Bhagavad Gita | The Essence of Vedanta

著者： Vedanta Society San Francisco
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  • Swami Tattwamayananda’s class on Srimad Bhagavad Gita is held at the Vedanta Society of Northern California, San Francisco (founded by Swami Vivekananda in 1900) on Friday evenings in the First Universal Hindu Temple in the West (founded by Swami Trigunatitananda in 1905). Classes are held on Friday night at 7:30 pm. All are most welcome.

    The Srimad Bhagavad Gita is the most important spiritual classic of Hinduism.

    Swami Tattwamayananda, currently the Minister of the Vedanta Society of Northern California, San Francisco, (originally founded by Swami Vivekananda in 1900) served in various centers of the Ramakrishna Order in India as editor, publisher, and teacher of Sanskrit, Advaitic texts such as Sri Shankaracharya's commentaries on the 'Prasthanatraya' (the fundamental Sanskrit texts of Vedanta philosophy), Buddhism and Indian philosophy. He underwent traditional training in Hindu scriptures, Sanskrit, Vedic and Vedantic literature for many years, from his early days. Before coming to the United States in January 2012 he was teaching Sanskrit, Vedantic scriptures and Indian philosophy at the Training center in Belur Math, the institution that trains the monks of the Ramakrishna Order at the headquarters of the Ramakrishna Mission, Kolkata, India. Apart from his traditional education, the Swami has also received modern University education in English literature, psychology, European history, and Western philosophy. He is frequently invited for lectures on Yoga, Vedanta, and traditional Hindu scriptures and for participating in interfaith dialogues.

    For more:
    Web: www.sfvedanta.org
    Livestream: https://livestream.com/sfvedanta
    Facebook: www.facebook.com/sfvedanta
    YouTube: https://www.youtube.com/user/SFVedanta
    All Original Content © Vedanta Society of Northern California
    Copyright Vedanta Society, San Francisco
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あらすじ・解説

Swami Tattwamayananda’s class on Srimad Bhagavad Gita is held at the Vedanta Society of Northern California, San Francisco (founded by Swami Vivekananda in 1900) on Friday evenings in the First Universal Hindu Temple in the West (founded by Swami Trigunatitananda in 1905). Classes are held on Friday night at 7:30 pm. All are most welcome.

The Srimad Bhagavad Gita is the most important spiritual classic of Hinduism.

Swami Tattwamayananda, currently the Minister of the Vedanta Society of Northern California, San Francisco, (originally founded by Swami Vivekananda in 1900) served in various centers of the Ramakrishna Order in India as editor, publisher, and teacher of Sanskrit, Advaitic texts such as Sri Shankaracharya's commentaries on the 'Prasthanatraya' (the fundamental Sanskrit texts of Vedanta philosophy), Buddhism and Indian philosophy. He underwent traditional training in Hindu scriptures, Sanskrit, Vedic and Vedantic literature for many years, from his early days. Before coming to the United States in January 2012 he was teaching Sanskrit, Vedantic scriptures and Indian philosophy at the Training center in Belur Math, the institution that trains the monks of the Ramakrishna Order at the headquarters of the Ramakrishna Mission, Kolkata, India. Apart from his traditional education, the Swami has also received modern University education in English literature, psychology, European history, and Western philosophy. He is frequently invited for lectures on Yoga, Vedanta, and traditional Hindu scriptures and for participating in interfaith dialogues.

For more:
Web: www.sfvedanta.org
Livestream: https://livestream.com/sfvedanta
Facebook: www.facebook.com/sfvedanta
YouTube: https://www.youtube.com/user/SFVedanta
All Original Content © Vedanta Society of Northern California
Copyright Vedanta Society, San Francisco
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  • 172 – Conclusion of Gita | Swami Tattwamayananda

    172 – Conclusion of Gita | Swami Tattwamayananda
    2024/11/08
    Gita is the most celebrated spiritual text of Hinduism and Vedanta. Shankaracharya immortalized Gita with his commentary.

    Many of Buddha’s teachings were taken from Gita. The 26th chapter of Dhammapada is repetition of the characteristics of a “stitha-prajna” (wise man) described in the 2nd chapter of Gita. The concept of moderation discussed in the 17th verse of the 6th chapter of Gita was also adopted by Buddha.

