Bhagavad Geeta Simplified: Recent Episodes
Vidyashankar Hoskere
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. These recordings are posted in this podcast.
In between chapters we have a full class of questions and answers. This question was about the 3 matas - Advaita[non-dualism], Vishistaadvaita[qualified non-dualism], Dvaita [dualism]
श्री भगवान् उवाच The Lord said:
काम एष क्रोध एष रजोगुणसमुद्भवः | Nature of Desire and Anger
महाशनो महापाप्मा विद्ध्येनम्.इह वैरिणम् ||37
kaama esha krodha esha rajogunasamudbhavah |
mahaashano mahaapaapmaa viddhyenam iha vairinam ||37
This is Desire kaama esha; this is Anger krodha esha – born out of samudbhavah passion rajo-guna; giving rise to a great and unquenchable thirst (for satiation of desire) mahaashano; and drives one to great sins mahaapaapmaa; know these to be viddhi enam the real and present iha enemies vairinam.
धूमेनाव्रियते वह्निर्.यथाऽदर्शो मलेन च | The Veil that envelops the truth
यथाल्बेनावृतो गर्भस्.तथा तेनेदमावृतम् ||38
dhoomenaavriyate vahnir.yathaadarsho malena cha |
yathaalbenaavruto garbhas.tathaa tenedamaavrutam ||38
Even as yathaa a fire vahnih is enveloped aavriyate by smoke dhoomena, as a mirror aadarshah by dust malena, and cha as the foetus garbhah is surrounded aavrutah by the amniotic fluid ulbena, even so tathaa is this idam covered by aavrutam that tena.
आवृतं ज्ञानमेतेन ज्ञानिनो नित्य वैरिणा |
कामरूपेण कौन्तेय दुष्पूरेणानलेन च ||39 The Fiery form of Desire
aavrutam jnaanametena jnaanino nitya vairinaa |
kaamaroopena kaunteya dushpoorenaanalena cha ||39
O Son of Kunti Kaunteya, the knowledge jnaanam is covered by this etena, the constant foe nitya vairinaa of the wise jnaaninah, the insatiable dushpoorah fire analah in the form of desire kaamaroopena.
इन्द्रियाणि मनोबुद्धिर् अस्याधिष्ठानमुच्यते | The dwelling place of Desire
एतैर्.विमोहयत्येष ज्ञानमावृत्य देहिनम् ||40
indriyaani manobuddhir asyaadhishThaanamuchyate |
etair.vimohayatyesha jnaanamaavrutya dehinam ||
The senses indriyaani, the mind manah and the intellect buddhih are said to be uchyate its asya place of dwelling adhishthaana; through these etaih it deludes vimohayati the indweller dehinam by drawing a veil aavrutya on his wisdom jnaanam.
तस्मात्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ | Desire destroys wisdom
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ||41
tasmaatvam.indriyaanyaadau niyama bharatarshabha |
paapmaanam prajahi hyenam jnaanavijnaana naashanam ||
Therefore tasmaat, O Prince of Bharatavarsha bharatarshabha, you, tvam controlling niyamya the senses indriyaani to begin with aadau, kill prajahi this enam – the sinful paapmaanam, the destroyer naashanam of realisation jnaana and knowledge vijnaana.
इन्द्रियाणि पराण्याहुर्.इन्द्रियेभ्यः परम् मनः | The Hierarchy of senses, mind,
मनसस्तु परा बुद्धिर्. यो बुद्धे परतस्तु सः ||42 intellect and the soul
indriyaani paraanyaahur.indriyebhah param manah |
manasastu paraa buddhir.yo buddhe paratastu sah ||
The senses indriyaani are said aahuh to be superior paraani (in the body); the mind manah is superior param to the senses indriyebhyah; the intellect buddhih though tu is superior paraa to the mind manasah; but tu that which yo is superior paratah to the intellect buddhe is He sah.
एवं बुद्धेः परम् बुद्ध्वा संस्तभ्यात्मानम्.आत्मना | Through Restraint, Kill Desire
जहि शत्रुं महाबाहो कामरूपं दुरासदम् ||43
evam buddhe param buddhvaa samstabhyaatmaanam.aatmanaa |
jahi shatrum mahaabaaho kaamaroopam duraasadam ||
Thus evam knowing Him buddhvaa who is superior param to the intellect buddhe, and restraining samstabhya the self aatmaanam by the self aatmanaa, O might armed one mahaabaaho, kill jahi the indefatigable duraasadam enemy shatrum in the form of desire kaamaroopam.
