Subtitles

in 1925 Mahatma Gandhi wrote the 00:00:00

in 1925 Mahatma Gandhi wrote the 00:00:03

in 1925 Mahatma Gandhi wrote the following words I find a solace in the 00:00:03

following words I find a solace in the 00:00:08

following words I find a solace in the bhagavad-gita that I miss even in the 00:00:08

bhagavad-gita that I miss even in the 00:00:11

bhagavad-gita that I miss even in the Sermon on the Mount when disappointment 00:00:11

Sermon on the Mount when disappointment 00:00:15

Sermon on the Mount when disappointment stares me in the face and all alone I 00:00:15

stares me in the face and all alone I 00:00:18

stares me in the face and all alone I see not one ray of light I go back to 00:00:18

see not one ray of light I go back to 00:00:21

see not one ray of light I go back to the bhagavad-gita I find a verse here 00:00:21

the bhagavad-gita I find a verse here 00:00:24

the bhagavad-gita I find a verse here and the verse there and I immediately 00:00:24

and the verse there and I immediately 00:00:27

and the verse there and I immediately begin to smile in the midst of 00:00:27

begin to smile in the midst of 00:00:29

begin to smile in the midst of overwhelming tragedies and my life has 00:00:29

overwhelming tragedies and my life has 00:00:32

overwhelming tragedies and my life has been full of external tragedies and if 00:00:32

been full of external tragedies and if 00:00:36

been full of external tragedies and if they have left no visible no indelible 00:00:36

they have left no visible no indelible 00:00:38

they have left no visible no indelible scar on me I owe it all to the teachings 00:00:38

scar on me I owe it all to the teachings 00:00:41

scar on me I owe it all to the teachings of the bhagavad-gita in this passage 00:00:41

of the bhagavad-gita in this passage 00:00:47

of the bhagavad-gita in this passage that I've just quoted to you Mahatma 00:00:47

that I've just quoted to you Mahatma 00:00:51

that I've just quoted to you Mahatma Gandhi was referring the what is perhaps 00:00:51

Gandhi was referring the what is perhaps 00:00:54

Gandhi was referring the what is perhaps the most famous of all the spiritual 00:00:54

the most famous of all the spiritual 00:00:56

the most famous of all the spiritual classics of India the bhagavad-gita or 00:00:57

classics of India the bhagavad-gita or 00:01:02

classics of India the bhagavad-gita or Bhagavad the Lord Gita song the song of 00:01:02

Bhagavad the Lord Gita song the song of 00:01:06

Bhagavad the Lord Gita song the song of the Lord it is spelled bhag a vad 00:01:06

the Lord it is spelled bhag a vad 00:01:13

the Lord it is spelled bhag a vad bhagavad-gita Gita 00:01:13

bhagavad-gita Gita 00:01:16

bhagavad-gita Gita the song of the Lord the Lord in this 00:01:16

the song of the Lord the Lord in this 00:01:19

the song of the Lord the Lord in this case being Sri Krishna who in Hindu 00:01:19

case being Sri Krishna who in Hindu 00:01:24

case being Sri Krishna who in Hindu mythology is regarded as an incarnation 00:01:24

mythology is regarded as an incarnation 00:01:28

mythology is regarded as an incarnation an embodiment in the Sanskrit language 00:01:28

an embodiment in the Sanskrit language 00:01:31

an embodiment in the Sanskrit language an avatar of Vishnu the Supreme Lord the 00:01:31

an avatar of Vishnu the Supreme Lord the 00:01:37

an avatar of Vishnu the Supreme Lord the personification of the ultimate reality 00:01:37

personification of the ultimate reality 00:01:40

personification of the ultimate reality underlying this universe the 00:01:40

underlying this universe the 00:01:45

underlying this universe the bhagavad-gita was probably compiled 00:01:45

bhagavad-gita was probably compiled 00:01:48

bhagavad-gita was probably compiled about the fifth century BC and it forms 00:01:48

about the fifth century BC and it forms 00:01:52

about the fifth century BC and it forms a part of a great epic called the 00:01:52

a part of a great epic called the 00:01:54

a part of a great epic called the Mahabharata it's attributed to a sage by 00:01:54

Mahabharata it's attributed to a sage by 00:01:59

Mahabharata it's attributed to a sage by the name of Yasser and contains a 00:01:59

the name of Yasser and contains a 00:02:02

the name of Yasser and contains a complete epitome of the whole central 00:02:02

complete epitome of the whole central 00:02:05

complete epitome of the whole central doctrine of Hinduism known as the 00:02:05

doctrine of Hinduism known as the 00:02:08

doctrine of Hinduism known as the Vedanta 00:02:08

Vedanta 00:02:09

Vedanta it's very fascinating and to us puzzling 00:02:09

it's very fascinating and to us puzzling 00:02:13

it's very fascinating and to us puzzling fact that Gandhi pre-eminently the man 00:02:13

fact that Gandhi pre-eminently the man 00:02:16

fact that Gandhi pre-eminently the man of non-violence in modern times was so 00:02:16

of non-violence in modern times was so 00:02:19

of non-violence in modern times was so devoted to this book because the scene 00:02:19

devoted to this book because the scene 00:02:23

devoted to this book because the scene with which the book opened is a 00:02:23

with which the book opened is a 00:02:25

with which the book opened is a battlefield the field of kuru where a 00:02:25

battlefield the field of kuru where a 00:02:29

battlefield the field of kuru where a young prince by the name of Arjuna is 00:02:29

young prince by the name of Arjuna is 00:02:32

young prince by the name of Arjuna is riding in his chariot and Shri Krishna 00:02:33

riding in his chariot and Shri Krishna 00:02:35

riding in his chariot and Shri Krishna the incarnation of Vishnu is his 00:02:35

the incarnation of Vishnu is his 00:02:39

the incarnation of Vishnu is his charioteer as the opposing armies face 00:02:39

charioteer as the opposing armies face 00:02:44

charioteer as the opposing armies face each other and the battle is about to 00:02:44

each other and the battle is about to 00:02:46

each other and the battle is about to begin 00:02:46

begin 00:02:47

begin and Arjuna is faint in heart oppressed 00:02:47

and Arjuna is faint in heart oppressed 00:02:53

and Arjuna is faint in heart oppressed with the senselessness of this struggle 00:02:53

with the senselessness of this struggle 00:02:55

with the senselessness of this struggle and of internecine warfare and the Gita 00:02:55

and of internecine warfare and the Gita 00:03:00

and of internecine warfare and the Gita says in the first chapter he was 00:03:00

says in the first chapter he was 00:03:04

says in the first chapter he was overcome with great compassion and out 00:03:04

overcome with great compassion and out 00:03:07

overcome with great compassion and out of this in sadness when I see my own 00:03:07

of this in sadness when I see my own 00:03:11

of this in sadness when I see my own people arrayed in eager for fight o 00:03:11

people arrayed in eager for fight o 00:03:13

people arrayed in eager for fight o Krishna my limbs quayle my mouth goes 00:03:13

