0:03

The Bhagavad

0:29

Gita is a book of mankind's

0:31

collected experience of, and answers to,

0:34

life's most basic questions. Who

0:36

I am? From where do I come? What

0:38

is my purpose and destiny? And most

0:41

practically, how do I find happiness? These

0:44

podcasts originate in the lectures of Neel

0:46

Bhatt, a disciple of Swami Chinmayananda. They

0:48

are presented here in 20-30 minute segments,

0:50

each covering three of the Gita's 701

0:52

verses. Welcome

0:55

to Gita Wisdom for Daily Living. So

0:57

we have been discussing Chapter

0:59

9, Rajavidya, Rajaguhiya

1:02

Yoga. Yoga

1:04

of Royal Knowledge and

1:08

Royal Secret, or Supreme

1:10

Knowledge and Supreme Secret. Yoga

1:13

of Mysticism, because we

1:15

are learning about the

1:17

unmanifest all-pervading Brahman,

1:21

which is beyond the perception of our

1:24

senses. We can

1:26

know things in this world through our senses,

1:30

but that is something which is beyond

1:32

our senses, is what we are discussing

1:34

right now. Within normal,

1:37

languagical mysticism, something

1:40

to know which is beyond

1:42

our perception, beyond our cognition.

1:46

So what we have learnt so

1:48

far in this chapter, is that

1:51

Bhagavan said that I pervade

1:53

in this entire universe in

1:56

my unmanifest form. And

1:59

therefore you cannot... you cannot perceive

2:01

me. However, that

2:05

is the quest of your life,

2:08

is to know it. Knowing

2:11

which, you will know everything

2:13

that needs to be known. In

2:17

other words, if

2:19

I know my own self, then

2:22

I will know everything that

2:24

is constituting

2:27

my world. My

2:29

world, I am at the center of my

2:31

world, and

2:33

everything else around me relates to

2:36

me, and that's my

2:38

relationship. If

2:40

I know my self, in its

2:42

own essence, I will know all

2:44

the relationships also, with the world

2:46

outside. So what we have

2:48

been seeing is the relationship

2:50

between the jiva, the individual that

2:52

I am, jagat,

2:54

that is the manifest prakadri, and

2:58

ishvara, the source

3:01

of both the jiva and jagat.

3:04

So Bhagavan described in the

3:06

beginning, the relationship, that

3:09

I am the source of all things

3:11

and beings, but

3:13

I am not in them. In other words,

3:15

Bhagavan says that I am not in each

3:17

individual thing and being, but

3:21

things and beings are in me, which

3:23

is very contrary to what we have

3:25

learned from our traditional

3:27

learning and teachings of religion

3:29

that Bhagavan is within me.

3:32

Here Bhagavan said, I am

3:34

not in any thing or

3:38

any being. Anything which is

3:40

described as a thing or a being, cannot

3:43

be the

3:45

Isvara. It cannot be the essence

3:49

of Isvara. But

3:51

the thing or being only exists

3:53

because Isvara exists. So

3:55

that's basically the Kanandram

3:58

which we have to resolve. If

4:00

I want to say that which is

4:02

confusing you is the

4:05

manifest precarity. This

4:08

manifest precarity presents this

4:10

myriad of forms and

4:12

colors for my

4:14

senses to cognize. This

4:18

knowledge about the things and beings

4:20

outside misguides

4:22

me. And I

4:24

consider that that which I see

4:27

is reality. When it

4:29

comes to me, I can

4:31

perceive and feel my body, mind

4:33

and intellect. And therefore I

4:35

come to this conclusion, I am this. Is

4:38

that something I can experience?