ॐ तत्सदिति श्रीमद्.भगवद्.गीतासूपनिशत्सु ब्रह्म.विद्यायां योग शास्त्रे
श्री कृष्णार्जुन संवादे कर्मयोगो नाम तृतीयोऽध्यायः |
सदृशं चेष्टते स्वस्याः प्रक्रुतेर्.ज्ञानवानपि |
प्रकृतिं यान्ति भूतानि निग्रहः किं करिष्यति ||33
sadrsham cheshtate svasyaah prakruter.jnanavaanapi |
prakrutim yaanti bhootaani nigrahah kim karishyati ||33
Even a wise man jnaanavaan api acts cheshtate in accordance cheshtate with his own svasyaah nature prakruteh ; beings bhootaani follow yaanti nature prakrutim; what can kim restraint nigrahah achieve karishyati ?
इन्द्रियस्येन्द्रियस्यार्थे रागद्वेषौ व्यवस्थितौ |
तयोर्न वशमागच्छेत् तौ ह्यस्य परिपन्थिनौ ||34
indriyasya indriyaarthe raaga dveshau vyavasthitau |
tayorna vasham.aagachchet tau hyasya paripanthinau ||34
The desire and hatred dynamic raaga dveshau is established vyavasthitau between the senses indriyasya and the sense objects indriyaarthe. One should not na get caught aagachchet in their taih grip vasham, for him asya these two tau are indeed hi the waylaying dacoits paripanthinau.
श्रेयान् स्वधर्मो विगुणः परधर्मात् स्वनुष्टितात् |
स्वधर्मे निधनम् श्रेयः परधर्मो भयावहः ||35
shreyaan svadharmo vigunah paradharmaat svanushtitaat |
svadharme nidhanam shreyah paradharmo bhayaavahah ||35
Even though apparently imperfect vigunah, the duty that comes to one out his natural station [in life and society] svadharmah is far better shreyaan than Dharma of another paradharmaat well performed svanushtitaat. Better shreyah is death nidhanam in one’s own Dharma svadharme; the Dharma of another paradharmah is fraught with fear bharyaavahah.
अर्जुन उवाच Arjuna said:
अथ केन प्रयुक्तोऽयं पापं चरति पूरुषः |
अनिच्छन्नपि वार्ष्णेय बलादिव नियोजितः ||36
atha kena prayuktoyam paapam charati poorushah |
anichchannapi vaarshneya balaadiva niyojitah ||36
O Vaarshneya! Then atha what kena indeed api drives prayuktah this man ayam poorushah to commit sin paapam charati without expressly desiring for it anichchan, as if iva compelled niyojitah by force balaat?
प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः |
अहन्कारविमूढात्मा कर्ताहमिति मन्यते ||27
prakruteh kriyamaanaani gunaih karmaani sarvashah
ahankaara.vimoodhaatmaa kartaaham.iti manyate||
The Gunas gunaih of Prakrti prakruteh are the causative agencies kriyamaanaani of all actions karmaani sarvashah. Only those deluded by the ego ahankaara vimoodhaatmaa think that iti manyate – ‘I am doing this’ kartaa aham.
तत्त्ववित्तु महाबाहो गुणकर्मविभागयोः |
गुणा गुणेषु वर्तन्त इति मत्वा न सज्जते ||28
tattvavittu mahābāhō guṇakarmavibhāgayōḥ । guṇā guṇēṣhu vartanta iti matvā na sajjatē ॥ 28 ॥ O Mighty Armed one mahaabaaho, the knower tattvavit of differentiating principles of guna and karma guna karma vibhaagayoh however tu realizing matvaa that it is indeed iti the modes of character gunaah that are the key influencers of external actions guneshu vartanta, remains unattached na sajjate.
प्रक्रुतेर्गुण.सम्मूढाः सज्जन्ते गुणकर्मसु |
तानकृत्स्नविदो मन्दान्.कृत्स्नविन्न विचालयेत् ||29
prakṛtērguṇasaṃmūḍhāḥ sajjantē guṇakarmasu । tānakṛtsnavidō mandānkṛtsnavinna vichālayēt ॥ 29 ॥ Those who are ignorant sammoodhaah of the modes of natural character prakruteh guna, identify with sajjante the modes guna and the actions karmasu. However, one with the correct understanding krutsnavit should not unsettle na vichaalayet those tān of imperfect understanding akrutsnavidah and the dull witted mandaan.