Krishna my limbs quayle my mouth goes 00:03:16

Krishna my limbs quayle my mouth goes dry my body shakes and my hair stands on 00:03:16

dry my body shakes and my hair stands on 00:03:20

dry my body shakes and my hair stands on him and I see evil omens or Krishna nor 00:03:20

him and I see evil omens or Krishna nor 00:03:26

him and I see evil omens or Krishna nor do I foresee any good by slaying my own 00:03:26

do I foresee any good by slaying my own 00:03:28

do I foresee any good by slaying my own people in the fight 00:03:28

people in the fight 00:03:29

people in the fight I do not long for victory o Krishna nor 00:03:29

I do not long for victory o Krishna nor 00:03:32

I do not long for victory o Krishna nor Kingdom nor pleasures of what uses 00:03:32

Kingdom nor pleasures of what uses 00:03:35

Kingdom nor pleasures of what uses kingdom to us o Krishna or enjoyment or 00:03:36

kingdom to us o Krishna or enjoyment or 00:03:39

kingdom to us o Krishna or enjoyment or even life and having spoken thus on the 00:03:39

even life and having spoken thus on the 00:03:43

even life and having spoken thus on the field of battle 00:03:43

field of battle 00:03:44

field of battle Arjuna sank down on the seat of his 00:03:44

Arjuna sank down on the seat of his 00:03:47

Arjuna sank down on the seat of his chariot casting away his bow and arrow 00:03:47

chariot casting away his bow and arrow 00:03:49

chariot casting away his bow and arrow his spirit overwhelmed by sorrow and to 00:03:49

his spirit overwhelmed by sorrow and to 00:03:55

his spirit overwhelmed by sorrow and to this complaint his charioteer of the 00:03:55

this complaint his charioteer of the 00:03:57

this complaint his charioteer of the Lord Krishna replied whence has come to 00:03:57

Lord Krishna replied whence has come to 00:04:01

Lord Krishna replied whence has come to thee this stain this dejection of spirit 00:04:01

thee this stain this dejection of spirit 00:04:03

thee this stain this dejection of spirit in this hour of crisis it is unknown to 00:04:03

in this hour of crisis it is unknown to 00:04:06

in this hour of crisis it is unknown to men of noble mind yield not to this on 00:04:06

men of noble mind yield not to this on 00:04:10

men of noble mind yield not to this on manliness Oh raja'na for it does not 00:04:10

manliness Oh raja'na for it does not 00:04:13

manliness Oh raja'na for it does not become me 00:04:13

become me 00:04:14

become me cast off this petty faintheartedness and 00:04:14

cast off this petty faintheartedness and 00:04:17

cast off this petty faintheartedness and arise o oppressor of the foes and to 00:04:17

arise o oppressor of the foes and to 00:04:21

arise o oppressor of the foes and to give point to his words Krishna goes on 00:04:21

give point to his words Krishna goes on 00:04:24

give point to his words Krishna goes on now Grievous for those for whom thou 00:04:24

now Grievous for those for whom thou 00:04:27

now Grievous for those for whom thou shuts not grieve and yet thou speakest 00:04:27

shuts not grieve and yet thou speakest 00:04:30

shuts not grieve and yet thou speakest words about wisdom wise men do not 00:04:30

words about wisdom wise men do not 00:04:33

words about wisdom wise men do not grieve for the dead nor for the living 00:04:33

grieve for the dead nor for the living 00:04:36

grieve for the dead nor for the living never was there a time when I was not 00:04:36

never was there a time when I was not 00:04:39

never was there a time when I was not nor thou nor these Lords of men nor will 00:04:39

nor thou nor these Lords of men nor will 00:04:43

nor thou nor these Lords of men nor will there ever be a time hereafter when we 00:04:43

there ever be a time hereafter when we 00:04:46

there ever be a time hereafter when we shall cease to be as the soul passes in 00:04:46

shall cease to be as the soul passes in 00:04:50

shall cease to be as the soul passes in this body through childhood youth and 00:04:50

this body through childhood youth and 00:04:51

this body through childhood youth and age even so is its taking of another 00:04:51

age even so is its taking of another 00:04:54

age even so is its taking of another body the sage is not perplexed by this 00:04:54

body the sage is not perplexed by this 00:04:58

body the sage is not perplexed by this heat and cold pleasure and pain come and 00:04:58

heat and cold pleasure and pain come and 00:05:02

heat and cold pleasure and pain come and go and do not last forever 00:05:02

go and do not last forever 00:05:05

go and do not last forever these learn to endure the man who is not 00:05:05

these learn to endure the man who is not 00:05:10

these learn to endure the man who is not troubled by these Oh chief of men who 00:05:10

troubled by these Oh chief of men who 00:05:12

troubled by these Oh chief of men who remains the same in pain and pleasure 00:05:12

remains the same in pain and pleasure 00:05:13

remains the same in pain and pleasure who is wise makes himself fit for 00:05:13

who is wise makes himself fit for 00:05:16

who is wise makes himself fit for eternal life of a non-existent there is 00:05:16

eternal life of a non-existent there is 00:05:21

eternal life of a non-existent there is no coming to be of the existent there is 00:05:21

no coming to be of the existent there is 00:05:25

no coming to be of the existent there is no ceasing to be the conclusion about 00:05:25

no ceasing to be the conclusion about 00:05:29

no ceasing to be the conclusion about these to have been perceived by the 00:05:29

these to have been perceived by the 00:05:31

these to have been perceived by the seers of truth know thou that that by 00:05:31

seers of truth know thou that that by 00:05:35

seers of truth know thou that that by which all this is pervaded is 00:05:35

which all this is pervaded is 00:05:37

which all this is pervaded is indestructible of this immutable being 00:05:37

indestructible of this immutable being 00:05:41

indestructible of this immutable being no one can bring about the destruction 00:05:41

no one can bring about the destruction 00:05:44

no one can bring about the destruction it is said that these bodies of the 00:05:44

it is said that these bodies of the 00:05:46

it is said that these bodies of the eternal embodied which is indestructible 00:05:46

eternal embodied which is indestructible 00:05:49

eternal embodied which is indestructible and incomprehensible come to an end 00:05:49

and incomprehensible come to an end 00:05:52

and incomprehensible come to an end therefore fight o Arjuna he who thinks 00:05:52

therefore fight o Arjuna he who thinks 00:05:57

therefore fight o Arjuna he who thinks that this slaves and he who thinks that 00:05:57

that this slaves and he who thinks that 00:05:59

that this slaves and he who thinks that this is slain both of them failed to 00:05:59

this is slain both of them failed to 00:06:01

this is slain both of them failed to perceive the truth this one 00:06:01

perceive the truth this one 00:06:04

perceive the truth this one neither slays nor is slain he is never 00:06:04

neither slays nor is slain he is never 00:06:08

neither slays nor is slain he is never born 00:06:08

born 00:06:08

born nor does he die at any time nor having 00:06:08

nor does he die at any time nor having 00:06:11

nor does he die at any time nor having come to be does he again and ceased to 00:06:11

come to be does he again and ceased to 00:06:14

come to be does he again and ceased to be he is unborn eternal permanent and 00:06:14

be he is unborn eternal permanent and 00:06:19

be he is unborn eternal permanent and primeval he is not slain when the body 00:06:19

primeval he is not slain when the body 00:06:22

primeval he is not slain when the body is slain 00:06:22

00:06:26

now it's obvious I think to those of you 00:06:26

now it's obvious I think to those of you 00:06:30

now it's obvious I think to those of you who have listened to any other of these 00:06:30

who have listened to any other of these 00:06:32

who have listened to any other of these programs 00:06:32

programs 00:06:33

programs what Shri Krishna is talking about here 00:06:33

what Shri Krishna is talking about here 00:06:37

what Shri Krishna is talking about here when I was talking to you about the 00:06:37

when I was talking to you about the 00:06:40

when I was talking to you about the Upanishads I explained at several points 00:06:40

