Pragmatic Bhagavad Gita: Recent Episodes
krsnadaasa
The Bhagavad Gita explained in simple and practical terms with a focus on how we can apply the teachings in our day to day lives. Great care has been taken to make sure that the authenticity of Krishna’s messages are not diluted during the translations. We can all transform our lives by practicing the teachings in our day to day lives and sharing it with our near and dear ones as well. This is the need of the hour for humanity.
In this enlightening episode, we explore Arjuna's profound internal struggle as he witnesses Krishna's cosmic form in the Bhagavad Gita. Through vivid descriptions and insightful commentary, we delve into the psychological and spiritual transformation that this divine revelation triggers in Arjuna. Discover how this pivotal moment reshapes Arjuna's understanding of Krishna, shifting his perception from a friendly companion to the awe-inspiring Supreme Being. This episode offers a deep dive into the themes of surrender, devotion, and the overwhelming nature of divine truth, making it a must-listen for spiritual seekers and scholars alike.
Immerse yourself in the profound wisdom of the Bhagavad Gita as we explore the awe-inspiring universal form of Lord Krishna revealed to Arjuna on the battlefield of Kurukshetra. In this captivating episode, we delve into verses 11.16 to 11.23, where Arjuna witnesses the incomprehensible vastness and magnificence of the Divine. With countless faces, eyes, arms, and radiant effulgence, Lord Krishna pervades all of creation. The hosts of celestial beings tremble in amazement at this wondrous sight. Join us on this transformative journey as we unravel the deeper spiritual insights hidden within these powerful Sanskrit verses. Discover the eternal truths that have guided seekers for millennia and experience the divine revelation that left Arjuna and the worlds shaken to their core. Whether you're a seasoned scholar or new to the Gita, this episode will illuminate your path and inspire you to see the Divine in all of existence. Tune in now to embark on this enlightening exploration of the Bhagavad Gita's timeless wisdom.
In this captivating episode, we dive deep into the profound wisdom of the Bhagavad Gita, exploring the pivotal moment when Lord Krishna reveals His universal form to Arjuna. Discover the spiritual significance of yoga, viyoga, and samyoga as we unravel the teachings from Chapter 6 and their connection to the divine revelation in Chapter 11. Learn how Arjuna's transformative experience of witnessing the Vishvarupa, or cosmic form of Krishna, exemplifies the ultimate state of yoga—a transcendence from suffering and union with the Divine. Gain practical insights on cultivating detachment, aligning with your dharma, and surrendering personal struggles to the divine will. Join us on this enlightening journey as we unlock the timeless lessons of the Bhagavad Gita and discover how they can transform your life. Tune in now to embark on a path of spiritual growth, self-realization, and liberation from the cycles of suffering. Don't miss this opportunity to deepen your understanding of yoga philosophy and its relevance in modern times.krsnadaasa
(Servant of Krishna)
Embark on a life-changing journey through the Vishvarupa Darshana Yoga, a powerful and illuminating section of the Bhagavad Gita. In this immersive exploration of verses 11.1 to 11.8, we will guide you through Arjuna's transformative experience as he witnesses Lord Krishna's awe-inspiring cosmic form. This divine revelation shatters the boundaries of Arjuna's understanding, propelling him into a profound spiritual awakening that will forever alter his perception of reality.
As we delve into the depths of these sacred verses, you will discover the true essence of the Divine and the interconnectedness of all existence. Through Lord Krishna's words and the vivid descriptions of His universal form, you will gain a newfound appreciation for the magnificence and all-encompassing nature of the Supreme Being.
But the Vishvarupa Darshana Yoga is more than just a poetic description of the Divine; it is a roadmap for your own spiritual growth and self-realization. By unraveling the mysteries contained within these verses, you will learn practical ways to integrate this ancient wisdom into your daily life. From cultivating a deep sense of devotion and surrendering to the Divine Will, to recognizing the presence of the Supreme in all aspects of creation, this transformative journey will provide you with the tools necessary for true fulfillment and purpose.
Join us as we embark on this enlightening adventure, where you will not only expand your intellectual understanding of the Bhagavad Gita but also experience a profound shift in your consciousness. As you absorb the timeless wisdom of the Vishvarupa Darshana Yoga, you will find yourself more deeply connected to your inner self and the world around you, paving the way for a life filled with joy, peace, and ultimate liberation.
Prepare to be inspired, challenged, and transformed as we unravel the mysteries of the Divine together. This journey through verses 11.1 to 11.8 of the Bhagavad Gita will forever change the way you perceive yourself, the universe, and your place within it. Embrace the opportunity to discover your true potential and unlock the door to a life of profound spiritual growth and fulfillment.
Discover the profound wisdom of the Bhagavad Gita as we explore verses 10.34 to 10.42, where Lord Krishna reveals His divine opulences and the nature of the Supreme Being. Uncover the mysteries of life, death, and the cycle of creation in this enlightening podcast episode. Gain insights into cultivating a meaningful existence and aligning yourself with the divine will. Join us on this transformative journey of self-realization and spiritual growth.
Discover the profound wisdom of Lord Krishna in this insightful exploration of Sanskrit and the Bhagavad Gita. Unravel the mysteries of language, creation, and the divine presence that underlies all existence. Learn how the letter "अ" (A) and the concept of samāsa, particularly the dvandva samāsa, symbolize the unity and diversity within the universe. Embrace your individuality while recognizing your deep connection to all beings, and align yourself with the timeless teachings of the Bhagavad Gita to find true meaning and purpose in life.
Embark on a profound journey through the timeless wisdom of the Bhagavad Gita as we delve into the enlightening verses 10.19 to 10.25. In this insightful commentary, we unravel the divine revelations of Lord Krishna, who unveils his magnificent opulence and all-pervading presence throughout creation. Discover how these powerful verses illuminate the path to spiritual awakening, guiding seekers towards a deeper understanding of the Supreme Being. Through captivating explanations and practical applications, this commentary sheds light on the universal principles of devotion, surrender, and divine love. Immerse yourself in the sacred teachings that have inspired generations, and unlock the key to experiencing the divine splendor within your own being. Join us on this transformative exploration of the Bhagavad Gita's eternal message, and embark on a journey of self-discovery and spiritual growth.
Discover the divine wisdom of Lord Krishna as he reveals his supreme nature to Arjuna in the Bhagavad Gita. In this episode, we delve into verses 10.12-10.18, where Arjuna realizes Krishna as the eternal, transcendental Brahman, the source of all creation. Join us on this profound spiritual journey and experience the nectar of Krishna's words that leave Arjuna yearning for more.
Dive deep into the timeless wisdom of the Bhagavad Gita through our enlightening podcast series. Explore the profound spiritual journey from the mundane to the sublime as we unveil the three pivotal stages of perception—Heya, Divya, and Brahma. Each episode delves into the mystical layers of understanding reality and self-realization, guided by the teachings of Lord Krishna. Join us as we traverse a path filled with divine revelations, where every discussion lights the lamp of knowledge and unwavering devotion within us.
Discover the power of Vibhuti Yoga, as Lord Krishna reveals the divine presence in all aspects of creation, fostering unwavering devotion and spiritual enlightenment. Through the life and teachings of Sri Ramakrishna Paramahamsa, witness the embodiment of an Avikampa yogi, one who remains unshakably established in divine consciousness, radiating joy and wisdom.
This is not just a podcast; it's a spiritual odyssey into the heart of Vedic wisdom.
Dive deep into the mystical world of the Bhagavad Gita and unlock the secrets of Vibhuti Yoga! This podcast isn't just about ancient scriptures; it's about experiencing the living presence of the Divine in your life right now.
Join us as we journey through Chapter 10, where Lord Krishna reveals his awe-inspiring majesty as the source of all creation. We'll explore:
- The breathtaking scope of Vibhuti Yoga: Discover how Krishna manifests in every aspect of existence, from the radiance of the sun to the strength within you.
- The true meaning of surrender, faith, and genuine interest: Learn how these qualities are your keys to unlocking profound spiritual growth and wisdom.
- The origin of the Saptarishis, Kumaras, and Manus: Uncover the lineage of divine wisdom passed down through the ages and how it connects to you.
This podcast is your invitation to see the world through new eyes, recognizing the hand of the divine in every moment. Whether you're a seasoned seeker or just beginning your spiritual exploration, let the timeless wisdom of the Bhagavad Gita guide you on a journey of self-discovery and awakening.
Unlocking the Secrets of the Bhagavad Gita: A Deep Dive into Chapter 9 (Part 1)
This is the revision of whatever we learned from chapter 9 of the Bhagavad Gita, the answers have been prepared and delivered by my students.
Embark on a transformative journey through the sacred text of the Bhagavad Gita as we explore the profound wisdom contained within the first half of Chapter 9. In this riveting podcast episode, we delve into the intricacies of Lord Krishna's teachings, unraveling the mysteries of the divine and the path to self-realization.
Join us as we examine the concept of the "Royal Secret," a knowledge so powerful that it has the potential to liberate the soul from the cycle of birth and death. We'll discuss the nature of the Supreme Being, the importance of unwavering devotion, and the significance of surrendering oneself to the divine will.
Through thought-provoking insights and engaging discussions, we'll shed light on the various paths to spiritual enlightenment, including the way of knowledge, action, and devotion. We'll explore how one can cultivate a deep connection with the divine, transcending the limitations of the material world and experiencing true inner peace.
Whether you're a seasoned scholar of the Bhagavad Gita or a curious seeker embarking on your spiritual journey, this podcast episode promises to be an enlightening and enriching experience. Prepare to have your perspectives challenged, your understanding deepened, and your soul nourished as we unravel the timeless wisdom of this ancient scripture.
Don't miss this opportunity to immerse yourself in the profound teachings of Chapter 9 and discover the keys to unlocking your true potential. Tune in now and let the Bhagavad Gita guide you on your path to self-discovery and spiritual awakening.
Unlock the secrets to attaining divine grace and ultimate liberation through the power of pure devotion. In this profound exploration of Bhagavad Gita verses 9.26 to 9.34, discover how offering even the simplest gifts with love and surrender can transform your spiritual journey. Learn about the liberating potential of ananya bhakti (unwavering devotion), how bhakti purifies even the greatest sinners, and Krishna's assurance that His devotees shall never perish. Gain practical wisdom for infusing your life with devotion and navigating modern challenges through timeless Bhakti Yoga principles. Whether you're a sincere seeker or a curious soul, this illuminating discussion will deepen your understanding of the divine path of love.
Embark on a transformative journey with our latest podcast episode as we delve into the enigmatic teachings of Bhagavad Gita, focusing on verses 9.20-9.25. Uncover the philosophical depths of Vedic rituals and the allure of material rewards, contrasted starkly against the sublime promise of spiritual enlightenment through Lord Krishna’s timeless wisdom. Discover how these ancient scriptures delineate a path away from ephemeral pleasures toward the enduring bliss of divine union. This episode offers a compelling narrative that demystifies the spiritual practices that lead to ultimate liberation, highlights the pitfalls of material attachment, and champions the pursuit of self-realization. Tune in to gain profound insights into achieving a harmonious balance between spiritual duties and worldly desires, illuminated by sacred texts and enlightened commentary. Join us on this enlightening voyage to decode the divine messages in the Bhagavad Gita and transform your spiritual understanding.