मयि सर्वाणि कर्माणि सन्यस्याध्यात्मचेतसा |
निराशीर्.निर्ममो भूत्वा युध्यस्व विगतज्वरः ||30
mayi sarvāṇi karmāṇi saṃnyasyādhyātmachētasā । nirāśhīrnirmamō bhūtvā yudhyasva vigatajvaraḥ ॥ 30 ॥ Renouncing sanyasya [the burden of intent] all sarvaani actions karmaani to Me mayi, stationing your awareness on the Self aadhyaatma chetasaa; becoming bhootvaa free from hope niraasheeh and possessiveness nirmamo, fight yudhyasva – freed from fever vigatajvarah.
ये मे मतमिदं नित्यं.अनुतिष्ठन्ति मानवाः |
श्रद्धावन्तोऽनसूयन्तो मुच्यन्ते तेऽपि कर्मभिः ||31
yē mē matamidaṃ nityamanutiṣhṭhanti mānavāḥ । śhraddhāvantōnasūyantō muchyantē tēpi karmabhiḥ ॥ 31 ॥ Those who ye constantly nityam establish their practice anutishthanti in this idam teaching of mine me matam, ungrudgingly anasooyantah and full of faith shraddhaavantah, they too te api are freed muchyante from work karmabhih.
ये त्वेतदभ्यसूयन्तो नानुतिष्ठन्ति मे मतम् |
सर्वज्ञानविमूढाम्स्तान्.विद्धि नष्टानचेतसः ||32
yē tvētadabhyasūyantō nānutiṣhṭhanti mē matam । sarvajñānavimūḍhāṃstānviddhi naṣhṭānachētasaḥ ॥ 32 ॥
But tu those ye who out of jealousy abhyasooyantah do not follow na anutishthanti my teaching me matam; being deluded vimoodhaan of all knowledge sarvajnaana, and devoid of discrimination achetasah, know viddhi them taan to be ruined nashtaan.
तस्मादसक्तः सततं कार्यं कर्म समाचर | असक्तो ह्याचरन्कर्म परमाप्नोति पूरुषः ||19
tasmādasaktaḥ satataṃ kāryaṃ karma samāchara । asaktō hyācharankarma paramāpnōti pūruṣhhaḥ ॥ 19 ॥ Therefore tasmaat without attachment asaktah perform samaachara always satatam the work karma that is to be done karyam; for hi by doing aacharan work karma without attachment asaktah one attains aapnoti to the highest param.
कर्मणैव हि संसिद्धिम् आस्थिताः जनकादयः | लोकसङ्ग्रहमेवापि संपश्यन्.कर्तुमर्हसि ||20
karmaṇaiva hi saṃsiddhim.āsthitā janakādayaḥ । lōkasaṅgraham.ēvāpi sampaśhyan.kartumarhasi ॥ 20 ॥ Verily hi by action alone karamanaiva, Janaka and others janakaadayah attained aasthitaah to perfection samsiddhim; furthermore api , even for eva the guidance of the masses lokasangraham you ought to arhasi perform action kartum with proper understanding sampaśhyan.
यद्यादाचरति श्रेष्टः तत्तदेवेतरो जनः | स यत्प्रमाणं कुरुते लोकस्तदनुवर्तते ||21
yadyadācharati śhrēṣhṭhastattadēvētarō janaḥ । sa yatpramāṇaṃ kurutē lōkastadanuvartatē ॥ 21 ॥
Whatever yadyat the leader śhrēṣhṭha doeth ācharati, that verily is done tat tat eva by other people itaraḥ janaḥ; whatever standard yatpramāṇaṃ he sa creates kurutē, people lōkaḥ indeed follow that tat anuvartatē.
