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
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
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
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
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
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
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
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
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
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