4:42

I can see the presence of my body when

4:44

I look into the mirror, I

4:46

can see my limbs, I feel

4:48

my mind and I feel my intellect. So

4:51

that's my identification. Bhagawan said,

4:55

all beings are deluded by

4:57

that maya. All

4:59

things are coming out of my

5:02

maya, even though I am

5:04

not in them, they are in me, but they

5:06

are also literally not in me. They

5:08

are not physically in me. Beings

5:11

are not physically residing in

5:13

Isvara. Therefore

5:16

Bhagawan said, that's because of

5:18

maya. The maya

5:20

creates this world of

5:22

things and beings out of

5:24

its own power. Maya is

5:26

the cause for my being who

5:29

I am today. That

5:31

ignorance about my own self

5:33

has created the identity with

5:35

this continuum called body, mind

5:38

and intellect. I call this as

5:40

me. Bhagawan said, that's the

5:42

quest of your life, is to know

5:44

that. Most

5:46

people do not know Bhagawan because

5:48

they are confused by this as

5:50

Rajas and Tamas in maya. Maya

5:53

is constituted of three qualities,

5:56

Sattva, the knowledge, Rajas,

5:59

activity, and Thamas

6:01

inertia. Most

6:03

people are predominated by Rajas and

6:06

Thamas and therefore they identify with

6:08

the prakadri outside. But

6:12

there are few who

6:14

have risen to the level of

6:17

Sattva. The

6:19

Sages, they recognize the

6:21

essence behind this prakadri. They

6:25

recognize that

6:28

the substratum to this universe

6:30

is that all-pervading Self. They

6:34

say therefore they constantly think about

6:36

Me. They constantly

6:39

praise My

6:42

glory. They constantly

6:44

remember Me. So

6:47

the journey in evolution we are

6:49

saying is from Thamas,

6:51

from inertia to

6:53

Sattva, which is knowledge.

6:56

And the final destination is Sathya,

6:58

the truth. So

7:01

evolve from inert matter

7:04

to highly intelligent,

7:07

capable of knowing truth in

7:09

a Sattva. But then the journey

7:11

is to know the truth, the Sathya. So

7:13

journey is from Thamas to Sattva

7:16

and then cross this Maya and go to

7:18

Sathya. But once it gets your goal, knowing

7:22

that truth, you will

7:24

know everything that needs to be known.

7:27

That knowing gold, you will know all the

7:29

essence of all the gold jewelry. Knowing

7:32

mud, you will know all the essence of all

7:35

the mud parts, as we have seen in the

7:37

classical example. Knowing that Self,

7:39

you will know your own Self

7:41

because My own Self is

7:43

nothing but the pure consciousness.

7:46

So Bhagantra, there are Sages who

7:49

have risen to that level. The

7:51

godly people who constantly

7:54

keep that in mind

7:56

that there is nothing existing in this

7:58

world other than that all the time. providing

8:00

self and therefore my

8:03

self also is nothing but that

8:06

all-pervading self and everything I see in

8:08

this world outside is also nothing but

8:10

that all-pervading self. This is the Satatam

8:12

Kirtayantam Ma. He

8:14

is doing this kirt and constantly

8:16

in his mind that nothing exists

8:19

other than that Supreme Self. The

8:22

bhajantim, I am constantly identifying with

8:24

me. He keeps that

8:26

thought in mind so that

8:28

he can cross over this maya. So, maya does

8:31

not delude. Gnaana

8:33

yagnena chaapi ane yajanto

8:36

mamupasate. But

8:38

then there are others who

8:40

employ different methods, different paths.

8:43

So the paths which

8:45

I describe here are for

8:47

going from this samastra,

8:50

jastha, sattva and then do

8:52

sattya. One path is

8:54

those who reach their highest level

8:56

of sattva, they constantly realize that

8:58

there is nothing but the rishwara.

9:00

It's pervading everywhere. This is

9:02

nothing but the maya's play. The

9:05

jagat is under the spell of maya.

9:07

Therefore by one stage I send these

9:09

beings over and over again into

9:12

this world which is spinning from

9:15

birth and death, birth and death.

9:19

And this maya makes it possible

9:21

to continue in perpetuality.