    73rd verse: Arjuna says: “Now, I have listened to you carefully. I have overcome my doubts. I have regained my wisdom. I shall act according to your instructions.”

    Gita begins with Arjuna’s dilemma. It was taught to an ordinary man of action, because it has a realistic approach to life, interpreting spirituality as common sense. In essence, it says that when we face a crisis in life, we should not know that it is transient. We should also know that happiness and unhappiness are two sides of the same coin, and we have to transcend both to find peace and happiness.

    Arjuna thought of himself as a physical body. Once he learnt the spiritual truth of his own true nature and a common-sense approach to life in this world, his delusions were gone.

    Gita is not just a book of action. According to Shankaracharya, the central theme of Gita is not action alone but the importance of spiritual knowledge.

    There is an epilogue to Gita called Uttara Gita. There Arjuna asks Lord Krishna to explain his teachings again, as he forgot the teachings. At that point, Lord Krishna scolds him. The implication of this story in modern times is that when we listen to something, we may emotionally connect with it, but we may not be able to implement the spiritual wisdom. We have to struggle hard to translate our intellectual understanding to our emotional system.

    After the 73rd verse, the scene shifts in Gita. In the next several verses, Sanjaya, who was blessed with divine vision by Vyasa says: “I still recall again and again in my mind the dialog between Lord Krishna and Arjuna. It fills my heart with joy.”

    Sanjaya was able to listen, enjoy and recall this great dialog because his mind was ready for it. We do not remember what we are not interested in. Sanjaya was a spiritual seeker and had the right spiritual attitude.

    Gita ends with the 78th verse: “Wherever there is a blending of Yogeshwara (man of spiritual wisdom) and Dhanurdhara (man of action), there will be fortune, prosperity, victory, welfare, righteousness and justice.”
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    59 分
  • 171 – Fitness to Study Gita | Swami Tattwamayananda

    171 – Fitness to Study Gita | Swami Tattwamayananda
    2024/11/01
    63rd verse: “You have listened to the great spiritual truth and My instructions. Now, you do whatever you want. Act according to your own conviction and understanding.”

    There is no compulsion from the teacher, Lord Krishna. He encourages the student to use his own intellect and conviction. This is because everyone in the world is at a different level of spiritual evolution. The goal is to experience the truth, not blindly believe.

    Swami Vivekananda expounded in the parliament of religions that spiritual life is like climbing the top of a hill. Once we are at the top, we see many trails leading to the top. When we are on the trail, we may think that is the only path. Similarly, when someone is early in their spiritual life, at the level of belief and rituals, they think only their path is right.

    66th verse: “When you feel that all your efforts are in vain, you should very sincerely and mentally give the entire responsibility to God. Then you do not have to worry about anything.”

    There are two interpretations of this verse. Ramanuja interprets it as sincerely taking refuge in God and becoming a tool in God’s hands. Shankaracharya’s interpretation is that all problems have a solution at the spiritual level. Psychological problems can only have a permanent solution at a higher, spiritual level. Shankaracharya says that the real reason behind Arjuna’s delusion and inactivity is his wrong perception of his true nature – lack of atma-jnanam. Once Arjuna understood his true nature, his delusions vanished, as he states in the 73rd verse.

    67th verse: “I have taught you this spiritual truth. You should not teach this to a person who does not have the following qualities: (1) a sense of devotion, sanctity and sacredness (2) willing to practice it with spiritual humility, service and discipline (3) has great respect and appreciation for the teacher.”

    St. Matthew has a similar statement. The effectiveness of spiritual teachings depends on the readiness of the listener’s mind. A sense of sanctity and sacredness from the disciple towards the teacher and heritage (Parampara) is important.

    There is a story of Durvasa rishi and Indra. Indra came on an elephant and had a spiritual conversation with the sage. Pleased, the sage gave him a sacred flower garland. Indra was on the elephant and without paying attention, put the garland on the elephant’s neck, who dropped it and crushed it under his feet. Since Indra did not show respect towards the sacred garland, the sage cursed him.

    68th verse: “Those who teach this to people who are ready to listen and understand its true meaning with a sense of sanctity and sacredness, they will attain supreme liberation.”

    69th verse: “Anyone who tries to preach this spiritual truth, he is dear to Me and he will be spiritually elevated.”