Upanishads I explained at several points 00:06:43

Upanishads I explained at several points the fundamental doctrine of the Hindus 00:06:43

the fundamental doctrine of the Hindus 00:06:46

the fundamental doctrine of the Hindus and that is that the innermost reality 00:06:46

and that is that the innermost reality 00:06:50

and that is that the innermost reality of man is not quite quite and what we 00:06:50

of man is not quite quite and what we 00:06:54

of man is not quite quite and what we who have been brought up in a Christian 00:06:54

who have been brought up in a Christian 00:06:56

who have been brought up in a Christian tradition called the soul we have an 00:06:56

tradition called the soul we have an 00:07:00

tradition called the soul we have an inherited teaching of course of an 00:07:00

inherited teaching of course of an 00:07:03

inherited teaching of course of an immortal and individual soul which is 00:07:03

immortal and individual soul which is 00:07:06

immortal and individual soul which is the root principle of every human being 00:07:06

the root principle of every human being 00:07:10

the root principle of every human being but in the Hindu doctrines the soul is 00:07:10

but in the Hindu doctrines the soul is 00:07:14

but in the Hindu doctrines the soul is not individual the soul is Supra 00:07:14

not individual the soul is Supra 00:07:18

not individual the soul is Supra individual or as they would say in their 00:07:18

individual or as they would say in their 00:07:22

individual or as they would say in their technical language the Atman the soul or 00:07:22

technical language the Atman the soul or 00:07:26

technical language the Atman the soul or self itself is really a better 00:07:26

self itself is really a better 00:07:28

self itself is really a better translation them so the Atman is 00:07:28

translation them so the Atman is 00:07:32

translation them so the Atman is identical with Brahman and Brahman is 00:07:32

identical with Brahman and Brahman is 00:07:35

identical with Brahman and Brahman is the name which they use for the ultimate 00:07:35

the name which they use for the ultimate 00:07:38

the name which they use for the ultimate reality which underlies this whole 00:07:38

reality which underlies this whole 00:07:40

reality which underlies this whole universe now I don't want you to think 00:07:40

universe now I don't want you to think 00:07:46

universe now I don't want you to think of Brahman as a sort of vast blob of 00:07:46

of Brahman as a sort of vast blob of 00:07:49

of Brahman as a sort of vast blob of perfectly transparent jello which 00:07:49

perfectly transparent jello which 00:07:51

perfectly transparent jello which penetrates the whole world I I think 00:07:51

penetrates the whole world I I think 00:07:55

penetrates the whole world I I think that's what many people imagine when 00:07:55

that's what many people imagine when 00:07:57

that's what many people imagine when they hear this kind of thing the whole 00:07:57

they hear this kind of thing the whole 00:08:01

they hear this kind of thing the whole point of the bone idea is mist when you 00:08:01

point of the bone idea is mist when you 00:08:06

point of the bone idea is mist when you form any image of it in your mind at all 00:08:06

form any image of it in your mind at all 00:08:08

form any image of it in your mind at all even jello even empty space or boundless 00:08:08

even jello even empty space or boundless 00:08:11

even jello even empty space or boundless light Brahman is what we ourselves 00:08:11

light Brahman is what we ourselves 00:08:17

light Brahman is what we ourselves really are what this whole universe is 00:08:17

really are what this whole universe is 00:08:21

really are what this whole universe is fundamentally and actually there is no 00:08:21

fundamentally and actually there is no 00:08:27

fundamentally and actually there is no way of thinking about of imagining that 00:08:27

way of thinking about of imagining that 00:08:31

way of thinking about of imagining that but a very simple reason 00:08:31

but a very simple reason 00:08:35

but a very simple reason that as water cannot rise higher than 00:08:35

that as water cannot rise higher than 00:08:37

that as water cannot rise higher than its own level thought cannot think what 00:08:37

its own level thought cannot think what 00:08:41

its own level thought cannot think what is higher than thinking it cannot 00:08:41

is higher than thinking it cannot 00:08:45

is higher than thinking it cannot conceive the mind which thinks and still 00:08:45

conceive the mind which thinks and still 00:08:48

conceive the mind which thinks and still less the power which generates the mind 00:08:48

00:08:55

our symbols for our ideas about this 00:08:55

our symbols for our ideas about this 00:08:59

our symbols for our ideas about this supreme reality ah Vegas and void if not 00:08:59

supreme reality ah Vegas and void if not 00:09:04

supreme reality ah Vegas and void if not at all because that reality is vague and 00:09:04

at all because that reality is vague and 00:09:06

at all because that reality is vague and void but because thought and imagination 00:09:07

void but because thought and imagination 00:09:10

void but because thought and imagination are annihilated in trying to grasp it 00:09:10

00:09:15

the essential teaching which the Gita is 00:09:15

the essential teaching which the Gita is 00:09:19

the essential teaching which the Gita is trying to convey is that the real center 00:09:19

trying to convey is that the real center 00:09:23

trying to convey is that the real center and soul the basic reality of you and I 00:09:23

and soul the basic reality of you and I 00:09:27

and soul the basic reality of you and I is not the superficial consciousness 00:09:27

is not the superficial consciousness 00:09:31

is not the superficial consciousness which we ordinarily call myself what we 00:09:31

which we ordinarily call myself what we 00:09:35

which we ordinarily call myself what we are fundamentally is this unthinkable 00:09:35

are fundamentally is this unthinkable 00:09:38

are fundamentally is this unthinkable source of life and existence named a 00:09:38

source of life and existence named a 00:09:41

source of life and existence named a brahmana the expansive nor must we 00:09:41

brahmana the expansive nor must we 00:09:48

brahmana the expansive nor must we confuse this unthinkable center of our 00:09:48

confuse this unthinkable center of our 00:09:50

confuse this unthinkable center of our lives with a sort of inner stuff a 00:09:50

lives with a sort of inner stuff a 00:09:54

lives with a sort of inner stuff a so-called blind force for one doesn't 00:09:54

so-called blind force for one doesn't 00:09:59

so-called blind force for one doesn't derive life and consciousness feeling 00:09:59

derive life and consciousness feeling 00:10:01

derive life and consciousness feeling and reason from mere stuff as if the 00:10:01

and reason from mere stuff as if the 00:10:04

and reason from mere stuff as if the dead were able to give birth to the 00:10:04

dead were able to give birth to the 00:10:06

dead were able to give birth to the living you know this notion of blind 00:10:06

living you know this notion of blind 00:10:10

living you know this notion of blind force of the ultimate reality which has 00:10:10

force of the ultimate reality which has 00:10:13

force of the ultimate reality which has been popularized by a facile scientism 00:10:13

been popularized by a facile scientism 00:10:15

been popularized by a facile scientism is merely the result of the fact that 00:10:15