9:24

But those who recognize

9:26

the fact that

9:29

iswara is the lord of maya. Maya

9:32

is controlled by iswara and iswara

9:34

is the one who is pervading

9:36

all throughout this maya. Maya

9:39

cannot exist without iswara because my

9:43

knowledge of any science

9:45

or architecture cannot exist without me

9:47

being conscious about it. Maya

9:50

cannot exist without iswara being

9:52

conscious about it. So

9:56

the ganani yagni nayacyapini,

9:58

the people constantly. reminding

10:01

themselves, having known

10:04

this knowledge from the scriptures, from teachers,

10:06

from sages, I

10:09

may not have experienced that yet, but

10:11

I keep that in mind that anything

10:13

which I see, anytime I see,

10:15

I remind myself. It

10:18

is nothing but Isfara's manifestation. Gnaani

10:21

Yajnae Ne Chai PnA Jajantu

10:23

Maamu Paasate This is how

10:26

he worships me. By

10:28

constantly reminding himself when he reacts

10:31

or acts in this world, that

10:34

I am who is reacting, if

10:36

the world which is acting is

10:38

nothing but that same

10:40

Supreme Self. So, that is Gnaani

10:43

Yajna. Constantly offering my

10:45

ignorance. Like my ignorance, I am

10:47

this limited being. The world out

10:49

there is something completely different. That

10:53

ignorance, I consciously and

10:55

purposely destroy in the

10:57

knowledge that the world outside

10:59

is not different than who I am. Ekat

11:03

Tvayana. So, there are several ways, even

11:05

in that there are several methods, Bhagavat

11:07

Tvayana. One is Advaita, the

11:11

non-dual, none other exist other than

11:13

that Supreme Self, which is what

11:16

we call it Advaita philosophy of

11:18

Vedanta. There is no

11:21

other existence other than his

11:23

existence, he pervades everywhere. Ekat

11:26

Tvayana. When I see things

11:28

in being, I realize that

11:30

there is no other existence other

11:33

than his existence. So,

11:35

Pratak Tvayana, Dvaitavat,

11:38

you may be following a

11:40

Dvaitavat. Your master,

11:43

Master Turya Nana Devaravan is separate

11:45

and you are separate. He

11:47

will be master, you are his saviour.

11:51

Even there, you will see that all

11:53

that exist is nothing

11:56

but his maya. And

11:58

I am seeing the same maya. which makes

12:00

me as who I am, make

12:02

the world what it is. So

12:05

the different perspective, but the

12:07

same knowledge that the underlying

12:09

reality, the unmanaged self is

12:11

the one and the same. Bahuda, Visvato,

12:13

Mukam, or you can

12:15

see the world of plurality which I see is nothing

12:19

but the same entity.

12:22

So the various teachings we have

12:24

in our tradition is

12:26

the Dvaitavad, Advaitavad, rather

12:29

than Visvastadvaitva. Whichever way

12:31

I look at it, in

12:33

the end Bhagavan said, non-yajna, in

12:35

that knowledge that

12:38

the fundamental reality is the

12:40

consciousness. Everything is

12:42

emerging out of this fundamental

12:45

reality which is consciousness.

12:48

Everything is emergent reality. The world is

12:50

real for me, but it is a

12:52

relative reality. As long as

12:54

I identify with this body and intellect,

12:57

this world is very real. I

12:59

should make mistake of picking a

13:01

fight with a wrestler

13:04

or somebody who is larger than me.

13:07

That's very real world. That's

13:09

a Vyavahari Kudri. I should have

13:11

it common sense. But the

13:13

same token, I should have the

13:16

fundamental knowledge that the only one

13:18

reality exists. Next was one

13:21

explained that in all your activity,

13:23

also you should see the

13:26

same entity. So in any

13:28

activity, three entities are required.

13:30

The actor, field of activity and

13:32

the instrument of action. So

13:35

when I act in this world, this

13:37

world is my field of activity. I am

13:40

working outside in this world, the world is the field

13:42

of my activity. Actor

13:44

is me, my ego. Ahamkar that

13:47

which tells me I am doing is

13:49

the actor. An instrument

13:51

that I use is

13:54

this body, mind, intellect continuum. I use

13:56

either my body, my mind, my intellect.

13:59

That's my instrument. with that

14:01

instrument my ego functions in this

14:03

world outside and act in

14:05

this world. So right

14:07

now I see all those as

14:10

three separate entities. But

14:12

in this verse Bhagawan says, Aham

14:15

katuhu, aham yagnaha,

14:18

swada aham, aushadam,

14:20

mantro aham, eva

14:23

ajiam aham, agni hi aham, hutam.

14:26

This verse is very similar to the

14:28

one we have learned in

14:31

chapter 4 verse 24.

14:33

Brahmaar, brahmaar, brahmaavi, brahmaaagno,

14:35

brahmaa hahutam, brahme

14:37

meti nagantavim, brahma karmasam adhina.

14:41

Using this ritual of Yajna,

14:45

this Vedic rite of Yajna, where

14:49

somebody is performing Yajna, he is

14:51

using the instrument to

14:54

perform Yajna, offering

14:56

this ghee in this fire. Fire

14:58

is the recipient. You

15:01

see, aham katuhu, katuhu and the

15:03

Vedic rites, Vedic period in

15:06

the Vedic culture, Vedas describe

15:08

rites for everybody. Everybody

15:10

set rules to fall on, set things

15:13

to perform in a day to day living.