Join us on a transformative journey as we delve into the profound wisdom of the Bhagavad Gita, one of the most revered spiritual texts of ancient India. In this podcast, we'll explore the essence of shlokas 9.16 to 9.19, where Lord Krishna reveals the all-pervading nature of the Divine and the path to ultimate liberation.
Through simple and practical explanations, we'll unravel the deeper meaning behind these powerful verses. Discover how the Supreme Being is the source of all creation, the sustainer of life, and the ultimate goal of existence. Learn how cultivating a loving devotion to the Divine can help you transcend the limitations of the material world and attain eternal peace.
Whether you're a spiritual seeker, a curious mind, or simply looking for practical wisdom to navigate life's challenges, this podcast will provide you with valuable insights. Join us as we embark on a journey of self-discovery, where the timeless teachings of the Bhagavad Gita come alive, empowering you to live a life of purpose, fulfillment, and inner harmony.
Tune in to "Unveiling the Essence of the Bhagavad Gita: Shlokas 9.16 to 9.19" and let the wisdom of this ancient scripture guide you on your path to spiritual awakening.
Episode: The Divine Nature of Krishna and the Path to Devotion
In this episode, we explore the profound teachings of the Bhagavad Gita, verses 9.11 to 9.15, where Lord Krishna reveals the true nature of his divinity and guides us on the path to devotion.
Krishna explains how those who fail to recognize his divine form are deluded by their own ignorance. He emphasizes the importance of cultivating wisdom and devotion, and shares insights into the different ways people worship him.
We delve into the concept of divine grace, exploring the role of Radha, Krishna's eternal consort, as the embodiment of this transformative energy. Her story teaches us about the power of pure love and devotion.
Finally, we discuss the diverse paths to spiritual realization, highlighting the significance of meditation, rituals, chanting, and the constant remembrance of God. Join us as we unravel the essence of Krishna's teachings and embark on a journey of self-discovery and divine connection.
In this enlightening episode, we delve into the heart of the Bhagavad Gita's ninth chapter, exploring the profound teachings from verses 9.6 to 9.10. We uncover the intricate dance of creation, preservation, and dissolution as orchestrated by the divine, shedding light on the concept of God's omnipresence and the transcendental nature of divine operations within the material world. These verses unravel the mystery of how the universe, in all its vastness and complexity, is sustained by the divine yet remains untouched by its material aspects. We discuss the metaphor of the divine as both the womb and the imperishable seed of all existence, highlighting the unique blend of immanence and transcendence that characterizes the divine essence. Additionally, the dialogue between Lord Krishna and Arjuna reveals the nuanced understanding of karma, the law of action, and its implications for spiritual seekers. Join us as we explore how these timeless teachings offer insights into navigating the challenges of life with wisdom and equanimity, encouraging us to see the divine in every aspect of the cosmos and in our daily lives.
Dive deep into the essence of the Raja Guhya Yoga with this episode, where we explore shlokas 9.6 to 9.10's captivating teachings on Divine Orchestration and the Cosmic Order. This segment of the Bhagavad Gita offers profound insights into the intricate ways in which the divine orchestrates the creation, preservation, and dissolution of the universe, presenting a unique perspective on karma and our interconnectedness with the cosmos.
Understand the nuances of karma, and how it influences both the cosmic order and our individual lives. Discover the spiritual wisdom embedded in these ancient scriptures, shedding light on the divine orchestration of life's events and our role within this grand cosmic design.
This episode not only delves into the philosophical depth of the Bhagavad Gita's teachings on divine orchestration and cosmic order but also connects this ancient wisdom to practical aspects of modern living. By interpreting karma through the lens of spiritual wisdom, listeners will gain insights into navigating life's challenges with greater clarity and purpose.
Join us as we unravel the mysteries of the Raja Guhya Yoga, celebrating the divine orchestration of the universe and embracing the timeless spiritual wisdom it offers. Through understanding karma and the cosmic order, we invite you to explore how these ancient teachings can illuminate the path to personal growth and enlightenment in the context of today's world.
The 9th chapter takes the understanding of the divine to a higher level, revealing the true nature of the Supreme Reality and the means to attain it through unwavering devotion and selfless service.
This chapter of Bhagavad-gītā is called the king of education because it is the essence of all the philosophies explained until now. In this chapter, Lord Krishna reveals the secret of true devotion and the means to realize the ultimate truth. He explains that the imperishable Brahman, the absolute reality, is the source of all that is manifest and unmanifest in this vast universe. It is the eternal, immutable essence that resides within the heart of every being, yet remains untouched by the limitations of material existence.
With compassion and clarity, the Lord guides Arjuna, and all seekers of truth, to understand the nature of this supreme reality and the way to attain it. He again emphasizes the importance of unwavering devotion, selfless service, and the cultivation of spiritual knowledge as the keys to unlocking the door to liberation.
The verses in this chapter guide the sincere seeker through the maze of worldly illusions and attachments. They reveal the path of surrender, where one offers their entire being to the Divine, freeing themselves from the shackles of ego and desire.
The 9th chapter of the Bhagavad Gita, while building upon the themes introduced in the 8th chapter, offers a deeper and more expansive understanding of the Supreme Reality and the path to attain it.
In the 8th chapter, Lord Krishna elaborates on the concept of the imperishable Brahman, the eternal and immutable essence that underlies all existence. He explains the process of transcending the cycle of birth and death through the practice of steadfast meditation and devotion. The chapter emphasizes the importance of focusing one's mind on the Supreme at the time of death, as a means to attain moksha, or liberation.
Brahman's manifestation: While the 8th chapter speaks of Brahman as the imperishable reality, the 9th chapter expounds on how this Supreme Reality manifests itself in the entire cosmos, both as the unmanifest source and the manifest creation.
Devotion and surrender: The 9th chapter places a greater emphasis on the path of devotion (bhakti) and complete surrender (sharanagati) to the Divine as the most direct and effective means to attain moksha.
Divine grace: The 9th chapter highlights the importance of Divine grace, which can be attained through unwavering devotion and selfless action. It emphasizes that the Lord resides within the hearts of all beings and can be realized through sincere devotion.
Universal presence: The 9th chapter expands on the concept of the Divine's all-pervasive presence, stating that the Lord is the source, sustainer, and ultimate goal of all beings and all aspects of existence.
The 9th chapter builds upon the foundation laid in the 8th chapter, offering a more comprehensive and nuanced understanding of the Supreme Reality, the means to attain it, and the importance of devotion, surrender, and Divine grace in the journey towards self-realization and liberation.
As we delve into the profound wisdom of this chapter, may our hearts be filled with reverence and our minds illuminated with the light of understanding. May we find the courage to transcend our limitations and embrace the eternal truth that resides within us, leading us to the ultimate goal of self-realization and everlasting peace.
In chapters 2 through 6, Krishna shared the knowledge of matter and spirit which was confidential (guhya). In chapters 7 and 8 He shared the knowledge of bhakti, which was more confidential (guhyatara). In chapter 9, Shri Krishna shares the knowledge of kevala-bhakti which is most confidential (guhyatama). He describes the majestic aspect of Himself (aiśvarya ) and the excellence of a pure devotee.
In this chapter, Lord Shri Krishna offers Arjuna the raja-vidya and raja-guhyam, the most exalted knowledge and secret, revealing truths profound and purifying (pavitram), transcending all other forms of wisdom. Krishna emphasizes that this wisdom, embodying the highest purity and capable of leading to direct realization (pratyaksavagamam), is accessible to those devoid of asuya (jealousy or malice), emphasizing that a simple and pure heart free from malice and jealousy is essential for grasping such profound spiritual truths.
Krishna's teachings are not just intellectual knowledge (jñānam) but include experiential understanding (vijñāna), emphasizing the importance of living and experiencing the truths personally. This knowledge, deeply rooted in dharma (righteousness), is not only the key to liberation (mokṣa) from all that is inauspicious (aśubhāt) but is also marked by its simplicity (susukham) in practice, and its eternal nature (avyayam), offering a path that is joyous and infinitely rewarding.
Key points of comparison between the two chapters:
raja-vidya and raja-guhyam
Concluding shlokas of the 8th chapter.
Shri Krishna provides deep technical details about the soul's journey after our death and how we can manage it well. Revisiting concepts like sthul sharir, sukshma sharir and karana sharir and the absolute brahman, the cycle of manifesting and unmanifesting, etc.
Manifestation through the unmanifested
In the previous verses we discussed how even Brahma is born and will die. We also discussed that Brahma’s one day and one night equals 8.64 billion earth years. When Brahma’s day ends, all living entities get unmanifest and stay in the body of Maha Vishnu. Their gross (sthūl) and subtle (sūkṣhma) body dissolve, but their causal body (kāraṇ sharīr) stays. When Brahma’s night ends and day starts, these souls are reborn or manifest again based on their past karmas and past sanskāras, which the soul’s causal body stores and carries with it.
This is another reminder that our sanskāras and karmic account follows us during all our births. They do not get destroyed even when our subtle bodies are destroyed as they are attached to our causal bodies which don't get destroyed until we get liberated and get united with God.
Shri Krishna uses the word avaśhaḥ, which means helpless or without any say. What that means is that when it is time for us to get unmanifest at the end of Brahma’s day, it happens without our consent, regardless of whether we want or don’t want to. This should help us understand how we are all under the control of Prakriti. We may think that we have free will however that is only a very limited freedom. We are all bound by the laws of the Universe and there is no escaping that.
It is important to realize that everything that is manifested was unmanifested at some time and will again become unmanifested at some time in the future. This is what is contained in the Vedantic concept that creation is merely the manifestation of the unmanifest.
Shri Krishna explains profound aspects like the nature of our thoughts, how to manage them, how to practice bhakti (abhyasa), what is yoga-mishra-bhakti and how it compares with pure bhakti, etc.
We discuss techniques like momentum of thought which have the power to transform our lives.
Shri Krishna imparts very profound and impactful wisdom relating to the temporary nature of our lives, how death is certain and how we can learn to face death without fear and leverage that experience to gain liberation.
One of the most important lessons to be learned by everyone on top priority.
This 8th Chapter of the Bhagavad Gita is titled "Akshara Brahma Yoga" or "The Yoga of the Imperishable Absolute," and serves as a profound exploration into the mysteries of life, death, and what lies beyond. In this chapter, Lord Krishna explains the eternal, unchanging nature of the soul, the concept of the ultimate reality (Brahman), and the paths that lead to the highest goal of self-realization.
As we embark on this chapter, we are invited to delve into the depths of our own consciousness and confront the fundamental questions of our existence: What happens to us after death? What is the nature of the universe? How can we achieve lasting peace and liberation? Through a dialogue that is both intimate and universal, Krishna and Arjuna discuss the importance of understanding the imperishable nature of the soul and the significance of living a life rooted in dharma (righteousness).