is merely the result of the fact that 00:10:18

is merely the result of the fact that when the human mind gets out of its 00:10:18

when the human mind gets out of its 00:10:20

when the human mind gets out of its depth it drowns and vomits up a lot of 00:10:20

depth it drowns and vomits up a lot of 00:10:24

depth it drowns and vomits up a lot of dead ideas 00:10:24

00:10:29

and so shri krishna goes on he who knows 00:10:29

and so shri krishna goes on he who knows 00:10:35

and so shri krishna goes on he who knows that it is indestructible and eternal 00:10:35

that it is indestructible and eternal 00:10:37

that it is indestructible and eternal uncreated and unchanging how can such a 00:10:37

uncreated and unchanging how can such a 00:10:40

uncreated and unchanging how can such a person slay anyone o Arjuna or cause 00:10:40

person slay anyone o Arjuna or cause 00:10:43

person slay anyone o Arjuna or cause anyone to slay just as a person casts 00:10:44

anyone to slay just as a person casts 00:10:48

anyone to slay just as a person casts off worn out garments and puts on others 00:10:48

off worn out garments and puts on others 00:10:50

off worn out garments and puts on others that are new even so does the embodied 00:10:50

that are new even so does the embodied 00:10:53

that are new even so does the embodied soul cast off one out bodies and take on 00:10:53

soul cast off one out bodies and take on 00:10:57

soul cast off one out bodies and take on others that are new weapons do not 00:10:57

others that are new weapons do not 00:11:00

others that are new weapons do not cleave this self fire does not burn him 00:11:00

cleave this self fire does not burn him 00:11:03

cleave this self fire does not burn him waters do not make him wet not as the 00:11:03

waters do not make him wet not as the 00:11:06

waters do not make him wet not as the wind make him dry he is unclever bore he 00:11:06

wind make him dry he is unclever bore he 00:11:10

wind make him dry he is unclever bore he cannot be burned he can neither be 00:11:10

cannot be burned he can neither be 00:11:12

cannot be burned he can neither be wetted nor dried 00:11:12

wetted nor dried 00:11:14

wetted nor dried he is eternal all-pervading unchanging 00:11:14

he is eternal all-pervading unchanging 00:11:17

he is eternal all-pervading unchanging and immovable he is the same forever he 00:11:17

and immovable he is the same forever he 00:11:22

and immovable he is the same forever he is said to be manifest unmanifest 00:11:22

is said to be manifest unmanifest 00:11:25

is said to be manifest unmanifest unthinkable and unchanging therefore 00:11:25

unthinkable and unchanging therefore 00:11:29

unthinkable and unchanging therefore knowing him as such now sheds not grieve 00:11:29

knowing him as such now sheds not grieve 00:11:32

knowing him as such now sheds not grieve even if thou thinkest that the self is 00:11:32

even if thou thinkest that the self is 00:11:35

even if thou thinkest that the self is perpetually born and perpetually dies 00:11:35

perpetually born and perpetually dies 00:11:37

perpetually born and perpetually dies even then o mighty-armed thou should not 00:11:37

even then o mighty-armed thou should not 00:11:39

even then o mighty-armed thou should not grieve for to the one that is born death 00:11:39

grieve for to the one that is born death 00:11:44

grieve for to the one that is born death is certain and certain is birth for the 00:11:44

is certain and certain is birth for the 00:11:47

is certain and certain is birth for the one that has died therefore for what is 00:11:47

one that has died therefore for what is 00:11:50

one that has died therefore for what is unavoidable thou should not grieve 00:11:50

00:11:55

perhaps that last passage needs a little 00:11:55

perhaps that last passage needs a little 00:11:57

perhaps that last passage needs a little bit of interpretation for the one that 00:11:57

bit of interpretation for the one that 00:12:01

bit of interpretation for the one that is born death is certain is a statement 00:12:01

is born death is certain is a statement 00:12:03

is born death is certain is a statement of course which is obvious enough but 00:12:03

of course which is obvious enough but 00:12:06

of course which is obvious enough but not so obvious to us is and certain is 00:12:06

not so obvious to us is and certain is 00:12:09

not so obvious to us is and certain is birth for the one that has died I should 00:12:09

birth for the one that has died I should 00:12:12

birth for the one that has died I should try to explain this a little bit because 00:12:12

try to explain this a little bit because 00:12:14

try to explain this a little bit because it's a passage expressive of what is 00:12:14

it's a passage expressive of what is 00:12:17

it's a passage expressive of what is called in India the doctrine of rebirth 00:12:17

called in India the doctrine of rebirth 00:12:18

called in India the doctrine of rebirth or reincarnation if you will think for a 00:12:18

or reincarnation if you will think for a 00:12:23

or reincarnation if you will think for a moment of what you were before you were 00:12:23

moment of what you were before you were 00:12:26

moment of what you were before you were born you will come to the rather 00:12:26

born you will come to the rather 00:12:28

born you will come to the rather puzzling conclusion that you before you 00:12:28

puzzling conclusion that you before you 00:12:32

puzzling conclusion that you before you were born are impossible to think about 00:12:32

were born are impossible to think about 00:12:36

were born are impossible to think about before you were conceived by your father 00:12:36

before you were conceived by your father 00:12:38

before you were conceived by your father and mother in the womb you can't 00:12:38

and mother in the womb you can't 00:12:41

and mother in the womb you can't remember anything 00:12:41

remember anything 00:12:42

remember anything you don't even remember darkness or even 00:12:42

you don't even remember darkness or even 00:12:46

you don't even remember darkness or even the blank your background your past 00:12:46

the blank your background your past 00:12:50

the blank your background your past history right at its beginning seems to 00:12:50

history right at its beginning seems to 00:12:54

history right at its beginning seems to be a state of complete annihilation of 00:12:54

be a state of complete annihilation of 00:12:58

be a state of complete annihilation of your ego of your personality and yet 00:12:58

your ego of your personality and yet 00:13:03

your ego of your personality and yet oddly enough here you are after you die 00:13:03

oddly enough here you are after you die 00:13:10

oddly enough here you are after you die you may presumably go again into a state 00:13:10

you may presumably go again into a state 00:13:14

you may presumably go again into a state which we can imagine only as complete 00:13:14

which we can imagine only as complete 00:13:17

which we can imagine only as complete annihilation of complete nothingness and 00:13:17

annihilation of complete nothingness and 00:13:21

annihilation of complete nothingness and if so you will won't you be in the same 00:13:21

if so you will won't you be in the same 00:13:25

if so you will won't you be in the same sort of condition as you were before you 00:13:25

sort of condition as you were before you 00:13:26

sort of condition as you were before you were born you came out of that state 00:13:26

were born you came out of that state 00:13:31

were born you came out of that state though should you be afraid to return to 00:13:31

though should you be afraid to return to 00:13:35

though should you be afraid to return to it this is perhaps a rather elementary 00:13:35

it this is perhaps a rather elementary 00:13:42

it this is perhaps a rather elementary way of expressing the Hindu doctrine of 00:13:42

way of expressing the Hindu doctrine of 00:13:43

way of expressing the Hindu doctrine of rebirth but I don't want to give the 00:13:43

rebirth but I don't want to give the 00:13:47

rebirth but I don't want to give the impression that the Hindu doctrine is as 00:13:47