    Teaching these spiritual truths itself is a spiritual practice and becomes a road for spiritual progress – even if it does not lead to spiritual growth of the listener.

    Our mind constantly accumulates ideas. Instead of getting toxic food, even mechanical listening to spiritual ideas has benefits. For complete effectiveness, the mind should be ready.
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    1 時間 8 分
  • 170 – Taking Refuge in God | Swami Tattwamayananda

    170 – Taking Refuge in God | Swami Tattwamayananda
    2024/10/25
    The 59th and 60th verses take us back to the original narrative of Gita, where Arjuna was facing conflicts as he did not want to do an unpleasant duty. Lord Krishna says: “If instead of practicing karma yoga, you think you can run away from your duty, that is your fantasy. Your own swabhava will compel you to do the duty.”

    Swabhava is our inherent nature that determines our outlook to life and our actions. It is shaped by tendencies that we gather over many life cycles.

    Each jiva is a solitary traveler. He meets his parents and relatives as travelers meet in a train and then separate at the end of each life.

    Bhagavata Purana has the story of a king who crowned his young son as the heir apparent. Unfortunately, the son died and everyone was in grief. Narada and some sages visit him to console him. brings the son back to life, but the son was not able to recognize his parents. He said that he had many parents over many life cycles. This helped the king understand the wisdom of the sages.

    The story of Jada Bharata explains that life is not just one chance. We are not tools in the hands of destiny. We have enough freedom to build our destiny. King Bharata retired to a hermitage for spiritual practices but developed strong attachment towards a baby deer and forgot his spiritual practices. He was born as a deer in his next life, but under the effect of his samskaras, he stayed near a hermitage. In his next life, he was born as a great saint - Jada Bharata - always established in his identity with Atman. He did not lose his spiritual wealth, but his realization was delayed.

    We are imprisoned by our samskaras. At the same time, we can use our mind, our five senses of perception and five senses of action to accumulate good samskaras and control our destiny.

    61st verse: “God is present as the divine spark in everything and everyone. Sitting within everyone as the in-dweller, he regulates and operates this world just like an engineer operates a machine.”

    Vedanta does not emphasize a creator God. Rather it emphasizes the idea of God as the divinity within. We can manifest this divinity through spiritual practices and by being a good human being. Buddha is a good example of this, as he did not believe in a creator God.

    When we do noble actions for the good of others or as an offering to God, with a sense of sanctity and sacredness, we become spiritually elevated and the divinity within us begins to manifest.

    Swami Vivekananda said: “Live life in such a way that Good will accept you even if you do not accept Him.” Swami Vivekananda also said: “Religion is the manifestation of divinity already in man.” Spirituality transcends religion but does not reject religion.

    62nd verse: “Take refuge in the ultimate divine reality for your own spiritual good.”

    63rd verse: “You have listened to the great spiritual truth and My instructions. Now, you do whatever you want. Act according to your own conviction and understanding.”

    There is no compulsion from the teacher, Lord Krishna. He encourages the student to use his own intellect and conviction.

    64th verse: “I have taught you this great spiritual truth because I consider you as My dear disciple.”

    65th verse: “If you try to follow this path and be a steadfast devotee, you will attain the highest spiritual enlightenment.”

    66th verse: “When you feel that all your efforts are in vain, you should very sincerely and mentally give the entire responsibility to God. Then you do not have to worry about anything.”

    This verse describes the concept of Prapati or Sharanagati. According to Ramanuja, Prapati is the highest state of a devotee of God. Prapati means complete surrender and is composed of the following characteristics. (1) Always having a positive outlook in life, full of sattvic qualities such as serenity, wisdom, compassion, and broad mindedness. (2) Rejecting all the opposing qualities such as skepticism and self-doubt. (3) Strong faith that God will protect me. (4) Strong faith that God is the only protector. (5) A feeling of total helplessness and dependence on God (6) Total self-surrender (atmanikshepa). When the first five characteristics are fulfilled, atmanikshepa is the result. He then becomes an instrument in the hands of God and God operates through him.

    When we link ourselves to a higher ideal, we can develop the ability to remain unaffected from the outcome of our actions. For example, if we did something good to others but they are still ungrateful, we will not be affected.
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    1 時間 2 分

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