This chapter challenges us to reflect on our priorities and the transient nature of the physical world. It encourages us to focus on spiritual growth, emphasizing the power of meditation, devotion, and the right understanding of the self as the pathway to achieving eternal peace. The teachings of this chapter are not just philosophical concepts but practical guidelines for living a life of purpose, clarity, and liberation from the cycle of birth and death.
As we journey through the verses of this chapter, we are reminded of the importance of remembering the divine at the time of death, for it is this remembrance that determines our next journey. The message is clear: by cultivating a constant awareness of the divine, practicing mindfulness, and living a life of virtue, we can aspire to reach the highest state of being, merging with the eternal essence of the universe.
Revision prepared and driven by student volunteers, covering various aspects of Bhakti as explained by Shri Krishna in the 7th chapter.
We conclude the 7th chapter of the holy Bhagavad Gita with some very profound insights from Shri Krishna, including the nature of Brahman, time/space/matter, how to transcend pain and sorrow, how to manage attachment and aversion, how to overcome problems in life etc.
Shri Krishna explains the importance of surrender and devotion. We also revisit the nine types of bhakti as explained in the Ramcharitmanas as well as the Srimad Bhagavatam.
Shri Krishna dives deeper into the topic of surrender and how it is the symbolism of bhakti and a shortcut to spiritual success.
Shri Krishna goes in depth into the nature of self, starting with the explanation of Cit and Acit.
Cit and Acit
All living entities are manifested using God’s two energies, soul energy, and Maya, the material energy or matter. Matter by itself is lifeless and needs a soul to come alive and the soul needs a body to experience material energy. Thus, both come together to form a living being. Krishna calls these cit (consciousness) and acit (matter). Krishna says that In the universe, you cannot find anything which is outside of these two.
This is Sankarācārya's commentary upon this verse. God in Vedanta is that Reality which is the cause of this universe through its double nature, aparā and parā. These two aspects of the Divine constitute the cause of the universe. That is why, in the Upaniṣads, they often mention creation as, 'the Lord projected this world and entered into it and remained there, like a spider that creates its web out of itself and lives in that web.'
Please pay attention to the example used of a spider. A key point to be noted is that a spider creates the web but never gets stuck in its own web. Just like that, God has created maya but never gets impacted by it.
The concept of Higher and lower nature, intertwined with each other, is responsible for the diverse manifestations we see in the world. Think of it like this: without matter, the hidden energy in the Spirit wouldn't have a place to show itself. And matter, being lifeless on its own, needs the Spirit to bring it to life. It's like electricity and a light bulb. Electricity needs the bulb to shine as light, and the bulb needs electricity to light up. The bulb is the tool through which electricity becomes light. In the same way, the Spirit, working through the five layers of matter, finds a way to express its power.
On this auspicious day of Ekadashi, we study Shri Krishna's introduction to Bhakti Yoga, starting with Jnana and Vijnana, leading all the way to realization of the supreme Paramatma.
Shri Krishna provides an insightful response to Arjuna's question on what happens to the yogi who does not succeed in this lifetime?
We also discuss about the importance of yoga and the 5 pre-requisites to succeed in yoga.
Shri Krishna further explains the techniques for mind management and succeeding in Dhayana Yoga.
We also discuss how we can develop faith and conviction and discuss various questions and Vedantic answers to them.
In depth coverage of Advaita Vedanta and the concept of Anantam Brahman who is beyond the limitations of Desha, Kala and Vastu.
Shri Krishna explains deeper aspects of Dhyana yoga in these verses, including concepts of Sankalpa, Vikalpa and Pratyahara.
Shri Krishna continues his explanation on various topics of Dhyana, Dharana and the intricacies of Maya that we have to understand before we can overcome it.
Shri Krishna starts explaining key requirements and importance of Dhayana Yoga in shlokas 10 to 17.
One of the most profound set of shlokas that teaches the art and science of mind management. These are extremely powerful and empowering lessons that should be understood and internalized to aid our spiritual evolution.
Shri Krishna explains Dhayana Yoga, the yoga of meditation and self discipline in this chapter. We cover topics like samatvam, importance of handling desires, the nature of desires, etc.
Reiterating the importance of self purification
The verse 5.25 emphasizes the spiritual enlightenment where ‘sages’ or ‘ṛṣayaḥ’ attain ‘brahmanirvāṇa’ or unity with the Ultimate Reality, Brahman. Shri Krishna speaks about individuals whose impurities and sins, ‘kṣīṇa kalmaṣāḥ,’ are completely eradicated. Only such purified individuals can truly comprehend their inherent nature.
Shri Krishna spoke about the need to get rid of impurities back in the beginning of the 2nd chapter: श्रीभगवानुवाच |
कुतस्त्वा कश्मलमिदं विषमे समुपस्थितम् |
अनार्यजुष्टमस्वर्ग्यमकीर्तिकरमर्जुन || 2||
śhrī bhagavān uvācha
kutastvā kaśhmalamidaṁ viṣhame samupasthitam
anārya-juṣhṭamaswargyam akīrti-karam arjuna
The Supreme Lord said: My dear Arjuna, from where have these impurities come upon your mind at this critical hour? It is not befitting an honorable person. It leads not to the higher abodes, but to disgrace.
When a person, through persistent meditation and control over their senses, manages to cleanse themselves of all the mental impurities and sins, they experience profound joy and realization of their true self.
Another profound truth explained by Krishna is that enlightenment is not an escape from the world but a deeper engagement with it, driven by love and compassion and a sense of unity with all beings.
Divine Presence Everywhere
Shri Krishna says that a truly wise and self-realized individual perceives the same divine essence in all beings, regardless of their external differences. This understanding is rooted in various spiritual teachings and scriptures.
Just as the ocean views all its waves as one, and gold sees no difference in various ornaments made from it, the wise see the same divine essence in all beings. Lord Krishna explains that a self-realized soul sees the same divine presence in all creatures, be it a Brahmin, an elephant, a dog, or even an outcast.
Let us take the example of water, ice and steam. Now imagine you come across some people who are debating and fighting over which is superior of the three. Some say water is superior, some say steam is superior while some say ice is superior. What will you tell them? A learned person can see that all three are basically just different forms of the same water molecule H2O. In normal state, H2O is liquid water, in condensed state it is ice and in expanded state it is steam.
Just like that, Krishna is saying that vidyā vinaya sampanne, people with knowledge and humility can see that all living beings, regardless of whether they are brahmins, shudras, cows, dogs, etc are all tiny parts of the same supreme God. In verse 5.18, Shri Krishna calls this the ‘vision of knowledge’. Please note that Krishna keeps reiterating the importance of humility while gaining knowledge. According to Krishna, humility is the first sign of possessing true knowledge. Humility is a very important quality of a vaishnava as per Krishna and the same thing has also been reiterated by lord Chaitanya.
Verse 5.14 - 5.17We think we are the doers, but we are not
There's an old Indian parable about a puppet show. The puppets in the show dance and act based on the strings controlled by the puppeteer. To an observer, it might seem like the puppets are performing the actions, but in reality, it's the puppeteer controlling them.
Similarly, we, as individuals, might feel that we are in control of our actions and their outcomes. However, Shri Krishna reminds us that there's a greater cosmic play at work, influenced by the modes of material nature. Just as the puppets are not the real "doers" of their actions, we too are influenced by the gunas of nature.
Krishna has said that we should not have a sense of ownership or doership. When it comes to ownership, we know for sure that God is the ultimate owner of everything in the universe. When it comes to doership, the question arises who is the doer? Is God the actual cause of everything that happens in the world?
Imagine God was the doer of everything, meaning He is responsible for all our actions. If that was the case, then there would be no possibility of bad actions or imperfect actions because God is perfect. Isn’t it? If God was the doer and responsible for all our actions then we would never have to read about dharma, adharma, etc and Krishna would not have felt the need to impart the knowledge of Bhagavad Gita to humankind.
Shri Krishna explains that the actual cause of various actions is our guṇas. These are Sattvic (goodness), Rajasic (passion) and Tamasic (ignorance/ badness). Krishna will talk a lot more in detail about the gunas in chapter 14. For now, let us understand that the body is constituted of these gunas, and all actions are performed by these modes of nature. But out of ignorance, we identify with our bodies and think that the body is the doer of actions, which are in fact done by material nature.
The Supreme Lord doesn't dictate our actions or decisions. Instead, it's our innate nature, similar to instincts in animals, that drives most of our behaviors. Just as animals are driven by their natural instincts, humans too are influenced by this inherent nature. This nature isn't just external; it's deeply embedded within us, guiding our basic actions like eating, drinking, and forming families. It's not God directing us to act in certain ways; it's this intrinsic nature that's a part of us.
Ok, so we are not the doer and God is not the doer. Then who is?
Verse 5.10 - 5.13
Practice detachment like a lotus leaf
In 5.10, Shri Krishna says that "One who performs their duty by dedicating their actions to the divine, abandoning attachment, remains unaffected by sin, just as a lotus leaf remains untouched by water."
Shri Krishna speaks about a few key terms here: Dedicating Actions to the Divine (ब्रह्मण्याधाय कर्माणि / brahmaṇyādhāya karmāni): This means dedicating to the Divine or Brahman. In the current context, Lord Krishna emphasizes the importance of performing actions as an offering to the Supreme. When one dedicates their actions to the divine, they are not seeking personal gains or rewards. This attitude transforms ordinary actions into sacred actions. It's a shift from "I am doing this" to "It's being done through me by the divine will."
Abandoning Attachment (सङ्गं त्यक्त्वा / saṅgaṁ tyaktvā): This translates to "abandoning attachment." Attachment here refers to the outcomes of our actions. In life, we often get attached to the results of our endeavors, leading to either elation when things go our way or disappointment when they don't. Krishna advises that while one should be dedicated to their duty, they should remain detached from the fruits of their actions. This detachment ensures mental equilibrium, irrespective of success or failure.
Unaffected by Sin (लिप्यते न स पापेन / lipyate na sa pāpena): This means "remains unaffected by sin." When actions are performed with selflessness, without ego and attachment, they don't accumulate karma, neither good nor bad. Such actions are pure, and the individual remains untainted.
पद्मपत्रमिवाम्भसा / padma patra mivāmbhasā: Shri Krishna compares such individuals to a lotus leaf in water. A lotus leaf, though born in water, floats on it without getting wet. Similarly, a self-realized person, though living in the material world, remains untouched by its dualities and temptations. The lotus leaf symbolizes purity and detachment, and its relationship with water exemplifies the ideal interaction one should have with the world around them.
In many Vedic traditions, the lotus is given a special status. For example, we call the Lord’s feet as lotus-feet (kamal-charan).
The importance of bhava or intention
As discussed in chapter 4, the ‘bhava’ or intention is extremely important and that is what either creates bondage or liberates us from it. Even when we are performing puja for example, what matters is not the physical actions we perform but rather the bhava that matters.
Krishna has said that even when we are performing our social duties, as long as we do it with the right intention, with devotion, and intending to sacrifice the results of our actions, we will not get into bondage from karmic reactions. Likewise, even if we are practicing karma sanyasa, where we are devoting 100% of our time to devotional services, if we are not having the right bhav or intention then we cannot progress and in fact we would tend to experience a downfall.