impression that the Hindu doctrine is as 00:13:51

impression that the Hindu doctrine is as it is imagined to be by many people in 00:13:51

it is imagined to be by many people in 00:13:53

it is imagined to be by many people in the West a doctrine of the reappearance 00:13:53

the West a doctrine of the reappearance 00:13:56

the West a doctrine of the reappearance again and again in this life of an 00:13:56

again and again in this life of an 00:13:59

again and again in this life of an individual soul I think it is true to 00:13:59

individual soul I think it is true to 00:14:03

individual soul I think it is true to say that according to the strict 00:14:03

say that according to the strict 00:14:04

say that according to the strict doctrine of the Vedanta there is not an 00:14:04

doctrine of the Vedanta there is not an 00:14:07

doctrine of the Vedanta there is not an individual soul which passes from life 00:14:07

individual soul which passes from life 00:14:09

individual soul which passes from life to life the one called transmigrates is 00:14:09

to life the one called transmigrates is 00:14:13

to life the one called transmigrates is precisely this Atman or Brahman and this 00:14:13

precisely this Atman or Brahman and this 00:14:17

precisely this Atman or Brahman and this is why we have to imagine the state 00:14:17

is why we have to imagine the state 00:14:20

is why we have to imagine the state before birth and after death as blank 00:14:20

before birth and after death as blank 00:14:22

before birth and after death as blank annihilation because thought is 00:14:22

annihilation because thought is 00:14:26

annihilation because thought is annihilated in trying to grasp the 00:14:27

annihilated in trying to grasp the 00:14:29

annihilated in trying to grasp the reality which lies deeper than thinking 00:14:29

reality which lies deeper than thinking 00:14:32

reality which lies deeper than thinking the finger that struggles to touch its 00:14:32

the finger that struggles to touch its 00:14:35

the finger that struggles to touch its own tip finds only the empty air and so 00:14:35

own tip finds only the empty air and so 00:14:41

own tip finds only the empty air and so Krishna goes on 00:14:41

Krishna goes on 00:14:44

Krishna goes on the dweller in the body of everyone o 00:14:44

the dweller in the body of everyone o 00:14:47

the dweller in the body of everyone o Arjuna is eternal and can never be slain 00:14:47

Arjuna is eternal and can never be slain 00:14:51

Arjuna is eternal and can never be slain therefore thou should not grieve for any 00:14:51

therefore thou should not grieve for any 00:14:54

therefore thou should not grieve for any creature further having regard for thine 00:14:54

creature further having regard for thine 00:14:58

creature further having regard for thine own duty thou shalt not falter there 00:14:58

own duty thou shalt not falter there 00:15:02

own duty thou shalt not falter there exists no greater good for acharya than 00:15:02

exists no greater good for acharya than 00:15:05

exists no greater good for acharya than a war enjoined by duty I think it is 00:15:05

a war enjoined by duty I think it is 00:15:11

a war enjoined by duty I think it is just at this point that we puzzle about 00:15:11

just at this point that we puzzle about 00:15:14

just at this point that we puzzle about this book in relation to Mahatma Gandhi 00:15:14

this book in relation to Mahatma Gandhi 00:15:18

this book in relation to Mahatma Gandhi let me explain the passage that I've 00:15:18

let me explain the passage that I've 00:15:21

let me explain the passage that I've just read acharya is a member of one of 00:15:21

just read acharya is a member of one of 00:15:28

just read acharya is a member of one of the three great castes of hindu society 00:15:28

the three great castes of hindu society 00:15:31

the three great castes of hindu society those casts being respectively brahmana 00:15:31

those casts being respectively brahmana 00:15:36

those casts being respectively brahmana which is the priestly caste ii o diem 00:15:36

which is the priestly caste ii o diem 00:15:41

which is the priestly caste ii o diem Kshatriya the caste of warriors and 00:15:41

Kshatriya the caste of warriors and 00:15:44

Kshatriya the caste of warriors and rulers of asia the caste of merchants 00:15:44

rulers of asia the caste of merchants 00:15:48

rulers of asia the caste of merchants and their roughly equivalent to the lord 00:15:48

and their roughly equivalent to the lord 00:15:51

and their roughly equivalent to the lord spiritual the Lord's temporal and the 00:15:51

spiritual the Lord's temporal and the 00:15:53

spiritual the Lord's temporal and the Commons of medieval European society and 00:15:53

Commons of medieval European society and 00:15:59

Commons of medieval European society and each caste has its proper duty in life 00:15:59

each caste has its proper duty in life 00:16:02

each caste has its proper duty in life which in Sanskrit is swadharma and this 00:16:02

which in Sanskrit is swadharma and this 00:16:09

which in Sanskrit is swadharma and this is the phrase which Krishna uses here 00:16:09

is the phrase which Krishna uses here 00:16:11

is the phrase which Krishna uses here when he says having regard for thine own 00:16:11

when he says having regard for thine own 00:16:14

when he says having regard for thine own Duty for thine own swadharma serve our 00:16:14

Duty for thine own swadharma serve our 00:16:17

Duty for thine own swadharma serve our self Dharma function or swadharma is 00:16:17

self Dharma function or swadharma is 00:16:22

self Dharma function or swadharma is probably best translated into English as 00:16:22

probably best translated into English as 00:16:25

probably best translated into English as a vocation the crateria is one who has a 00:16:25

a vocation the crateria is one who has a 00:16:31

a vocation the crateria is one who has a vocation to fight that's his job 00:16:31

00:16:37

whereas a Brahmin or more particularly 00:16:37

whereas a Brahmin or more particularly 00:16:40

whereas a Brahmin or more particularly one who has gone beyond caste altogether 00:16:40

one who has gone beyond caste altogether 00:16:43

one who has gone beyond caste altogether one who in India is called a sannyasi no 00:16:43

one who in India is called a sannyasi no 00:16:46

one who in India is called a sannyasi no corresponding in the medieval West to 00:16:46

corresponding in the medieval West to 00:16:49

corresponding in the medieval West to the monks and Hermits those who have 00:16:49

the monks and Hermits those who have 00:16:51

the monks and Hermits those who have gone outside society they do not have 00:16:52

gone outside society they do not have 00:16:54

gone outside society they do not have the vocation or the duty of fighting 00:16:54

the vocation or the duty of fighting 00:16:57

the vocation or the duty of fighting I think the clue to the problem of the 00:16:57

I think the clue to the problem of the 00:17:02

I think the clue to the problem of the Gita especially in relation to that 00:17:02