15:16

All those activities you are performing, by

15:19

one says, aham is nothing but me.

15:22

The field is me, the actor is me,

15:24

the instrument is also me. So when you

15:27

are performing your rites, by

15:29

one says, that's me. Aham

15:31

yajna ha. The yajna Swamiji

15:33

describes here is the

15:36

ritual prescribed in

15:39

Smutis. In the later

15:41

time, this particular

15:44

ritual was designed to

15:46

propitiate deities, the phenomenal

15:48

forces. They realized that

15:50

our lives depend on the

15:52

phenomenal forces. If we

15:55

can somehow manage them, then

15:57

our lives will be much better. were

16:00

created to appease

16:03

or propitiate this devatas. But

16:06

one said that's also me. The

16:08

phenomenal forces are me. The

16:10

one who is trying to propitiate them is

16:12

also me. And the means to use this

16:14

fire. Fire was

16:16

the messenger. You offer Gita the

16:19

fire. Fire will take it to

16:21

the higher authority. So Bhagawan said

16:23

that aham yajna, swada aham, that

16:27

which you are offering the food. So in fire

16:29

what you offer is what is dear to you.

16:32

The food is dear to you who offer all those

16:34

grains and Gita in it. Bhagawan

16:36

said all the food, then

16:39

all beings and creatures are eating is

16:41

nothing but me alone. I come

16:44

from my own maya. Aushadam

16:47

also the medicine to cure

16:49

your disease is also me.

16:53

Mantra aham and

16:55

the chant which you chant, the thoughts

16:57

which you think to act in this

16:59

world is also nothing but me. Mantra

17:02

is basically something which I churn my mind over and over again.

17:05

I need to do this. I need to do this.

17:07

I need to buy BMW. I need to buy BMW.

17:11

Mantra aham, ewa

17:13

ajiam aham, the

17:15

ghee which you pour, agni

17:18

aham, the fire is aham

17:21

and hutam the offering is also

17:23

me. So for one thing all

17:25

activities, the act, the field of

17:27

activity and the instrument

17:30

is nothing but me alone. It is like an ice sculpture.

17:33

If there is a village

17:35

scene or a mountain scene in ice sculpture, the

17:37

mountain is also ice, the people shown

17:40

are also ice, the huts

17:42

and the animals and whatever you

17:44

see in the field, all is

17:46

ice because it is ice sculpture. So

17:48

this maya is like that ice. Everything

17:51

is created out of the same

17:53

material. Pitah

17:56

aham asch jagatah na bhagwan

17:58

sudha relationship. You

18:00

have seen the one highest

18:02

relation less relationship. That

18:04

I am in everything but

18:07

nothing is in me or everything is

18:09

in me but I am not in them. Their

18:11

activities do not affect me. But

18:15

it comes down to our level. We

18:18

need someone to tell us

18:20

how I came into existence. Where do I

18:22

go when I am in trouble? So

18:25

when I was a child, obviously I went

18:27

to my parent. I said I need money,

18:29

my father is more rigid and strict and I

18:32

will go to my mother. I

18:34

know between those two I will

18:36

be protected. So

18:38

Bhagawan said in your life if

18:41

you need any guidance, I

18:46

am the father of this universe. For

18:49

all beings and things, he

18:52

is the father because without him their

18:54

existence is not possible. I cannot

18:56

be here if my

18:58

father was not existing at one

19:00

point of time in history. So

19:03

I am here because my father

19:05

existed. This Jagata

19:08

exists because Isvara exists.

19:12

Mata, I am also the

19:14

mother, the one who

19:17

provides the universal boom, the

19:19

Hiranyagarbha, is also me from

19:22

whom alone this entire Jagata came out.

19:26

So I am the mother of all beings. Datta,

19:30

Pitta, Maha, I am the supporter.