The wise see that both the karma sanyāsa and nishkama karma yoga involve having a bhava of devotion and engaging our mind in God, and so they are both identical in their internal consciousness. Krishna says that karma yoga and karma sanyasa are not contradictory and instead, they are both supposed to be performed with the same bhava and they both lead to the same destination. Besides, we must understand that we have to first elevate ourselves using nishkama karma yoga before becoming eligible for karma sanyasa.
Importance of Karma Yoga
Introduction to the 5th chapter
After Krishna has explained karma yoga in chapter 3 and jnana yoga in chapter 4 in so much detail, our friend Arjuna has another big question for Krishna. In the BG there are 16 major questions asked by Arjuna to Krishna and verse 5.1 is the 5th question from Arjuna. We will go over all 16 questions below. Before that, we can talk about what chapter 5 is all about.
At the outset, Arjuna is perplexed. He's caught between two paths – that of "renunciation" (Sanyasa) and that of "selfless action" (Nishkama Karma Yoga). Krishna clarifies that both paths can lead to ultimate truth, but their approaches differ.
In this chapter, Shri Krishna talks about the following topics:True Renunciation, the role of a renunciate, how to rise above the dualities of nature, the state of a self realized soul, and the ultimate goal of liberation.
Now let us go over the 16 major questions that Arjuna has asked Krishna in the Bhagavad Gita.
Q1. Shloka 2.7
कार्पण्यदोषोपहतस्वभाव:
पृच्छामि त्वां धर्मसम्मूढचेता: |
यच्छ्रेय: स्यान्निश्चितं ब्रूहि तन्मे
शिष्यस्तेऽहं शाधि मां त्वां प्रपन्नम् || 7||
kārpaṇya-doṣhopahata-svabhāvaḥ
pṛichchhāmi tvāṁ dharma-sammūḍha-chetāḥ
yach-chhreyaḥ syānniśhchitaṁ brūhi tanme
śhiṣhyaste ’haṁ śhādhi māṁ tvāṁ prapannam
I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please advise me on what is certainly best for me.
This question pretty much sets the stage for the rest of the Bhagavad Gita.
Revision of chapter 4. All the questions answered by volunteer students. Many thanks to all of them.
Grateful for all the love and support of this Satsang family.
Asking questions vs questioning the teacher
While studying verse 4.1, we discussed ascending knowledge and descending knowledge. Ascending knowledge is knowledge gained by people based on their trial and error and with limited scope. Whereas, descending knowledge is given by people who are subject matter experts. The Vedas and Bhagavad gita are examples of descending knowledge where God himself has given the knowledge, so it is perfect knowledge.
In 4.34, Krishna is telling us to gain spiritual knowledge by approaching a spiritual guru or guide. Krishna is instructing us to inquire from our spiritual guide with humility and with a submissive mindset and to render loving service to our guru.
There are three things Krishna says we should follow to acquire transcendental knowledge (descending knowledge):
Praṇipātena — This refers to the act of humbling oneself before a knowledgeable person, showing respect and acknowledging their wisdom. In the spiritual context, it signifies surrendering one's ego and approaching the teacher with humility.
Paripraśhnena — This refers to humble inquiries aimed at understanding the concepts (Not questioning the teacher) and making sure that there are no doubts lingering in our minds
Sevayā — This refers to rendering service to the spiritual guide or guru. Serving the teacher or guru is a way to show gratitude and respect. It also helps in building a bond of trust and understanding between the teacher and the student.
We should understand that Krishna is using the term ‘pariprashna’ and not just ‘prashna’. In Sanskrit, prashna means question. Pariprashna means questioning with humility and with the intent to understand, and not just questioning for the sake of questioning or questioning disrespectfully.
In verse 2.7, Arjuna admits that he is confused. He says “I am confused, I take recourse to your superior wisdom. My wisdom fails here. I am your student. Your disciple. Please teach me what is really good for me”.
It is only when a student surrenders to the teacher will the teacher begin to teach. Unsought advice is not allowed in Vedanta. Unless you seek something, what is given to you has no value. Krishna is saying that we should prepare ourselves to be a good student by cultivating a mindset of humility and submissiveness and we should seek knowledge from a spiritual guide or guru who have themselves understood the truth.
There is a lot of importance given to a guru. In the vedas it is said that spiritual knowledge cannot be purchased for a price. It is revealed by the Guru’s grace, when the disciple develops humility, and the Guru is pleased with the service and attitude of the disciple.
After developing the right mindset, purifying ourselves, approaching the guru and facing many challenges, we may gain higher spiritual knowledge. However, there's a fear that we could forget this knowledge, just as we forget many things from our past. But here, Shri Krishna is providing a strong assurance that once we receive and truly understand this divine knowledge, we will never lose it. This is a very reassuring promise coming straight from Shri Krishna.
People without knowledge may feel very confused when they look at a plane flying and think it is some kind of magic. However, people who have the right knowledge will realize that the plane is flying only due to the support of laws of nature. They also realize that the same laws of nature allow for huge ships to float on water as well.
Similarly, Krishna is saying that once we get the higher spiritual knowledge, we will start seeing God’s presence in everything, everywhere. Once we reach that stage, we will never get delusional again and we will get on the path to liberation.
Krishna tells Arjuna that by truly understanding his inner self, he'll realize that everything around him - from the physical world to emotions and thoughts - is just an extension of his own true nature. This deeper understanding aligns him with Krishna, the ultimate soul.
Success in Bhakti is based on atma-samarpan
In the previous verses, Shri Krishna mentioned the various yogas, austerities, penances etc that spiritual aspirants practice, and how success in all of them was based on personal will power. And then Shri KRishna explained the difference between them and Bhakti Yoga where the success is based on surrender (atma-samarpan) and directing our senses towards Bhagavan.
Here, he describes the various pranayama practices done by yogis as a means to attain liberation.
Prana is often mistaken to be the same as breath, but this isn't accurate. Prana means ‘life force’. By learning to control our breathing, we can gain control over our life force and its activities within us.
When we look closely, we see that the scriptures use Prana to describe different aspects of life within a living body. It's the energy that runs the different systems within us. Typically, there are five types of Pranas highlighted, which actually refer to five fundamental bodily functions.
The Prana that controls perception and enables us to interact with the world around us is called "Prana" itself. It governs the respiratory and cardiovascular systems and allows for the intake of substances, such as food and air.
The function of excretion is overseen by "Apana," which regulates the elimination of waste from our body. It's like the waste management system of the body, involved in processes like urination, defecation, and menstruation.
The digestive function, responsible for breaking down food and assimilating nutrients, is governed by "Samana" It regulates the digestion and distribution of energy derived from the food we consume.
The circulatory system, which carries nutrients throughout the body, is maintained by "Vyana". It's the force that facilitates the circulation of energies, ensuring that the nutrients from our food reach every corner of our body.
Lastly, the Prana that oversees our ability to grow and enhance our mental and intellectual life is "Udana". This is the energy that moves upwards and aids in conscious actions such as speech. It is also said to play a role in the functioning of the memory, thought process, and emotions.
Most people aren't consciously aware of these inner life activities. But through Pranayama, a breathing technique, we can gain control over these systems. This means that a seeker, or someone on a spiritual path, can use Pranayama to withdraw his senses and focus inward. This ability to focus inward is particularly helpful when meditating.
Breathing consists of four parts:
Pūrak — the process of drawing the breath into the lungs. Inhaling.
Rechak — the process of emptying the lungs of breath. Exhaling.
Antar Kumbhak — holding the breath in the lungs after inhalation.
Sacrifice through Pranayama
Bāhya Kumbhak — keeping the lungs empty after exhalation.
Prerequisites for succeeding in Nishkama Karma Yoga
In the last few verses, we learned the importance of nishkama karma as it was the only way to engage in inaction and avoid the karmic reactions of our actions. Shree Krishna explains a few key traits of pure devotees who have mastery over their minds and are capable of nishkama karma.
Nirashih - Free from expectations
Yata Chittatma - Full control over their mind and intellect
Tyakta Sarva Parigraha - Free from sense of ownership
Krishna says that people with these traits, when they perform nishkama karma, they are not bound by their actions and they do not incur any sin.
We have to realize that nobody can escape from the dual nature of this world. Wherever there is night, there is also day. Where there is happiness, there will also be sadness. Where there is abundance there will also be scarcity. Etc. These are called Dwandwas. They always go together. If you have one, you will have the other also. So if you can experience happiness today, you will be experiencing sadness (unhappiness) some other day. It is not a question of if but rather a question of when.
The concept of Dwandwa, or duality, is a fundamental principle in many philosophical and spiritual traditions. The dual nature of the world is described in many scriptures and philosophies, both Eastern and Western.
Upanishads: In the Upanishads, which are ancient Indian scriptures, this dual nature is extensively discussed. For instance, the Isha Upanishad (verse 9) talks about those who engage in the dualities of the world, and contrasts them with those who seek the underlying unity. It is suggested that the wise should avoid the snare of duality which arises from ignorance and attachment.
Buddhism: In Buddhism, the concept of "Samsara" refers to the cycle of life, death, and rebirth, characterized by dukkha (suffering, anxiety, dissatisfaction). Buddha preached about transcending this duality of pleasure and pain, gain and loss, and so forth through the Eightfold Path, towards the state of Nirvana which is beyond all dualities.
Taoism: In Taoism, the concept of Yin and Yang symbolizes the duality of the universe. Everything has both yin (dark, passive, downward, cold, contracting, and weak) and yang (light, active, upward, hot, expanding, and strong) aspects. Harmony of life lies in balancing these opposites.
Christianity: Even in Christian thought, there are teachings which speak to the dual nature of the world. For example, in the Book of Ecclesiastes 3:1-8, it is said that there is a time for everything, and a season for every activity under the heavens: a time to be born and a time to die, a time to plant and a time to uproot, a time to kill and a time to heal, etc.
The ninth verse from the Isha Upanishad is very interesting and insightful in this context:
अन्धं तमः प्रविशन्ति येऽविद्यामुपासते ।
ततो भूय इव ते तमो य उ विद्यायां रताः ॥ 9॥
Andhaṃ tamaḥ praviśanti ye'vidyāmupāsate |
Tato bhūya iva te tamo ya u vidyāyāṃ ratāḥ || 9 ||
Into blinding darkness enter those who worship ignorance (Avidya and rituals).
Into greater darkness, as it were, enter those who blindly worship Vidya.
This verse is a commentary on two groups of people. The first group is those who engage in rites and rituals without understanding the underlying principles of unity in the divine – these people, according to the verse, are entering into blinding darkness.
The second group is those who are engrossed only in the intellectual understanding of divine knowledge, but do not have humility and compassion and do not practice devotional activities and other things that they learned. Such people, it says, enter into an even greater darkness.
The Dualities of Nature
Knowledge without action, and action without understanding, are both incomplete. It's a teaching about the importance of holistic spiritual development: understanding, acting on that understanding, and unifying oneself with the divine in all aspects of life.
The varnas created by Shri Krishna
Shri Krishna says that he created the four categories of occupations according to people’s qualities and activities.