Gita especially in relation to that 00:17:04

Gita especially in relation to that great nonviolent man Gandhi is this 00:17:04

00:17:09

primarily Arjuna's objection to taking 00:17:09

primarily Arjuna's objection to taking 00:17:13

primarily Arjuna's objection to taking part in war is a sentimental one he is 00:17:13

part in war is a sentimental one he is 00:17:19

part in war is a sentimental one he is unwilling to fight in the battle because 00:17:19

unwilling to fight in the battle because 00:17:21

unwilling to fight in the battle because of his depressed emotions in regard to 00:17:21

of his depressed emotions in regard to 00:17:23

of his depressed emotions in regard to slaying his kinsmen or we would say in 00:17:23

slaying his kinsmen or we would say in 00:17:26

slaying his kinsmen or we would say in regard to slaying one's fellow man if 00:17:26

regard to slaying one's fellow man if 00:17:31

regard to slaying one's fellow man if one would be a pacifist because one is 00:17:31

one would be a pacifist because one is 00:17:35

one would be a pacifist because one is merely squeamish and if the kind of 00:17:35

merely squeamish and if the kind of 00:17:38

merely squeamish and if the kind of person of whom one would say well he 00:17:38

person of whom one would say well he 00:17:40

person of whom one would say well he couldn't even hurt a fly then surely 00:17:40

couldn't even hurt a fly then surely 00:17:44

couldn't even hurt a fly then surely there is something phony about such 00:17:44

there is something phony about such 00:17:45

there is something phony about such pacifism because it is sentimental this 00:17:45

pacifism because it is sentimental this 00:17:50

pacifism because it is sentimental this does seem to be Arjuna's objection and 00:17:50

does seem to be Arjuna's objection and 00:17:53

does seem to be Arjuna's objection and this is why Krishna says in effect your 00:17:53

this is why Krishna says in effect your 00:17:58

this is why Krishna says in effect your objection to slaying is a fear of 00:17:58

objection to slaying is a fear of 00:18:00

objection to slaying is a fear of slaying a squeamishness to slay and 00:18:00

slaying a squeamishness to slay and 00:18:03

slaying a squeamishness to slay and because of this you do not have a 00:18:03

because of this you do not have a 00:18:05

because of this you do not have a genuine objection to slay if you refrain 00:18:05

genuine objection to slay if you refrain 00:18:09

genuine objection to slay if you refrain from taking part in battle because you 00:18:09

from taking part in battle because you 00:18:11

from taking part in battle because you are frightened of sobering or because 00:18:11

are frightened of sobering or because 00:18:13

are frightened of sobering or because you are sentimental you are not the kind 00:18:13

you are sentimental you are not the kind 00:18:16

you are sentimental you are not the kind of person who really has a right to 00:18:16

of person who really has a right to 00:18:18

of person who really has a right to abstain from battle now why does he say 00:18:18

abstain from battle now why does he say 00:18:22

abstain from battle now why does he say this the reason is that to the Hindu 00:18:22

this the reason is that to the Hindu 00:18:26

this the reason is that to the Hindu mind one who abstains from what might be 00:18:26

mind one who abstains from what might be 00:18:31

mind one who abstains from what might be an evil action through fear has not 00:18:31

an evil action through fear has not 00:18:36

an evil action through fear has not really liberated himself from evil the 00:18:36

really liberated himself from evil the 00:18:41

really liberated himself from evil the Krishna would say that so long as our 00:18:41

Krishna would say that so long as our 00:18:44

Krishna would say that so long as our conduct is motivated by fear on the one 00:18:44

conduct is motivated by fear on the one 00:18:47

conduct is motivated by fear on the one hand or by desire on the 00:18:47

hand or by desire on the 00:18:50

hand or by desire on the other we are incapable of performing a 00:18:50

other we are incapable of performing a 00:18:53

other we are incapable of performing a truly moral action only those actions 00:18:53

truly moral action only those actions 00:18:59

truly moral action only those actions are truly moral which are unmotivated 00:18:59

are truly moral which are unmotivated 00:19:03

are truly moral which are unmotivated because if you are motivated to do good 00:19:03

because if you are motivated to do good 00:19:05

because if you are motivated to do good by fear your good may under other 00:19:05

by fear your good may under other 00:19:08

by fear your good may under other circumstances be evil this is the case 00:19:08

circumstances be evil this is the case 00:19:13

circumstances be evil this is the case with our Audrina he wants to refrain 00:19:13

with our Audrina he wants to refrain 00:19:18

with our Audrina he wants to refrain from war for the same reason for which 00:19:18

from war for the same reason for which 00:19:21

from war for the same reason for which many other people would engage in war 00:19:21

many other people would engage in war 00:19:25

many other people would engage in war many people engage in war because 00:19:25

many people engage in war because 00:19:27

many people engage in war because they're afraid and not at all because 00:19:27

they're afraid and not at all because 00:19:29

they're afraid and not at all because they hate the world situation at the 00:19:29

they hate the world situation at the 00:19:34

they hate the world situation at the present time might be said to be a 00:19:34

present time might be said to be a 00:19:37

present time might be said to be a situation of mutual fear where the only 00:19:37

situation of mutual fear where the only 00:19:42

situation of mutual fear where the only reason why someone might start a war 00:19:42

reason why someone might start a war 00:19:44

reason why someone might start a war would be for fear of the other side 00:19:44

would be for fear of the other side 00:19:46

would be for fear of the other side starting at first after all we all know 00:19:46

starting at first after all we all know 00:19:52

starting at first after all we all know now that modern warfare is something in 00:19:52

now that modern warfare is something in 00:19:57

now that modern warfare is something in which neither side wins it is then fear 00:19:57

which neither side wins it is then fear 00:20:02

which neither side wins it is then fear more than anything else 00:20:02

more than anything else 00:20:04

more than anything else fear that the other fellow should send 00:20:04

fear that the other fellow should send 00:20:06

fear that the other fellow should send the bombs over first is what starts a 00:20:06

the bombs over first is what starts a 00:20:09

the bombs over first is what starts a war and thus you see fear is no 00:20:09

war and thus you see fear is no 00:20:12

war and thus you see fear is no deterrent to war at all a person whose 00:20:12

deterrent to war at all a person whose 00:20:20

deterrent to war at all a person whose reluctance to fight is based on fear or 00:20:20

reluctance to fight is based on fear or 00:20:24

reluctance to fight is based on fear or squeamishness does not then in Krishna's 00:20:24

squeamishness does not then in Krishna's 00:20:26

squeamishness does not then in Krishna's view have the right to renounce it 00:20:26

00:20:32

and you'll see here the view is one 00:20:32

and you'll see here the view is one 00:20:35

and you'll see here the view is one which would probably lend itself to a 00:20:35

which would probably lend itself to a 00:20:38

which would probably lend itself to a man like Gandhi because you could turn 00:20:38

man like Gandhi because you could turn 00:20:42

man like Gandhi because you could turn it round in the other way and say that a 00:20:42

it round in the other way and say that a 00:20:45

it round in the other way and say that a person who has to take the step of being 00:20:45

person who has to take the step of being 00:20:47

person who has to take the step of being a non-violent man a man of peace a 00:20:48

a non-violent man a man of peace a 00:20:50

a non-violent man a man of peace a pacifist he would have his vocation and 00:20:50

pacifist he would have his vocation and 00:20:54

pacifist he would have his vocation and his duty to do in exactly the same way 00:20:54

his duty to do in exactly the same way 00:20:57

his duty to do in exactly the same way as the Kshatriya of the warrior he must 00:20:57

as the Kshatriya of the warrior he must 00:21:01

as the Kshatriya of the warrior he must not be nonviolent on sentimental groans 00:21:01

not be nonviolent on sentimental groans 00:21:04

not be nonviolent on sentimental groans but rather because he sees it as his 00:21:04

but rather because he sees it as his 00:21:07

but rather because he sees it as his farmer that is to say his vocation in 00:21:07

farmer that is to say his vocation in 00:21:12

farmer that is to say his vocation in life and so a moment later krishna 00:21:12

life and so a moment later krishna 00:21:17

life and so a moment later krishna formulates the principle of action he 00:21:17

formulates the principle of action he 00:21:20

formulates the principle of action he says therefore arise o son of Kunti 00:21:20

says therefore arise o son of Kunti 00:21:24

says therefore arise o son of Kunti Arjuna resolved on battle treating a 00:21:24