न मे पार्थास्ति कर्तव्यं त्रिषु लोकेषु किञ्चन | नानवाप्तमवाप्तव्यं वर्त एव च कर्मणि ||22
na mē pārthāsti kartavyaṃ triṣhu lōkēṣhu kiñchana । nānavāptamavāptavyaṃ varta ēva cha karmaṇi ॥ 22 ॥ O Partha pārtha, I have no na mē asti duty kartavyam whatsoever kinchana in all the three triṣhu worlds lōkēṣhu; nor is there na anything to be gained avaaptavyam and am yet to gain anavaaptavyam; yet cha I continue to varta eva perform action karmani.
यदि ह्यहम् न वर्तेयं जातु कर्मण्यतन्द्रितः | मम वर्त्मानुवर्तन्ते मनुष्याः पार्थ सर्वशः ||23
yadi hyahaṃ na vartēyaṃ jātu karmaṇyatandritaḥ । mama vartmānuvartantē manuṣhyāḥ pārtha sarvaśhaḥ ॥ 23 ॥ If yadi hi I ahaṃ ever jātu did not na continue to remain vartēyaṃ in action karmaṇi ceaselessly atindritaḥ, men manuṣhyāḥ follow anuvartantē my mama example of action vartma in every way sarvaśhaḥ, O Partha.
उत्सीदेयुरिमे लोका न कुर्यां कर्म चेदहम् | संकरस्य च कर्ता स्याम्.उपहन्यामिमाह् प्रजाः ||24
utsīdēyurimē lōkā na kuryāṃ karma chēdaham । saṅkarasya cha kartā syāmupahanyāmimāḥ prajāḥ ॥ 24 ॥ These people imē lōkā ḥ would perish utseedeyu ḥ if chēt I aham did not perform na kuryāṃ my ordained actions karma and cha I would syām be the cause kartā of the corruption of character sankarasya and subsequent ruin upahanyaam of these imāḥ subjects prajāḥ.
सक्ताः कर्मण्यविद्वांसो यथा कुर्वन्ति भारत | कुर्याद्. विद्वाम्सतथासक्तः.चिकीर्षुर्लोक संग्रहं ||25
saktāḥ karmaṇyavidvāṃsō yathā kurvanti bhārata । kuryād.vidvāṃs.tathāsaktaśh.chikīrṣhur.lōka.saṅgraham ॥ 25 ॥ As yathā the unwise avidvaamsa ḥ perform deeds kurvanti with attachment saktaa ḥ to the action karmaṇi; he who knows, O Bharata bhārata, even so should tathā the wise vidvān act kuryāt without attachment asaktaḥ, being desirous chikeershuḥ of setting an example to the world loka sangraham.
न बुद्धिभेदं जनयेद्.अज्ञानाम् कर्मसङ्गिनाम् | जोषयेत्.सर्वक्रमानि विद्वान्.युक्तः समाचरन् ||26
na buddhibhēdaṃ janayēdajñānāṃ karmasaṅginām । jōṣhayētsarvakarmāṇi vidvānyuktaḥ samācharan ॥ 26 ॥ He should not create na janayet an unsettlement of their understanding buddhibhedam in the ignorant ajnaanam who are attached to their works karmasanginaam; the wise one vidvaan, steadily yuktah acting steadily samaacharan, should set them to joshayet perform all works sarva karmaani.
CHAPTER 3, V13-18
यज्ञशिष्टाशिनः सन्तो मुच्यन्ते सर्वकिल्बिषैः | yajna shishTāshinah santo muchyante sarva kilbishaiḥ |
भुञ्जते ते त्वघं पापा ये पचन्त्यात्मकारणात् ||13 bhunjate te tvagham pāpā ye pachantyātama kāraNāt|
The pious santah who consume ashinaḥ the remnants of yajna yajnashishTa are relieved muchyante of all sarva sin kilbishaiḥ; but tu they te who cook pachanti for their own sake ātama kāraNāt those sinful ones pāpāḥ verily eat bhunjate sin agham.
अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसंभवः | annād.bhavanti bhootāni parjanyādanna sambhavaḥ|
यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः || yajnād.bhavati parjanyo yajnaḥ karma samudbhavaḥ ||14
कर्म ब्रह्मोद्भवं विद्धि ब्रह्माक्षरसमुद्भवम् | karma brahmodbhavam viddhi brahmākshara samudbhavam|
तस्मात्सर्वगतं ब्रह्म नित्यं यज्ञे प्रतिष्ठितम् || tasmāt.sarvagatam brahma nityam yajne pratishThitam ||15
From food annād come forth bhavanti living creatures bhootāni; from rain parjanyāt comes forth sambhavaḥ food anna; from yajna yajnāt arises bhavati the rains parjanyaḥ; and from yajna yajnaḥ karma karma is born samudbhavaḥ.
