82: Bhagavad Gita Class by Swami Tadatmananda - Ch.11 Verses 37-46

[gridcoregilry]

Thank you, I praise God by receiving your videos and explanations. Thank you <3

[saritabhatia]

Thank you Gurudev for par excellence complete and concise Advaita Vedanta definition of Ishvara ईश्वर and also sthane स्थाने ! It has helped to remove the veil of ignorance and has led me more towards spiritual maturity. It is difficult to count the spiritual blessings you have been showering on all of us . Anant koti naman and Anant koti dhanyavad Pujya Gurudev! 🙏🕉🪔🔔🦢🪷🦢🪷🦢🪷🦢🔔🪔🕉🙏💐👌🌷👌🪷

[prakashrath]

Pranam Swamiji for the wonderful discourses 🙏

[tzadik]

Pronaams!🙏 (& Namaskaar to all the helpers/volunteers).

[prakashvakil]

Aatmiya DIVINITY
AUM. TAT SAT.
HARE KRSNA. To

Complete and Concise learning. ARJUN recognising KRSNA sought his "forgiveness - DAYA" for behaving casually often times, in ignorance.
I Am OK NO Matter What Love ❤️❤️🙏🙏❤️🙏🙏

[abhijitsinha]

Pronam Swamiji ! The insight presented on board was superb. Best regards. Gratitude

[makingofmandala]

Dear Swamiji, thank you for this wonderful Gita class. I really appreciate how you carefully explained 6 middle chapters which start as knowledge / Ishvara knowledge and ends as bhakti. Dream metaphor is very helpful to understand how Ishvara permeates this whole world, even the smallest atom as a substratum. As Arjuna says: Ishvara is All! Om Shanti! 🙏

[koochithatha]

Salutations, Guruji. Wonderful session. The background information you provide along with the teachings makes it so much more complete. Thanks very much.
Om Shanti 🙏🏼🙏🏼🙏🏼

[sriharimulukunte]

No one can give such a Lucid explanation Guruji. You have really dawned a lot of wisdom in me. I would like to meet you in person and prostrate in Sashtanga Namaskara for this Divine knowledge.

[pallassananarayanan]

Swamiji, your description of the thread of contents in chapters 7 through 12 as knowledge leading to bhakti is very helpful. Are there similar flow of contents in chapters 1 to 6 and chapters 13 through 18? Thank you.

[galn]

Hi Guruji, thanks for this splendid video! Even after my second reading through this chapter, it still makes the hairs on my body stand on their ends!
I had a few questions that I hope you can help me with:
1. In Ch 11, verse 37, Arjuna mentions sat-asat (सत्-असत्). You had mentioned that Sat can mean either "physical" or sthoola (स्थूल) or "cause". On the other hand, Asat can mean "non-physical" or sookshma (सूक्ष्म) or "effect". Can sat-asat also mean the continuum of all beings everywhere, that is everything all the way from the real to the unreal (this includes brahman and maya)?
2. In Ch 11, verse 38, Arjuna mentions that Krishna is the "knower" and the "known" and implies that both knower and known encompass everything. What about the "process of knowing" between knower and known? Is Arjuna missing that as part of Krishna?
3. Within the definition of Ishwara - you mentioned one of the causes is the intelligent cause or nimitta kaaranam. In the case of the dreamer and the dream world, doesn't "nimitta" mean that some conscious, intelligent decision has to be made in order to create the dream world? Whereas when I dream, I don't have to really "set anything up" intelligently so to speak, the dream just...happens. Do you mind explaining the reason behind why Ishwara has to also be the "intelligent cause" of the cosmos in addition to the "material cause"?
Thank you in advance!

[rsr]

The use of the term “sarvah” by Arjuna in 11.40 to refer to Ishvara is intriguing. Did Arjuna mean sarvah as all that *can* be objectified through our mind or did he mean all that *can and cannot* be objectified through our mind? If it is the former then Arjuna is implying that “All is not other than Ishvara but Ishvara is not all, there is only Ishvara, and Ishvara alone appears as all”. If it is the latter then Arjuna is implying that “All is Ishvara and Ishvara is All” thereby drawing an identity between All and Ishvara. Perhaps Arjuna intended to be fluid with the meaning of sarvah or perhaps I am just all wet.