Arjuna resolved on battle treating a 00:21:28

Arjuna resolved on battle treating a like pleasure and pain gain and loss 00:21:28

like pleasure and pain gain and loss 00:21:30

like pleasure and pain gain and loss victory and defeat to action alone 00:21:30

victory and defeat to action alone 00:21:35

victory and defeat to action alone hostile right never at all to its fruits 00:21:35

hostile right never at all to its fruits 00:21:38

hostile right never at all to its fruits let not the fruits of action leave a 00:21:38

let not the fruits of action leave a 00:21:41

let not the fruits of action leave a motive neither let there be in the any 00:21:41

motive neither let there be in the any 00:21:44

motive neither let there be in the any attachment to inaction fixed in yoga 00:21:44

attachment to inaction fixed in yoga 00:21:49

attachment to inaction fixed in yoga that is to say in union with the 00:21:49

that is to say in union with the 00:21:52

that is to say in union with the principle with the self do thy work a 00:21:52

principle with the self do thy work a 00:21:56

principle with the self do thy work a winner of wealth abandoning attachment 00:21:56

winner of wealth abandoning attachment 00:21:58

winner of wealth abandoning attachment with an even mind in success and failure 00:21:58

with an even mind in success and failure 00:22:01

with an even mind in success and failure for evenness of mind is called yoga one 00:22:01

for evenness of mind is called yoga one 00:22:06

for evenness of mind is called yoga one who has yoked his intelligence with the 00:22:06

who has yoked his intelligence with the 00:22:08

who has yoked his intelligence with the divine casts away even here both good 00:22:09

divine casts away even here both good 00:22:12

divine casts away even here both good and evil therefore strive for Yoga Yoga 00:22:12

and evil therefore strive for Yoga Yoga 00:22:17

and evil therefore strive for Yoga Yoga is skill in action 00:22:17

00:22:22

the principal you see which he 00:22:22

the principal you see which he 00:22:24

the principal you see which he enunciates is to act without attachment 00:22:24

enunciates is to act without attachment 00:22:27

enunciates is to act without attachment to the fruits of action to do what you 00:22:27

to the fruits of action to do what you 00:22:30

to the fruits of action to do what you have to do without seeking either evil 00:22:30

have to do without seeking either evil 00:22:32

have to do without seeking either evil or good from it now this is simply 00:22:32

or good from it now this is simply 00:22:36

or good from it now this is simply another way of saying to act without 00:22:36

another way of saying to act without 00:22:38

another way of saying to act without motive seems of course from our point of 00:22:38

motive seems of course from our point of 00:22:43

motive seems of course from our point of view impossible that a human being 00:22:43

view impossible that a human being 00:22:46

view impossible that a human being should act without motive in our Western 00:22:46

should act without motive in our Western 00:22:50

should act without motive in our Western Way of thinking about ethics we judge 00:22:50

Way of thinking about ethics we judge 00:22:53

Way of thinking about ethics we judge the quality of an action by the quality 00:22:53

the quality of an action by the quality 00:22:55

the quality of an action by the quality of the motive and the whole notion of an 00:22:55

of the motive and the whole notion of an 00:22:58

of the motive and the whole notion of an action without a motive at all seems to 00:22:58

action without a motive at all seems to 00:23:00

action without a motive at all seems to be extraordinarily foreign to us but as 00:23:00

be extraordinarily foreign to us but as 00:23:04

be extraordinarily foreign to us but as a matter of fact if there is no such 00:23:04

a matter of fact if there is no such 00:23:07

a matter of fact if there is no such thing as an action without motive there 00:23:07

thing as an action without motive there 00:23:11

thing as an action without motive there is no such thing as a free or moral 00:23:11

is no such thing as a free or moral 00:23:13

is no such thing as a free or moral action because so long as we have a 00:23:13

action because so long as we have a 00:23:17

action because so long as we have a motive our actions are not actions 00:23:17

motive our actions are not actions 00:23:19

motive our actions are not actions they're simply reactions sure it's 00:23:19

they're simply reactions sure it's 00:23:24

they're simply reactions sure it's obvious that our motives are determined 00:23:24

obvious that our motives are determined 00:23:26

obvious that our motives are determined by our conditioning by our environment 00:23:26

by our conditioning by our environment 00:23:29

by our conditioning by our environment our heredity our social structure they 00:23:29

our heredity our social structure they 00:23:32

our heredity our social structure they give us motives and these motives of the 00:23:32

give us motives and these motives of the 00:23:34

give us motives and these motives of the past determine the way in which we act 00:23:34

past determine the way in which we act 00:23:37

past determine the way in which we act now my motive for doing good is for the 00:23:37

now my motive for doing good is for the 00:23:42

now my motive for doing good is for the sake of some sort of a reward whether 00:23:42

sake of some sort of a reward whether 00:23:44

sake of some sort of a reward whether it's in the ancient sense of going to 00:23:44

it's in the ancient sense of going to 00:23:46

it's in the ancient sense of going to heaven or the modern sense of being a 00:23:46

heaven or the modern sense of being a 00:23:48

heaven or the modern sense of being a real person or a regular guy or whether 00:23:48

real person or a regular guy or whether 00:23:51

real person or a regular guy or whether it's for in the ancient sense of going 00:23:51

it's for in the ancient sense of going 00:23:53

it's for in the ancient sense of going to hell or in the modern sense of being 00:23:53

to hell or in the modern sense of being 00:23:55

to hell or in the modern sense of being a CAD I act motivated ly and therefore 00:23:55

a CAD I act motivated ly and therefore 00:23:59

a CAD I act motivated ly and therefore the things which I do by way of moral 00:23:59

the things which I do by way of moral 00:24:02

the things which I do by way of moral action are not actually free if as we in 00:24:02

action are not actually free if as we in 00:24:09

action are not actually free if as we in the West have rather inconsistently but 00:24:09

the West have rather inconsistently but 00:24:11

the West have rather inconsistently but nevertheless rightly insisted a moral 00:24:11

nevertheless rightly insisted a moral 00:24:14

nevertheless rightly insisted a moral man must be a free man a free man must 00:24:14

man must be a free man a free man must 00:24:18

man must be a free man a free man must be an unmotivated man in western 00:24:18

be an unmotivated man in western 00:24:23

be an unmotivated man in western Christianity it has always been thought 00:24:23