Know that viddhi work karma is born udbhavam from Brahma brahma; and Brahma brahma is born samudbhavam from the Immutable akshara. Thus tasmāt is the the all pervading sarvagatam Brahman brahma is always nityam established pratishThitam in yajna yajne.
एवं प्रवर्तितं चक्रं नानुवर्तयतीह यः | evam pravartitam chakram nānuvartayateeha yaḥ |
अघायुरिन्द्रियारामो मोघं पार्थ स जीवति || aghhāyurindriyārāmo mogham pārtha sa jeevati ||16
He who yaḥ does not na follow anuvartayati here iha the circle [of life] chakram thus evam set in motion pravartitam, evil is his life agha aayuh; sensual is his delight indriyārāmah; in vain mogham, O Partha pārtha, that man sa lives jeevati.
यस्त्वात्मरतिरेव स्यात् आत्मत्रुप्तश्च मानवः | yastvātmaratireva syāt ātmatruptashcha mānavah | आत्मन्येव च संतुष्ट: तस्य कार्यं न विद्यते || ātmanyeva cha santushtah tasya kāryam na vidyate ||17
But tu the man mānavah who yah delights in the Self ātmarati alone eva and cha who is satiated truptah by the Self ātma; being content santushtah in the Self alone aatmani eva, indeed syāt for him tasya there exists vidyate no na work that needs to be done kāryam.
नैव तस्य कृतेनार्थो नाकृतेनेह कश्चन | naiva tasya krutenārtho nākruteneha kashchana |
न चास्य सर्वभूतेषु कश्चिदर्थव्यपाश्रयः || na chāsya sarvabhooteshu kashchidarthavyapāshrayah ||18
Of him who tasya, has no worldly iha objective arthah from action done krutena and cha none na from action undone akrutena ever kashchana; for such a one asya is there any kashchit necessity artha for any dependance vyapāshrayah on all these living beings sarvabhooteshu.
देवान् भावयतानेन ते देवा भावयन्तु वः |
परस्परम् भावयन्तः श्रेयः परमवाप्स्यथ ||11
devān bhāvayatānena te devā bhāvayantu vaḥ |
parasparam bhāvayantah shreyah param.avāpsyatha ||
Foster bhāvayata by this anena the Gods devān and may the Gods te devā foster bhāvayantu you vah; fostering bhāvayantah each other parasparam, you ye shall attain avāpsyatha to the supreme param good shreyah .
इष्टान्भोगान् हि वो देवा दास्यन्ते यज्ञभाविताः |
तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः ||12
ishTān bhogān hi vo devā dāsyante yajna.bhāvitāḥ |
tairdattān.apradāyaibhyo yo bhunkte stena eva saḥ ||
The devatas devāḥ having been thus fostered through yajna yajna.bhāvitāḥ, grant dāsyante to you vaḥ your desired enjoyments ishTān bhogān; thus hi whoever yaḥ enjoys bhunkte what is given dattān by them taiḥ without offering back apradāyaiḥ to them aibhyaḥ, a thief stenaḥ indeed eva is he saḥ.
[Brahma creates from his right and left; the first couple:
Manu and Shataroopa – who in turn have
Sons – Priyavrata [marries Barhismati], Uttānapada [marries Suniti {mother of Dhruva} and Suruchi {mother of Uttama}]
Daughters –
Ākuti [Intention] – who marries Ruchi [Desire] and begets Yajna [avatar of Vishnu] who marries Dakshina
Devahuti [invocation of the Gods] - who marries Kardama [of the earth] –9 daughters and one son, Kapila.