What we need to understand is that Krishna, as he is saying, created these categories of occupations based on the people’s qualities or gunas, not based just on birth. In olden times, even the son’s of kings had to prove themselves and pass various tests before becoming eligible to rule. It was only corrupt and weak kings who eventually made it a hereditary affair.
A great example is Chandragupta Maurya. One of the most successful kings and leaders of all time. He was born of low caste and adopted by the great Chanakya and groomed to become one of the best kings that India ever produced.
That was the concept of caste system which Krishna had created. Where people became Kshatriyas or Brahmanas or Vaishyas or Shudras based on their gunas.
If you notice, most avatars of Krishna lived the lives of Vaishyas and Kshatriyas. Buddha was born a Kshatriya and eventually went on to become the most successful preacher of all times although preaching was the domain of Brahmins.
Nobody should be proud simply because they were born Brahmins or feel inferior because they were born in lower castes. What is important is how we cultivate our gunas and how we conduct ourselves. Our ultimate success on the spiritual path and liberation is determined by our gunas and karmic activities along with faith and devotion and not based on our caste or race.
As Krishna himself has said, he is the creator of Maya however he is not impacted by Maya. He is the creator of the caste system however he is above all castes. He is also a perfect soul who is above the laws of karma and not bound by the cycles of cause and effect.
As we read in chapter 3, the sages and saints who are self realized are content in the Atman and are qualified to give up all action. Then, why do they still perform various activities like preaching, writing books, performing devotional service, etc.? The reason is that they wish to serve God, and are inspired to do works for his pleasure.
The other reason is that they feel compassion on seeing the sufferings of the materially bound souls who are lacking God consciousness, and they work for their spiritual elevation. That is the example set by Krishna where he performed various duties and actions with the intent of helping humanity find the path to liberation.
Gautama Buddha once said, “After attaining enlightenment, you have two options—either you do nothing (Bhajananandi), or you help others attain enlightenment (Sevanandi).”
As we read in earlier chapters, doing your duties without achment and working in devotion attracts the grace of God. Shree Krishna is advising Arjun to also do the same, to perform actions as a service to God, without any attachment.
Maya is Shri Krishna’s own energy but He is not impacted by it
Action and Inaction
Shri Krishna and His Yogamaya
In 4.6 Shri Krishna says that “Although I am unborn, the Lord of all living entities, and have an imperishable nature, yet I appear in this world by virtue of Yogmaya, my divine power”.
There are many people who believe that God is ‘only’ formless. So they doubt Krishna saying “He was born like a human and died like a human, so how can He be God”. Here Krishna is explaining his Leela. That He appears in this world and plays the role of a human for the sake of humankind.
There are three parts to this verse:
- “Although I am unborn, imperishable, and the Lord of all beings": Here, Krishna is referring to his divine nature. As a form of the Supreme Being, he is eternal (unborn and imperishable) and the ultimate controller of all beings.
- "controlling My own material nature": This refers to Krishna's supremacy over the material world and its nature. He is not subject to the laws of the material world but rather controls and governs them.
- "I come into being by My own magic potency": Here, Krishna is explaining the concept of his divine descents or "avataras." He descends into the material world by his own will and divine power, not by the laws of karma that govern the births and deaths of ordinary living entities.
In essence, this verse underscores Krishna's divine and supreme nature. He is not bound by the material world and its laws, and his incarnations in the physical world are acts of his own divine will and potency, not due to karmic laws. This verse is part of a larger discourse where Krishna is explaining his divine nature and role in the cosmos to Arjuna.
Krishna lived and performed all prescribed duties. He led by example and inspired humanity to follow the right path. That was one of the purposes of his incarnation as a human being.
When people insist that God is only formless, it is like saying that the sun is only light. However in reality, the sun is both, the source of light as well as the light itself. Just like that, God can be both formless as well as having various forms.
Krishna says that he doesn’t have to be born in human form however he chooses to do so. Why does he choose to do so? Krishna will explain that in the next two verses. Before that, we should understand a subtle aspect, where Krishna says that he will ‘manifest’ or ‘appear’. Not ‘born’. As per the scriptures, Krishna was not technically born out of Devaki’s womb although he made it look like that based on his powers. It is said that before being born, he manifested himself in the form of Vishnu in front of Devaki and Vasudev.
And then Krishna speaks these two very prominent and popular verses:
यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् || 4.7||
परित्राणाय साधूनां विनाशाय च दुष्कृताम् |
धर्मसंस्थापनार्थाय सम्भवामि युगे युगे || 4.8||
Whenever there is a decline in dharma and an increase in adharma, O Arjuna, at that time I manifest myself on earth.
And what would be his goal for manifesting on earth? He says he will do three things:
- To protect the sadhus and the righteous
- He will destroy/ annihilate the wicked, and
- He will reestablish the principles of dharma
And Krishna says that he will continue doing this in every yuga as per the need.
What a wonderful assurance! Krishna is saying that he will personally manifest on earth during such times. Some people have questioned in the past, why does Krishna have to descend Himself on earth for this? Why can’t he just send some of his assistants to do the job?
There is a story of Akbar, the mughal ruler. It is said that he was a unique ruler who was wise and kind and not cruel like other mughal rulers. Akbar used to read the Bhagavad Gita and he even got it translated into Persian language.
Shri Krishna’s warning and assurance
Shri Krishna’s love for His devotees
Strengthening Arjuna’s faith in Shri Krishna’s teachings
Shree Krishna is sharing profound wisdom with Arjuna to strengthen his faith in the teachings. He encourages Arjuna to eliminate any doubts in his mind using this enlightening knowledge. Krishna then urges Arjuna to rise and fulfill his duty as a warrior.
In Chapter 4, Shri Krishna explains that the knowledge he is imparting is not something newly created for the purpose of motivating Arjuna into battle. It is the timeless science of Yoga that Krishna originally taught to Vivasvan, the Sun God. Vivasvan passed it on to Manu, the father of humankind, who then instructed it to Ikshvaku, the first king of the Solar dynasty and ruler of the entire planet.
The Sun has a very special place and purpose for humanity and it is exalted in the vedas often. One of the most important mantras in the Rig Veda is:
ॐ तत् सवितुर्वरेण्यं,
भर्गो देवस्य धीमहि,
धियो यो नः प्रचोदयात्॥
“Om tat savitur varenyam,
Bhargo devasya dhimahi,
Dhiyo yo nah prachodayat”
ॐ (Om) - Universal sound/Primal sound; तत् (tat) - that; सवितुर्वरेण्यं (savitur varenyam) - of the divine Sun, worthy of worship; भर्गो (bhargo) - radiant, effulgent; देवस्य (devasya) - of the deity; धीमहि (dhimahi) - we meditate upon; धियो (dhiyo) - intellects; यो (yo) - who; नः (nah) - our; प्रचोदयात् (pracodayat) - may inspire/enlighten;
We meditate upon the divine Sun, the radiant source of light and life, who is worthy of worship. May He inspire our intellects.
There are two ways of getting knowledge. One is called the descending process and the other is called the ascending process. What Krishna is explaining is the descending process of knowledge, where someone who is a perfect authority on the knowledge passes it down to another who wishes to know.
The descending process of knowledge is the reception of knowledge or wisdom from a higher or divine source. It is the idea that true and profound knowledge can be revealed or transmitted from a higher spiritual realm, deity, guru, or through divine revelation. In the descending process, knowledge is considered to be timeless, eternal, and absolute. It is believed that this knowledge descends from a higher source to enlightened beings or directly to receptive individuals. The descending process involves a top-down approach, where knowledge is received as a revelation or divine grace.
Whereas, the ascending process of knowledge refers to the human endeavor to understand and acquire knowledge through personal effort, observation, study, analysis, and logical reasoning. It is the process of gaining knowledge by using our senses, intellect, and faculties to explore the world around us. In this approach, knowledge is acquired through external sources such as books, teachers, and experiences. The ascending process involves a bottom-up approach, where we start from individual observations and build a broader understanding.
Both the ascending and descending processes of knowledge are seen as complementary and interconnected. The ascending process enables us to explore and comprehend the material world, while the descending process provides us with deeper insights, spiritual truths, and higher wisdom that surpasses ordinary intellectual understanding.
However, the ascending process of knowledge is error prone and tends to get outdated quickly. Whereas, descending knowledge is eternal and perfect. That is why the knowledge of Bhagavad gita is still relevant today even though it was originally passed on by Krishna to the Sun God millions of years ago. And it will stay relevant for eternity.
The significance of Sun God
Ascending and Descending process of knowledge
Revision of the 3rd chapter of Bhagavad Gita where student volunteers answer various questions pertaining to this chapter.
What makes us commit sinful acts?
In 3.36, Arjuna asks Krishna “Why is a person impelled to commit sinful acts, even unwillingly, as if by force, O descendent of Vrishni (Krishna)?”
The Vrishnis were the ancestors of Yadu (whose descendants were called Yadavas). It is a sad story how, after Gandhari’s curse, the Yadavas forgot their duties, engaged in sinful activities and destroyed themselves.
What Arjuna is asking is a very insightful question. Each one of us has a good voice inside us. It is what we call the conscience. Whenever we are about to commit a sinful activity, our conscience always tells us not to do it. However, we still go ahead and do it. There seems to be a constant conflict between the soul's divine nature and the material body's lower nature. It is what is also termed as Shreya (what is good) vs Preya (what is pleasant).
So Arjuna is asking what causes people to commit sinful activities as if by force? Where they are not able to control themselves in spite of a good conscience warning them and telling them not to do it?
To this, the supreme Lord says: It is lust alone, which is born of contact with the mode of passion, and later transformed into anger. Know this as the sinful, all-devouring enemy in the world.
Thinking about sensory objects -> Leads to attachment.
Attachment -> Leads to lust.
Lust -> Always leads to anger.
From anger, delusion arises which in turn leads to damage of memory. A damaged memory impacts intelligence. When intelligence is lost, it causes one to fall down (to lower planes).
The destructive power of lust
Lord Krishna’s Formula:
Don’t preach to those who don’t have faith
Krishna has explained what it means to be in a state of ignorance and what it means to be wise and what you should do when you are on the path of wisdom and how you should treat those who are still ignorant.
Those who are deluded by the operation of the guṇas become attached to the results of their actions.These people are not ready to understand the higher truths. Krishna says that we should not disturb or agitate these people by trying to force them to understand higher knowledge. We should instead educate them slowly and gently and wherever possible, just lead by example so that they can follow our actions.
For example, suppose you come across someone who is busy getting intoxicated and enjoying sensory pleasures and you give them a prayer mala and ask them to start chanting the Hare Krishna maha mantra, guess what will happen. That person will only get agitated and they will start insulting not just you but also the maha mantra and you will be responsible for that. You think you are doing a good deed however you actually land up incurring the sin of causing someone to abuse the name of the Lord.
It is an offense to preach to those who don’t have faith.
Shri Krishna also talks about the difference between those who understand the deeper realities of life and those who are caught up in the surface-level events.
Shri Krishna says that we should fight the battles of life without inner tension, in a calm and serene way. As discussed in chapter two, we should try to distance ourselves from our small “i” and get closer to realizing the big “I” and engage in our duties without attachment and in a state of Samatvam.