Christianity it has always been thought 00:24:25

Christianity it has always been thought that there is only one unmotivated being 00:24:25

that there is only one unmotivated being 00:24:27

that there is only one unmotivated being and this would be God in the words of 00:24:27

and this would be God in the words of 00:24:31

and this would be God in the words of the ancient him in the Catholic breviary 00:24:31

the ancient him in the Catholic breviary 00:24:33

the ancient him in the Catholic breviary God is 00:24:33

God is 00:24:35

God is creation secret force thyself unmoved 00:24:35

creation secret force thyself unmoved 00:24:38

creation secret force thyself unmoved all motions sauce God then would be the 00:24:38

all motions sauce God then would be the 00:24:42

all motions sauce God then would be the one who would act without motive who 00:24:42

one who would act without motive who 00:24:45

one who would act without motive who would act spontaneously from himself 00:24:45

would act spontaneously from himself 00:24:47

would act spontaneously from himself without having to be pushed around the 00:24:47

without having to be pushed around the 00:24:50

without having to be pushed around the point you see of the Hindu teaching is 00:24:50

point you see of the Hindu teaching is 00:24:52

point you see of the Hindu teaching is that in reality each one of us is that 00:24:52

that in reality each one of us is that 00:24:55

that in reality each one of us is that unmoved one that unmotivated one the 00:24:55

unmoved one that unmotivated one the 00:25:00

unmoved one that unmotivated one the root and ground of our soul and mind is 00:25:00

root and ground of our soul and mind is 00:25:03

root and ground of our soul and mind is the same of the root and ground of this 00:25:03

the same of the root and ground of this 00:25:04

the same of the root and ground of this whole universe therefore one in whom 00:25:04

whole universe therefore one in whom 00:25:09

whole universe therefore one in whom this is fully realized can act in an 00:25:09

this is fully realized can act in an 00:25:14

this is fully realized can act in an unmotivated way in studying the 00:25:14

unmotivated way in studying the 00:25:19

unmotivated way in studying the philosophy of the Hindus we have to get 00:25:19

philosophy of the Hindus we have to get 00:25:20

philosophy of the Hindus we have to get used to the idea that it's really an 00:25:20

used to the idea that it's really an 00:25:26

used to the idea that it's really an illusion to suppose that every event is 00:25:26

illusion to suppose that every event is 00:25:28

illusion to suppose that every event is motivated determined or caused by the 00:25:28

motivated determined or caused by the 00:25:30

motivated determined or caused by the past what they call karma or causation 00:25:30

past what they call karma or causation 00:25:35

past what they call karma or causation by the past is in fact Maya or unreality 00:25:35

by the past is in fact Maya or unreality 00:25:41

by the past is in fact Maya or unreality for in the Hindu philosophy the present 00:25:41

for in the Hindu philosophy the present 00:25:45

for in the Hindu philosophy the present of the universe or the eternal now of 00:25:45

of the universe or the eternal now of 00:25:48

of the universe or the eternal now of the universe is not the consequence of 00:25:48

the universe is not the consequence of 00:25:50

the universe is not the consequence of its past but rather the past is always 00:25:50

its past but rather the past is always 00:25:54

its past but rather the past is always the consequence of the present of the 00:25:54

the consequence of the present of the 00:25:57

the consequence of the present of the eternal now it trails behind it like the 00:25:57

eternal now it trails behind it like the 00:26:01

eternal now it trails behind it like the wake of a ship it does not stand before 00:26:01

wake of a ship it does not stand before 00:26:04

wake of a ship it does not stand before it and push it and thus it is through 00:26:04

it and push it and thus it is through 00:26:09

it and push it and thus it is through the realization that he is that eternal 00:26:09

the realization that he is that eternal 00:26:13

the realization that he is that eternal now not his past that Arjuna is able to 00:26:13

now not his past that Arjuna is able to 00:26:18

now not his past that Arjuna is able to act in a free way in an unmotivated way 00:26:18

act in a free way in an unmotivated way 00:26:20

act in a free way in an unmotivated way and thus go into battle not because he 00:26:20

and thus go into battle not because he 00:26:23

and thus go into battle not because he is moved to fight by hate by 00:26:23

is moved to fight by hate by 00:26:25

is moved to fight by hate by squeamishness or fear but because he 00:26:25

squeamishness or fear but because he 00:26:28

squeamishness or fear but because he carries out his appointed place in a 00:26:28

carries out his appointed place in a 00:26:31

carries out his appointed place in a society in which it's his vocation to be 00:26:31

society in which it's his vocation to be 00:26:33

society in which it's his vocation to be a warrior we may think it regrettable 00:26:33

a warrior we may think it regrettable 00:26:36

a warrior we may think it regrettable that societies exist in which there is a 00:26:36

that societies exist in which there is a 00:26:39

that societies exist in which there is a vocation to be a warrior but let's not 00:26:39

vocation to be a warrior but let's not 00:26:42

vocation to be a warrior but let's not be sentimental in this respect also 00:26:42

be sentimental in this respect also 00:26:45

be sentimental in this respect also cause every one of us is unable to live 00:26:45

cause every one of us is unable to live 00:26:48

cause every one of us is unable to live at all without killing something some of 00:26:48

at all without killing something some of 00:26:51

at all without killing something some of us would like to rule out altogether the 00:26:51

us would like to rule out altogether the 00:26:53

us would like to rule out altogether the killing of our fellow men but you see in 00:26:53

killing of our fellow men but you see in 00:26:56

killing of our fellow men but you see in the Hindu view of life there isn't this 00:26:56

the Hindu view of life there isn't this 00:26:59

the Hindu view of life there isn't this rigid distinction between man on the one 00:26:59

rigid distinction between man on the one 00:27:02

rigid distinction between man on the one hand and animals and plants on the other 00:27:02

hand and animals and plants on the other 00:27:04

hand and animals and plants on the other which exists for us in the West 00:27:04

which exists for us in the West 00:27:07

which exists for us in the West therefore there are times in the Hindu 00:27:07

therefore there are times in the Hindu 00:27:09

therefore there are times in the Hindu view when killing is an unavoidable 00:27:09

view when killing is an unavoidable 00:27:12

view when killing is an unavoidable condition of being alive and this is one 00:27:12

condition of being alive and this is one 00:27:15

condition of being alive and this is one of the problems which the Gita sets 00:27:15

of the problems which the Gita sets 00:27:17

of the problems which the Gita sets itself to solve I've read these 00:27:17

itself to solve I've read these 00:27:20

itself to solve I've read these selections from the translation of the 00:27:20

selections from the translation of the 00:27:23

selections from the translation of the bhagavad-gita that spelled BH a Gav ad - 00:27:23

bhagavad-gita that spelled BH a Gav ad - 00:27:28

bhagavad-gita that spelled BH a Gav ad - Gita translated by dr. s radhakrishnan 00:27:28

Gita translated by dr. s radhakrishnan 00:27:33

Gita translated by dr. s radhakrishnan RAB 8a KR i sh in a n as you may know 00:27:33

RAB 8a KR i sh in a n as you may know 00:27:41

RAB 8a KR i sh in a n as you may know dr. Radhakrishnan is the vice president 00:27:41

dr. Radhakrishnan is the vice president 00:27:42

dr. Radhakrishnan is the vice president of india the translation is published by 00:27:42

of india the translation is published by 00:27:45

of india the translation is published by Harper & Brothers of New York it is one 00:27:45

Harper & Brothers of New York it is one 00:27:49

Harper & Brothers of New York it is one of the best of the many translations 00:27:49

of the best of the many translations 00:27:51

of the best of the many translations that I know and is provided throughout 00:27:51

that I know and is provided throughout 00:27:53

that I know and is provided throughout with an excellent commentary 00:27:53