19:32

Datta also is translated

19:34

as the Karmafala Datta. Your

19:37

activity, I am the one who

19:39

gives results to those activities. That's

19:41

how I support the world's

19:43

self-sustaining by the activities of

19:46

the things and beings and

19:48

people in this Jagata. There

19:50

is no other source of energy we

19:52

require outside this Jagata. The self-sustaining

19:55

by activity performed by each constituent part

19:58

of this Jagata, this progress. Bhagavan

20:01

said, I am the supporter of

20:03

that activity. Pita Maham,

20:05

the Grand Sire, who is the father, who is

20:07

the father, is also me. In

20:10

other words, this is an

20:12

infinite relationship of father

20:15

and children. My father, his father, is

20:17

my grandfather, my grandfather, his father, is my great

20:19

grandfather. I can continue

20:22

till infinity. Bhagavan

20:24

said, that's me. When

20:26

you reach a point where you cannot

20:28

find who was your

20:30

ancestor, that's me. Pita

20:34

Maham, vedyam pavitram

20:36

omkara, vedyam, I am

20:38

the one which is knowable. Everything

20:41

else is known through my senses, but I

20:43

still don't know myself. He

20:46

said, you know me, that

20:48

is the knowable. That is the question of your

20:50

life, is to know who you are in

20:53

reality. Bhagavan said, vedyam, I am

20:55

the knowable. My

20:57

self is knowable. Pavitram,

21:01

the purifier, once I know

21:03

my own self, it would purify all my

21:05

sins. Because they will become

21:07

like the sins I have committed in my

21:09

dream. When I wake up,

21:13

all my sins in my dream are washed

21:15

out because they were not performed by me.

21:17

The wakers were performed by me. The dreamer.

21:20

Here Bhagavan said, therefore, once you wake up

21:22

from this state of waking, which you call

21:24

real, to the turya

21:26

avastha, the fourth state,

21:28

where you see things in

21:31

the witness of the entire prakadri,

21:34

it will purify you of all your

21:36

sins, all your unhappiness. Omkara,

21:39

which is indicated in Vedas

21:42

as Omkara, which we have learnt. The

21:45

Om constituted of A, O and

21:47

Ma, are represented in creation, who

21:50

represent sustenance, Ma represent

21:52

destruction. And then there

21:54

is silence between two utterings of

21:57

Om, which is the turya

21:59

avastha. So, all these four

22:01

states of existence, Bhagavan said,

22:04

is indicated in Vedas.

22:08

Om is the knowable. Ruk

22:11

Sama yaju hu eva chah

22:13

and all that is described

22:15

in Vedas as

22:17

the supreme being

22:20

is nothing but me. Ruk

22:22

Samya. Swamiji points out

22:24

that Atharva Veda is not mentioned here.

22:27

There are several explanations, commentators have given.

22:30

One is that Atharva Veda

22:33

was probably not really known

22:35

at the time of Mahabharata.

22:39

Bhagavan Veda did not

22:41

even consider that as Veda. Atharva

22:44

Veda is predominated by

22:46

secular science, engineering,

22:50

medicine, all that is

22:52

in Atharva Veda. Atharva Veda is more

22:54

secular science. In fact, all

22:56

the aeronautics by Bharadwadirasi

22:59

describe engineering and mathematics. It basically

23:02

comes from Atharva Veda. Swamiji

23:04

says that therefore, may be Bhagavan

23:06

Veda did not consider Atharva Veda

23:08

as important as Ruk Sama and

23:10

yaju to describe the

23:12

supreme reality. Because this chapter

23:14

is about mysticism. To know

23:16

something which cannot be known

23:19

by my normal senses. Gatihi,

23:22

Bhatta, Prabhu, Saksi, Mivasaha.