Swami Ranganathananda gives the example of machines. He says that only inefficient and faulty machines make a lot of noise and generate a lot of heat while performing their jobs. Really efficient, well oiled machines work very silently. Similarly, once we get on the path to spiritual perfection, our actions should be done calmly, without agitation, in a state of Samatvam. That is the mark of a perfected soul.
When we perform all works as an offering to Krishna, constantly meditating on Him as the Supreme, we will become free from desire and selfishness. Once we become free from desire and selfishness, we will gain the strength to fight the battles of life. And when we fight those battles with Samatvam, we progress on the path to liberation.
We should remember that action creates bondage but if we perform actions in the way prescribed by Krishna, it will actually lead us towards liberation.
No matter how rich or poor we are, what kind of work we do, what kind of battles we face in life, Shri Krishna is giving us the assurance that as long as we keep doing our duties in the way that he has prescribed, it is certain that we will grow spiritually, grow dear to Bhagavan and progress on the path towards liberation. This promise of Krishna is really very reassuring for all of us who are bound by so many duties and troubled by so many of our lives' battles.
And at the same time, Krishna is also warning that those who reject these teachings and continue with their ignorant ways, such people “bring about their own ruin,” because they reject the path to eternal salvation and keep rotating in the cycle of life and death.
Shri Krishna is talking about those who criticize the divine teachings without understanding them. It is easy to understand this through an example. Few hundred years ago, Galileo presented the concept of heliocentrism (the idea that the Earth revolves around the Sun).
Many scientists and scholars dismissed his views, considering themselves wise. However, they were deluded by their limited understanding and ultimately proven wrong. Similarly, individuals who dismiss spiritual teachings without true understanding may miss out on profound knowledge and cause their own downfall.
The Path of Karma Yoga
In 3.20, Krishna gives the example of King Janaka. He was a great monarch who had an enormous amount of wealth, yet he was also a self realized soul who performed his duties as a king without any attachment. King Janaka was such an enlightened person that even the greatest of sages, Vyasa (also known as Ved-Vyasa) the son of Lord Parashurama and Gandhavati, and half brother of Bhishma, sent his son Shuka to Janaka for learning key lessons of life.
Similarly, in the Srimad Bhagavatam, we find the story of King Harishchandra that parallels Janaka's path of Karma Yoga. King Harishchandra was a righteous king who faced numerous trials but remained committed to truth and duty. His story demonstrates how, despite hardships and worldly responsibilities, one can remain steadfast on their spiritual path.
Using such examples, Shri Krishna urges Arjuna to perform his duties considering the welfare of the world. This selfless action is essential for social harmony and progress. He emphasizes the fact that the wise must set an example through their actions, as others often emulate the actions of the great.
As Arjuna was in a position of leadership and the whole of humanity would be following his example, if He chose to not perform his duties without attachment, he would incur all the more sin for causing millions of humans who would follow his example to also commit this sin.
This is the concept behind all advertisements. They will show a Sachin Tendulkar drinking boost and saying ‘boost is the secret of my energy’. Why? Because he is a role model for youngsters and they will want to do whatever they seem him doing. Doesn’t matter if boost was actually the secret of his energy, just because people saw him drink it and say it, they will believe it and follow it.
Shri Krishna has used this technique more than 5000 years ago by giving Arjuna (and humanity) the advertisement where Janaka is performing his duties without any attachment.
This is also a great lesson in leadership that Krishna has given here. He says that people will follow whatever the leader does. So for example, if you are a leader and you want your employees to be honest, you have to lead by example and demonstrate your honesty. If you are dishonest, your employees will also behave dishonestly.
Just like King Janaka, who had everything he could ask for and still kept performing his duties without attachment, we should also strive to do the same in our own lives.
I would like to refer to two dohas written by Sage Tulsidas which reflects these teachings of Shri Krishna beautifully:
जे जन रूखे बिषय रस चिकने राम सनेहं ।
तुलसी ते प्रिय राम को कानन बसहिं कि गेहं ।।
jē jana rūkhē biṣaya rasa cikanē rāma sanēham
tulasī tē priya rāma kō kānana basahiṁ ki gēham .
Those who have released their bond to sensory pleasures of the physical world and have drenched themselves in the divine elixir of love and devotion towards Lord Ram are truly cherished by the Lord. Their chosen lifestyle - whether they reside as ascetics in the solitude of the forest or engage in worldly duties as householders - does NOT matter.
It's not the physical renunciation of worldly life that brings one closer to God, but rather the intensity and sincerity of one's love and devotion towards the Divine. Thus, whether one is a forest-dwelling hermit or a dutiful householder does not matter; what truly counts is the depth of their devotion to Lord God.
सोचिअ गृही जो मोह बस करइ करम पथ त्याग ।
सोचिअ जती प्रपंच रत बिगत बिबेकं बिराग ।।
sōci'a grhī jō mōha basa kara'i karama patha tyāga.
sōci'a jatī prapanca rata bigata bibēka birāga.
Two kinds of individuals evoke feelings of empathy and sorrow: Firstly, the householders who, in their ignorance, have strayed from the virtuous path laid out in the scriptures. Secondly, the ascetics (Jati) who, despite renouncing worldly life to embark on a spiritual journey, still find themselves ensnared by the allure and pleasures of the material world.
The importance of gratefulness
We discussed the importance of thankfulness and gratefulness for everything that we consume on this planet.
Vedas prescribe a vegetarian diet for humans and this is important for spiritual progress.
However, even plants, vegetables, grains, fruits, etc contain life, and if we eat it for our own enjoyment, we get bound in the karmic reactions of destroying life because violence is caused unknowingly to living entities in the process of cooking.
In 3.13, Krishna uses the word Yajña-śhiṣhṭa, meaning whatever remains after the sacrifice. The concept of Yajña-śhiṣhṭa is strongly interconnected with the philosophy of karma, Ahimsa (non-violence ), and Vairagya (detachment from material enjoyments). The idea is that by offering food (and other things we consume) first to Bhagavan, we are not only expressing gratitude but also acknowledging our role as caretakers of our bodies. This is a very important concept, that we are not our bodies but just caretakers of our bodies, which has been gifted to us by Prakriti, to be used for spiritual evolution leading to God-Realization.
Shree Krishna says that, if we eat food as remnants of yajña offered to God then our consciousness rises. We then acknowledge that this body also belongs to God and we are eating this food to nourish this body which we want to use for serving God. And we consume the consecrated food with thanks and gratefulness.
A point to be noted is that pure devotees and saints will never consume or accept anything which is not Yajna-shista. This applies not just to food but to everything that is consumed in some manner. For example, the clothes we wear, the house we live in, the car we drive, etc. should all be offered to God before we consume or enjoy them.
Even in modern society, income for which we have not paid taxes is called ‘black money’ and income for which we have paid taxes is called ‘white money’. So the money is the same, however the act of paying or not paying taxes makes it either black of white. Similarly, anything we consume without offering to God becomes impure. Let us always remember this and cultivate the habit of saying a quick thanks to God and mentally offering the food to God before we start eating. Once we offer to God, the food becomes ‘prasadam’ which means ‘mercy of God’.
In many parts of India, in the Hindu families, as soon as the food is cooked, the lady of the house will offer a small part of it to the crows. In some families there is a tradition of feeding a small part of the food to the cows and in some families there is a tradition of giving a small part of the food to some beggar. All of these practices are in alignment with Krishna’s message from verse 3.13. These days many modern families have forgotten this teaching and it would be good for us to help keep this tradition alive.
And in 3.14, Krishna reiterates the importance of maintaining this tradition in order to sustain the cycle of nature. Rain is required for grains. Grains are required for humans. And when humans perform yajna (sacrifices), the Gods provide rain. And the cycle continues. If humans stop performing yajnas, it will disrupt the cycle and it will be very harmful for the sustenance of life on this planet.
"अन्नाद्भवन्ति भूतानि" (Annad Bhavanti Bhutani): This part of the verse implies that all beings come into existence from food. Food here is representative of nourishment or sustenance. The idea is that all life forms depend on some form of sustenance for their existence and growth.
Importance and benefits of sense control
In the previous verses, Krishna is warning Arjuna not to misunderstand that inaction will yield no reaction and to also avoid the hypocrisy of physical renunciation without purification and control of the mind.
Here, Krishna is saying that those karma yogis who control their senses using their mind and intellect and engage in work without attachment, are certainly superior.
Our minds are like sponges, absorbing stimuli from the world around us via our five senses. Think of it this way: our mind extends outwards through our senses, interacting with and perceiving the physical world. This interaction is so deep and intricate that if our mind is not in sync with our senses, we may not perceive things that are right in front of us. For example, we may be so engrossed in watching a movie that we don't realize who came and sat right next to us. Instances like this show us the powerful role our mind plays in perception.
Consider our minds as a bustling city. The buildings are our thoughts, the roads are neural pathways, and the cars are our focus, constantly moving from one thought to another. Now, let's say we want to control traffic in this city - direct it in a certain way or make it stop altogether. Trying to do this without a plan is like standing in the middle of a highway during rush hour and expecting cars to stop or change their direction just because we want them to. Not only is it nearly impossible, but it's also hazardous and can cause harm to us and others.
Similarly, our minds, when engaged with the sensory world, are bustling and active. Thoughts and perceptions are flowing in like cars on a highway. Trying to forcefully control this flow with sheer willpower is like trying to stop a river during a flood with bare hands - it's not just futile, but it can also lead to frustration and mental exhaustion.
What we need instead is a well-planned, gradual approach. Just like the way a traffic management system eases the flow of vehicles, a mindful approach to our thoughts can help us gain better control over our minds. This doesn't involve abrupt halting or forceful control, but rather a thoughtful redirection of our mental focus. The Bhagavad Gita offers such strategies, including that of tying our minds to the yoke of God consciousness and gradually shortening the length of the rope used to tie it.
There is also the concept of mindfulness in Vedanta and Buddhism, Taoism as well as in modern psychology. Mindfulness, defined as paying full attention to the present moment without judgment, allows us to gain control over our minds and our reactions to sensory input. In the Vedantic context, mindfulness can be seen as a sustained, conscious awareness of one's thoughts, emotions, and actions. It involves observing the mind and its activities closely. This aligns with the teachings of the Yoga Sutras of Patanjali where Patanjali defines yoga (union) as "chitta vritti nirodha", which means "the cessation of the modifications of the mind". Through practices like meditation and mindfulness, one can achieve this state, leading to self-realization.
Mindfulness
Vedanta also encourages mindfulness in daily life by advocating "nishkama karma yoga", or the path of selfless action. This involves performing one's duties without attachment to the results, being fully present and engaged in each action. This kind of mindful action helps one develop detachment and equanimity, qualities that aid in spiritual growth.
In Chapter 2 (sankhya yoga), Shri Krishna explained the importance of performing one’s prescribed duties and reminded Arjuna that as a Kshatria, his duty was to fight for dharma and if he does so, he will attain kirtis and reach Godly planets.
In verse 2.38, Krishna explained the importance of performing one's duties and treating happiness/sadness, profit/loss, victory/defeat etc as alike and maintaining samatvam.