The other daughters of Manu marry the 8 Prajapatis and Atharva – Kala+Marichi, Anasuya+Atri, Sraddha+Angirasa, Havirbhu+Pulastya, Gati+Pulah, Kriya+Kratu, Arundhati+Vasishta, [the 7 Saptarishis of the 1st Manvantara] Khyati+Bhrigu [parents of Lakshmi]; Shanti+Atharva
Prasuti [child bearing, bringing forth] who marries Daksha Prajapati [Diligent, wise] and their children marry the Gods [Sati marries Shiva;…]
In Adi Shankara’s Harimeede stotra, he says:
ब्रह्मा विष्णु रुद्र हुताशौ रविचन्द्राविन्द्रो वायुर्. यज्ञ इतीत्थं परिकल्प्य |
एकं सन्तं यं बहुधा मतिर् भेधात् तं संसारध्वान्तविनाशं हरि मीडे ||
Having thus imagined as Brahma, Vishnu and Rudra; and as Fire, Sun, Moon, Indra and Yajna; the sages with their discretionary mind recognise as one within the many, to that Hari, the destroyer of the illusion of the samsara, I pray. ]
CHAPTER 3 - v6-10
कर्मेन्द्रियाणि संयम्य य आस्ते मनसा स्मरन् |
इन्द्रियार्थान्.विमूढात्मा मिथ्याचारः स उच्यते ||6
karmendriyāṇi samyamya ya āste manasā smaran |
indriyārthān vimooḍhātmā mithyāchāraḥ sa uchyate ||6
Having controlled samyamya the organs of action karmendriyāṇi he who sits ya āste continuing to dwell in his mind manasā smaran upon the objects of the senses indriyārthān he sa is said to be uchyate a fake practitioner mithyāchārah.
यस्त्विन्द्रियाणि मनसा नियम्यारभतेर्जुन |
कर्मेन्द्रियैः कर्मयोगं असक्तः स विशिष्यते ||7
yastvindriyāṇi manasā niyamyārabhatérjuna |
karmendriyaih karmayogam.asaktaḥ sa vishisḥyate ||7
However tu one who yah controlling niyamya the senses indriyāni by the mind manasā and remaining unattached asaktaḥ undertakes ārabhate the path of work karmayogam with the organs of action karmendriyai, he sa excels vishisḥyate.
नियतं कुरु कर्म त्वं कर्म ज्यायो ह्यकर्मणः |
शरीर यात्रापि च ते न प्रसिद्ध्येद्.अकर्मणः ||8
niyatam kuru karma tvam karma jyāyo hyakarmaṇaḥ |
shareera yātrāpi cha té na prasiddhyédakarmaṇaḥ ||8
You ought to perform tvam kuru your obligatory actions niyatam karma; for hi action karma is superior jyāyah to inaction akarmaṇaḥ; and cha even api your té maintenance of the body shareera yātrā cannot be achieved na prasiddhyét if you are inactive akarmaṇaḥ.
यज्ञार्थात्कर्मणोन्यत्र लोकोऽयं कर्मबन्धनः | yajnārthāt karmaṇonyatra lokoyam karma.bandhanaḥ|
तदर्थं कर्म कौन्तेय मुक्तसङ्गः समाचर ||9 tadartham karma kaunteya muktasangaḥ samāchara ||
This world ayam lokah is bound to works karma bandhanah by actions karmani performed for reasons arthāt other than anyatra Yajna yajna. Therefore tat artham O son of Kunti kaunteya perform samāchara action karma being completely devoid of attachment muktasangaḥ.
सहयज्ञाः प्रजा सृष्ट्वा पुरोवाच प्रजापतिः | sahayajnāḥ prajā srushtvā purovācha prajāpatiḥ |
अनेन प्रसविष्यध्वमेष वोस्त्विष्टकामधुक् ||10 anena prasavishyadhvam.esha vostvishṭa.kāmadhuk ||
Along with Yajna sahayajnāḥ [Being In-sync with Natural Cyclical Principles of Sustenance and Transubstantiation], the Lord of all Creation prajāpatiḥ having created the first beings prajā srushtvā said purovācha , “By this anena shall ye multiply prasavishyadhvam; let this esha be astu your vah the milker of desires ishṭa kāmadhuk”.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am., IST - https://meet.google.com/nxz-ybah-stq . These recordings are posted in this podcast.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.
The Bhagavad Geeta is the dialogue between Lord Krishna and Arjuna on the battlefield of Kurukshetra. This gem contains every aspect of spirituality sought by a seeker in simple conversational language. The same is taught to aspirants by Sri Vidyashankar Hoskere every Sunday from 8:30-10am. You can attend the current classes via Google Meet link - https://meet.google.com/nxz-ybah-stq and also clarify doubts during a brief interaction in the end.