23:25

Bhagavan is describing his

23:27

relationship to us as

23:31

normal human beings for

23:33

individuals. You

23:35

have to see me as this. I

23:37

am your father, I am your mother,

23:39

I am your supporter. Gatihi, I

23:41

am the go. Gati

23:44

obviously in our vernacular language is speed. What

23:47

is the speed of a car in Gujarat? Gati

23:49

is speed. Gati is activity. Gati

23:56

is also goal for

23:59

my actions. to create

24:01

activity is my goal. So,

24:04

for example, that is me. Every

24:07

action that you perform, your

24:10

goal is to get something out of

24:12

action. You see, no

24:14

matter what you think your goal is, but ultimately

24:16

it is me. I

24:18

am trying to buy a BMW or

24:20

get a promotion. You see, in

24:22

the end, because there is nothing other than me,

24:25

you say, goal is me. Gati. I am the

24:27

goal of all things and things. If

24:30

I find my happiness somewhere else, I

24:32

will decide that as my goal. But

24:34

in the end, all I am trying to find is

24:36

happiness. So, Gati,

24:39

bharsa and I am

24:41

the supporter of your activity. You

24:44

perform your activity because you are conscious. I

24:46

am enabling you to perform this activity. I

24:49

am so sexy. I am witness. I

24:53

think I should do that. That

24:55

I is witnessing what my thought

24:57

is. So, Bhagavad-gita, I am also

24:59

witness, sexy. Niva

25:02

saha. I am the abode of all

25:04

things and beings. Sharanam, I

25:06

am the refuge. When everything

25:08

fails, what do we do? We

25:10

go to Bhagawan, say, Bhagawan, take care of

25:12

it. I have tried everything. I

25:14

thought I can take care of it. Apparently,

25:16

it is not working out. So, he is

25:18

Sharanam. He is the final refuge. I have

25:20

tried everything. I ask my father, I ask

25:23

my friend, I ask

25:25

the authority, president, in

25:27

the end, Bhagawan, you take

25:29

care. Sharanam, Suhruk friend.

25:32

Now, this is a very unique relationship we

25:34

have with our friends. A

25:38

relative or a friend, if

25:40

we go to them, relative

25:42

will give you the advice which he or she

25:44

thinks is right for you. He

25:47

will not participate in anything which

25:49

he doesn't think is right. You go to father

25:51

and say, I want to go to the casino. If

25:53

that is an exam time, my father will not support me.

25:57

Are you going crazy when your exam

25:59

is coming? you want to go to casino

26:01

or whatever the movie but

26:04

a friend will support me. It

26:06

happened to me all the time. My

26:08

friend will come just a day before the exam and

26:10

say, Neil, this is a new movie and I don't

26:12

think it will last long. I will be able to

26:14

go and say, Deepak, I

26:16

have an exam next day. Yeah, but

26:18

you can always read at night, isn't it?

26:20

You guys are good at working at night.

26:22

Okay, let's go. Friend is the one

26:24

who will support me even if he thinks

26:26

it is not right for me or

26:29

is not good for me. Even

26:32

he thinks it is not good for both of us. He

26:34

will still say, if you are bent upon doing it, I will

26:37

support you. Even when you

26:39

are doing something wrong, you are acting

26:41

in an evil manner. I

26:44

caution you, urge your conscience that this is not good

26:46

for you. But he says, no, no, but I

26:48

need to do it. So what I will enable

26:50

you. Go ahead and

26:52

do it. I will support you. Prabhava

26:55

hap, prala yaha sah saha. I

26:58

am also the

27:00

beginning, the source of

27:03

your existence. And also

27:05

I am the dissolution, which is

27:07

where you come into existence and you dissolve

27:09

in nothing but in me alone. Every

27:12

time you took birth and you died, this

27:16

cycle continues to be also happening within

27:18

me. I am your source of your

27:20

being, and I am also

27:22

the source of your dissolution of your being.

27:26

Tannam, I am the

27:28

foundation. I

27:30

am that foundation on which all this maya

27:32

is working. That you

27:34

take birth and you work and you

27:36

leave, you die and take birth again.

27:38

The cycle continues, constantly acting

27:41

in this world. It is all

27:43

happening because of me, the fundamental

27:45

reality. Nidhanam, at

27:47

the end of all your activities,

27:50

that's where you rest in the end. Bijam

27:54

avyayam. Because this

27:56

world is perpetual, it continues

27:59

perpetuating. perpetuity, the

28:02

seed which creates this world

28:04

must be perpetual also. So

28:08

unlike other seeds which we have

28:10

experienced in life, when I

28:12

plant the seed, the tree comes out, the

28:14

seed is lost. Now

28:17

seed is manifesting as the tree.

28:20

I can find the seed again. But

28:23

in this case because the

28:25

prakrasi, the tree is

28:27

nothing but maya, the

28:29

seed remains intact. The

28:32

seed is the Brahman. That Brahman

28:34

remains intact without any change

28:37

while projecting this

28:40

maya. So Bhagavan said, Beejam

28:42

avyayam. Therefore I am that immutable

28:45

seed of all the beings. And

28:47

that will stop right here. Sarve

29:20

Santu Niramaya

29:22

Sarve Bhadrani

29:25

Pasyantu Maa

29:28

Kasyid Dukha Bhagave

29:34

Om Shanti

29:38

Shanti Shanti

29:44

Hari Om

29:47

Sri Gurubhyo Namaha

29:51

Hari Om