > C) to reveal the highest non-dual knowledge (bramavidya).

The result is shifting of “I” from the mortal, changing, limited Body-Mind… to the unchanging, limitless existence/awareness (brahman).