सुखदु:खे समे कृत्वा लाभालाभौ जयाजयौ |
ततो युद्धाय युज्यस्व नैवं पापमवाप्स्यसि || 2.38||
Sukha-dukha (happiness and sadness)
Labha-alabhau (profit and loss)
Jaha-ajayo (victory and loss)
Fight for the sake of duty, treating alike happiness and distress, loss and gain, victory and defeat. Fulfilling your responsibility in this way, you will never incur sin.
This is the gist of nishkama karma yoga.
And in 2.49, Krishna says “O Dhananjaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.”
Thus, in chapter 2, Krishna starts by explaining Sankhya yoga and the science of the soul, then he explains karma yoga and the yoga of fruitive actions and then he explains buddhi yoga which is the yoga of nishkama karma or actions without attachment to results and the importance of devotional service. This way, Krishna has gradually progressed and provided elevating knowledge to Arjuna.
However, Arjuna is not able to understand this intent of Krishna. Arjuna thinks that buddhi yoga means renouncing all actions and just going to a forest and doing meditation, etc. So, he asks Krishna “O Janardhana, if you consider knowledge superior to action, then why do you ask me to wage this terrible war?” (Janardhana means one who protects and liberates people).
Arjuna then says “I am very confused by your contradictory statements. Please tell me decisively the one path which is shreya and best for me.”
Well, this is exactly what Krishna had already explained to Arjuna using 62 shlokas in chapter 2 (the rest were spoken by Arjuna). Actually, this misunderstanding and confusion from Arjuna is also a leela of Krishna so that Krishna can answer this question and address the similar confusion that many of us may have. Usually this is the natural response of humans to concepts that they cannot comprehend. For example, everybody believed that the Earth was the centre of the Universe and that the Sun revolved around Earth. And then a scientist named Copernicus told everybody that the Earth was just a small planet that it was the one which revolved around the Sun. Most people immediately reacted by ridiculing him and saying that he was not making sense. They even banned his book saying that he was spreading falsehood.
Albert Einstein famously said: "No problem can be solved from the same level of consciousness that created it."
The concept behind this quote is that in order to solve a problem, one must shift their perspective, think differently, and elevate their level of consciousness in order to even understand the problem so that they can then come up with a solution for the problem. The best way to raise our level of consciousness is by surrendering to Krishna, having complete faith in Him and approaching a guru with humility to understand his teachings.
Shri Krishna starts his response in verse 3.3 by saying “O sinless one, the two paths leading to enlightenment were given by me to humankind. The path of jnana, for those inclined toward philosophical thinking and contemplation, and the path of karma for those inclined toward action.”
Revision driven by student volunteers, covering various questions from the second half of the second chapter.
What is Shri Krishna’s advice about raising above the three modes of nature (gunas)?Can you explain Shri Krishna’s advice on performing your duties without attachment (2.47) and subsequently, the pragma 3 from our pragmatic gita? Can you explain the importance of evenness of mind?According to what we learned in chapter 2 of the Bhagavad Gita, why is attachment, the cause of pain and suffering?Can you explain what we learned about overcoming this dense forest of delusion (moha khalilam)?Etc.
The perilous senses
We discussed the Vivekachudamani verse 76 which spoke about the 5 animals kuraṅga mātaṅga pataṅga bṛiṅga mīnā and how they had a weakness for just one sense and that eventually destroyed them.
Shri Kṛṣṇa is saying here again that Just as a strong wind can make even a big ship stray from its path, even one of the senses on which the mind focuses can lead the intellect astray and take away whatever little wisdom we may have.
So we must strive to discipline our senses and strengthen our devotion for God in order to make progress on the spiritual path. And as discussed in the previous verses, the best way to domesticate our senses is by tying them to God consciousness and utilizing them in the service of God, just as maharaja Ambarish demonstrated.
The guru and God can help us understand the importance of controlling our senses and the techniques for doing it. However, they cannot control our senses. Nobody can. Only we can control our senses. To use a good example, if we are hungry, someone can give us food. However, they cannot eat for us. We have to eat our own food and calm our own hunger.
Shri Krishna tells Arjuna that He who controls his mind restricts his senses from sense objects. He is fixed in intelligence. O mighty-armed one, just as you control your enemies with your strength, you should also control your mind.
In 2.69, Shri Kṛṣṇa says that “What all beings consider as day is the night of ignorance for the wise, and what all creatures see as night is the day for the introspective sage.”
Kṛṣṇa says “Ya nisa sarvabhutanam tasyam jagrati samyami” and “Yasyam jagrati bhutani sa nisa pasyato muneh”. The word nisa means ‘sleep’ or ‘night’ in Sanskrit, and jagrati means ‘awake’.
What is nisa to the ignorant person is jagrati for the saintly person and what is jagrati for the ignorant person is nisa for the saintly person.
For example, the ignorant person sees light in running behind money and material possessions. Whereas, the saintly person realizes that as darkness.
The ignorant person thinks that they have to always have a full stomach and always eat delicious food whereas the saintly person knows that they have to practice fasting and disciplining the senses.
When we discussed 2.51 - 2.53, we read Kṛṣṇa saying that we should not let our intellect be tossed around by conflicting opinions. Instead, we should practice samatvam and focus our mind on God, performing all rightful actions without being attached to the results.
This verse reinforces that lesson. We should understand that once we are on the spiritual path, many people will think we are on the wrong path. We should use our intelligence, understand that what seems right to those on the spiritual path may seem wrong to those on the material plane and vice versa, so we should not get swayed by their opinions. We should firmly establish our mind in God consciousness and be steady in our progress on the spiritual path.
We may not become a stithaprajna or a wise sage overnight. And that is OK. What is important is that we keep making progress on the spiritual path. Doesn’t matter how little our progress is, we have to keep progressing day after day and never get discouraged or give up.
Perspectives of the Ignorant and the Wise
Keep marching forward
An individual lacking discipline, who has not mastered their mind and senses, cannot possess a determined intellect or consistent meditation on God. Without connecting the mind to God, peace remains unattainable; and without peace, happiness cannot be achieved.
In 2.61, Shri Kṛṣṇa says that “They are established in perfect knowledge, who subdue their senses and keep their minds ever absorbed in me.”
As we saw in the previous verses, the senses are very turbulent and have the power to forcibly carry away the mind of even advanced sages and saints. Kṛṣṇa is giving a tip here that the way to control our senses is by diverting them towards Him.
In Shrimad Bhagavatam, there is the story of King Bharata which explains the problem with sensory attachments.
Though Bharata Maharaja was highly advanced, he succumbed to his attachment to a young deer. One day, after his usual bath in the Gandaki River and mantra chanting, he saw a pregnant deer come to drink water. Suddenly, a lion's roar thundered, frightening the deer, which gave birth to its calf and crossed the river, dying soon after. Feeling compassionate, Bharata Maharaja rescued the calf, brought it to his ashram, and lovingly cared for it. Over time, he grew attached to the deer, which became his constant companion. His mind became agitated as his attachment to the deer grew, causing his devotional service to weaken. Despite renouncing his kingdom, he became attached to the deer and fell from his spiritual practice.
Once, when the deer was missing, Bharata Maharaja was so distraught that he searched for it everywhere. In his anguish over the deer's absence, he fell and died. As his mind was absorbed in thoughts of the deer, he was reborn as one in his next life. However, due to his considerable spiritual progress, he retained memories of his past actions despite being in a deer's body. He realized how he had fallen from his esteemed position and, remembering this, left his deer mother to return to the Pulaha ashram. Finally, after ending his worldly pursuits in the deer's form, he died and was liberated from the deer's body.
In the same Srimad Bhagavatam, there is a story of King Ambarish, who managed to control all his senses by applying them in the service of the Lord.
Mriga Trishna - the illusory world
Shri Kṛṣṇa starts answering Arjuna's question on how to identify someone who is Sthitaprajna. Kṛṣṇa says that when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the higher self, such a person is said to be Sthitaprajna.
We need to restrain our senses otherwise they will make us run behind illusions all our lives. We need to stop our mind from keeping on saying “I want this, I want that, I will be happy if I have that, I will be happy if I enjoy that, etc.,”.
Sage Vasishtha is one of the Saptarishis, seven original Rishis of our planet and He was also a Manasputra of Lord Brahma (given birth by the mind of Brahma). The word Vasishtha denotes unparalleled brightness. According to his name, he had conquered all the negative qualities like desire, anger, miserliness, jealousy, and pride.
Lord Rama had accepted him as His guru. There was once a long dialogue between Sage Vasistha and Lord Rama, discussing the nature of existence, reality, and the path to self-realization. This is documented by Sage Valmiki (author of the Ramayana) in the Yoga Vasistha, also known as Vasistha's Yoga. This scripture is considered to be one of the foundational works of Advaita Vedanta (non-dualistic philosophy).
It contains the following verse:
असद्वैव स वै लोको जीवनं दुःखमुच्यते।
भ्रमत्वेनैव भूतेषु यथा भाल्येषु भीतितः॥
asat-vai-eva sa vai loko jivanam duhkhamucyate
bhramatvenaiva bhuteshu yatha bhalyesu bhītitah
असद्वैव (asad-vai-eva) = unreal-only-indeed स (sa) = that वै (vai) = indeed लोको (loka) = world जीवनं (jivanam) = life दुःखमुच्यते (duhkhamucyate) = suffering is said to be भ्रमत्वेनैव (bhramatvenaiva) = due to delusion only भूतेषु (bhuteshu) = in beings यथा (yatha) = just as भाल्येषु (bhalyesu) = in children भीतितः (bhītitah) = afraid
This world, though unreal, appears to exist and is the cause of life-long suffering to an ignorant person, just as a (non-existent) ghost (is the cause of fear) to a boy.
This world has been called mṛiga tṛiṣhṇā in the scriptures, meaning “like the mirage seen by the deer.” In a hot desert, the deer thinks it sees water in the distance and starts running towards it. However the mirage or illusion of water keeps appearing only at a distance and the deer can never reach it. The deer eventually dies thirsty and exhausted.
That is exactly how most humans live. We spend all their lives running behind illusions created by maya in this illusory world and die unsatisfied and unfulfilled. It is very important to realize that we can never get true happiness through any material pursuits. Let us look at our own lives, since childhood we have all had so many desires, thinking that we will be happy if only we get that one thing, but as soon as we get that one thing, we are busy desiring for the next thing.
There is a story in the Chandogya Upanishad where a wise sage named Uddalaka shares this wisdom with his son, Svetaketu, who had just completed his formal education. Uddalaka wanted to teach Svetaketu about the nature of reality and how everything in the universe is interconnected.
To help Svetaketu understand this profound truth, Uddalaka asked his son to bring a fruit from a nearby banyan tree. Svetaketu brought the fruit, and Uddalaka told him to cut it open. Inside the fruit, Svetaketu found many small seeds. Uddalaka asked him to cut one of the seeds and tell him what he saw. Svetaketu replied that there was nothing inside the seed.
Isn’t that amazing? The Banyan tree is one of the largest trees in existence and yet, the seed from which it grows has ‘nothing’ inside it.
Verse 2.51 - 2.54
कर्मजं बुद्धियुक्ता हि फलं त्यक्त्वा मनीषिण: |
जन्मबन्धविनिर्मुक्ता: पदं गच्छन्त्यनामयम् || 51||
karma-jaṁ buddhi-yuktā hi phalaṁ tyaktvā manīṣhiṇaḥ
janma-bandha-vinirmuktāḥ padaṁ gachchhanty-anāmayam
कर्मजं (karmajaṃ) - born of action, बुद्धियुक्ता (buddhiyuktā) - endowed with intelligence, हि (hi) - indeed, फलं (phalaṃ) - fruit, त्यक्त्वा (tyaktvā) - having renounced, मनीषिण: (manīṣiṇaḥ) - wise people, जन्मबन्धविनिर्मुक्ता: (janmabandhavinirmuktāḥ) - freed from the bondage of birth, पदं (padaṃ) - state, गच्छन्त्यनामयम् (gacchantyanāmayam) - attain the disease-free.
Wise individuals, possessing a balanced intellect, relinquish the attachment to the outcomes of their actions that entrap them in the cycle of birth and death. By operating with this awareness, they achieve a state free from all suffering.
यदा ते मोहकलिलं बुद्धिर्व्यतितरिष्यति |
तदा गन्तासि निर्वेदं श्रोतव्यस्य श्रुतस्य च || 52||
yadā te moha-kalilaṁ buddhir vyatitariṣhyati
tadā gantāsi nirvedaṁ śhrotavyasya śhrutasya cha
यदा (yadā) - when, ते (te) - your, मोहकलिलं (mohakalilaṃ) - delusion or confusion, बुद्धिः (buddhiḥ) - intellect, व्यतितरिष्यति (vyatitariṣyati) - transcends, तदा (tadā) - then, गन्तासि (gantāsi) - you will attain, निर्वेदं (nirvedaṃ) - dispassion, श्रोतव्यस्य (śrotavyasya) - to be heard, श्रुतस्य (śrutasya) - of what has been heard, च (ca) - and.
When your intellect transcends the confusion and delusion, then you will attain dispassion for what is yet to be heard and what has been heard.
श्रुतिविप्रतिपन्ना ते यदा स्थास्यति निश्चला |
समाधावचला बुद्धिस्तदा योगमवाप्स्यसि || 53||
śhruti-vipratipannā te yadā sthāsyati niśhchalā
samādhāv-achalā buddhis tadā yogam avāpsyasi
श्रुतिविप्रतिपन्ना (śrutivipratipannā) - not allured by the fruitive sections of the Vedas, ते (te) - your, यदा (yadā) - when, स्थास्यति (sthāsyati) - becomes, निश्चला (niścalā) - steady, समाधावचला (samādhāvacalā) - steadfast in meditation, बुद्धिः (buddhiḥ) - intellect, तदा (tadā) - then, योगमवाप्स्यसि (yogamavāpsyasi) - you will attain yoga.
When your intellect is no longer enticed by the materialistic and ritualistic aspects of the Vedas and remains firmly anchored in divine consciousness, you will then achieve the state of complete Yoga.
अर्जुन उवाच |
स्थितप्रज्ञस्य का भाषा समाधिस्थस्य केशव |
स्थितधी: किं प्रभाषेत किमासीत व्रजेत किम् || 54||
arjuna uvācha
sthita-prajñasya kā bhāṣhā samādhi-sthasya keśhava
sthita-dhīḥ kiṁ prabhāṣheta kim āsīta vrajeta kim
अर्जुन उवाच: स्थितप्रज्ञस्य का भाषा (sthita-prajñasya kā bhāṣā) - language of one established in steady wisdom समाधिस्थस्य केशव (samādhi-sthasya keśava) - O Krishna, one established in meditative absorption स्थितधीर् जन्तुर् न प्रब्हाषेत (sthita-dhīr jan-tur na prabhāṣet) - a person of steady intellect does not speak कुत: आभत् अस्ति किम् (kuta ābhataḥ asti kim) - where does he come from, what is he, how does he exist?
Arjuna asked, "O Keshava, what is the state of mind of one who is situated in divine consciousness? How does an enlightened person speak? How does he sit? How does he walk?"
The Benefits of Buddhi Yoga
The need to rise above the three modes of nature
The material world has three modes of nature: goodness (Sattva), passion (Rajas), and ignorance (Tamas). It is these gunas that create and feed the Ego, which binds the divine soul to the physical body. These modes affect each individual differently, depending on their sanskaras, from previous lives. Shri Krishna will explain these gunas in depth in chapter 14.
Our soul is a tiny spark of God, who is beyond these gunas. The Vedas provide many prescriptions for a person to progress from Tamas to Rajas to Sattva guna. Shri Kṛṣṇa is telling Arjuna to understand that the goal of all the teachings of the vedas is to realize this God, and that Arjuna needs to rise above these gunas and focus on self realization which will lead him towards God realization.
How to rise above these gunas? Shri Krishna says: nirdvandvo nitya-sattva-stho niryoga-kṣhema ātmavān
Nirdvandvo: Avoid getting disturbed by dualities of nature (earlier, Shri Krishna advised Arjuna to practice Samatvam, or calm mindedness).
Nitya-sattva-stho: Always be established in sattva guna.
Niryoga-kṣhema: Here, the term Yoga is used to mean “to acquire” and Kshema means “the efforts to preserve”. Our Ego keeps us busy acquiring various material things and then worrying about preserving them. Shri Krishna is advising that Arjuna should discipline his mind to not run behind things to acquire or worry about things to preserve, as we have to keep the Ego under check while on the path of self-realization. Also, acquiring and preserving are the manifestations of Rajo guna and Tamo guna and once we avoid these, we are able to establish ourselves in Sattva guna, which is a prerequisite for spiritual evolution.
Atmavān: Focus on self-realization,
A point to be noted is that we should not be reading the vedas and other spiritual texts with the intent of becoming a scholar of those texts. What is actually important is that we understand and implement the knowledge to attain self realization. This is what we termed as Nidhidhyasan previously.
Shri Kṛṣṇa says that the Vedas are like a water tank, full of spiritual knowledge. But Self realization is like a flood of water. And when we are surrounded by a flood of water, we do not need a water tank. Similarly, we should approach the Vedas and all spiritual knowledge with the understanding that they are only a means to spiritual growth and self-realization. Once we achieve this realization, we no longer need these books or scriptures.
Bhagavad gita, revision, Chapter 2.
Shlokas 2.1 to 2.44
This document is to help revise whatever we learned in chapter 2.1 to 2.44. The revision is conducted by devotee volunteers and they have answered all the questions to the best of their knowledge.
https://docs.google.com/document/d/1OKUTRm5lHteThru1cXb4ZyXEuhNfu82efwkBori0mKo/edit?usp=sharing
(kṛṣṇadaasa)
(Servant of Krishna)
Aka +Vinayak Raghuvamshi
Importance of calm mindednessShree Kṛṣṇa now moves deeper into the science of karma. Arjuna had expressed his fear that by killing his enemies he would incur sin. So here Shri Kṛṣṇa is telling Arjuna that he should engage in the battle just for the sake of duty. He is telling Arjuna to keep his mind calm and even in happiness and misery (sukha-dukhe), in profit and loss (labha-alabhau) as well as in victory or defeat (jaya-ajayau).
The three pairs of opposites mentioned here represent distinct experiences at the three levels of our mortal existence. Pleasure and pain signify the 'emotional' awareness of experiences at the sensory level that are favorable and unfavorable, whereas profit and loss relate to the 'intellectual' experiences at the level of the mind that are favorable and unfavorable. Victory and defeat signify the 'physical' experiences at the level of body, of either winning or losing. Krishna advises that we must strive to maintain equilibrium in the face of these different dualities at their respective levels of existence.
Back in verse 2.15, Shri Kṛṣṇa had said that a person who is not affected by happiness and distress, and remains steady in both, becomes eligible for liberation.
Here Kṛṣṇa is saying that when one performs action with this calmness and even mindedness, their actions will not incur negative karma or sin. Shri Kṛṣṇa says that keeping the mind calm in the face of both pleasure and pain is in itself a big part of Karma yoga. Because negative karma occurs only when our mind is being controlled by our negative emotions.
Shri Kṛṣṇa will touch upon this topic many times in the Bhagavad Gita, because the whole of Bhagavad Gita is centered around training the mind, controlling the mind and channelizing it towards spiritual progress. And we cannot train a mind which is not calm. It is just like trying to train a horse. We cannot train an agitated horse. We have to first calm down the horse before we can even communicate with it. Just like that, our mind can be trained only when it is calm and that is the primary reason why Shri Krishna emphasizes the need to maintain calmness of mind regardless of external situations.
Animals cannot purposefully calm their minds. They are very reactive to situations around them. Humans have the free will and the ability to choose their reaction to any situation. Animals do not have this gift. That is why only a human can achieve self realization and liberation. So, we should face this battle of life with such a calm mind and then we can achieve great results.
Calmness of mind combined with selfless actions aligned with our duties shields us from generation of negative karma and takes us towards liberation. Even positive karmas generated in this manner will only help in our spiritual growth and liberation. Otherwise, the positive karmas will only help us enjoy the material benefits which are again very temporary.
Patanjali has quoted in his yoga sutras: हेयं दुःखमनागतम् ॥ २.१६ ॥ (Heyam Dukham Anagatam). Which means “The pain that is yet to come can be avoided”. Such a profound statement! By choosing the right reaction to our situations, we can prevent similar or worse situations from occurring again in our lives. And to realize and implement this, we need to have a calm mind.
Shri Krishna’s Buddhi Yoga or Yoga of Intellect
Verse 2.31 - 2.37
Swa-dharma, Para dharma and Apara dharmaKṛṣṇa starts these verses with the term Swa-dharma, which means one’s duty as an individual, in accordance with the Vedas. There are two kinds of swa-dharmas, Para dharma, or spiritual duties, and Apara dharma, or material duties. In alignment with every human being’s ultimate purpose of God-Realization, the duty to love and serve God with devotion is our fundamental and primary duty and it is called Para dharma. The Vedas also prescribe duties based upon one’s Ashrama (stage in life), and Varṇa (occupation). These duties are called Apara dharma, or material duties.
By occupation, Arjuna was a warrior, and so his occupational duty as a warrior was to fight for the protection of Dharma. Shree Kṛṣṇa is reminding Arjuna of this duty of his.
He then tells Arjuna that a righteous war is actually a great opportunity for a Kshatria like Arjuna to earn glory and good Karma. This is a very important concept. Performing our duties is essential and it is also essential that we get the required opportunities to perform our duties. A doctor’s duty is to heal the sick and having many sick people around should be considered as an opportunity to perform the duty. Just like that, this dharmic war needs to be considered by Arjuna to be an opportunity to perform his duties as a Kashatriya Soldier. Performing our prescribed duties will help generate good karma.
So what is good karma and bad karma? How do you determine whether what you are doing is indeed good karma? The chapter 3 of Bhagavad Gita is all about Karma yoga and we will go into more details there.
For now, let us understand that the law of karma states that actions result in consequences. Good actions, aligned with dharma, termed as Punya, results in happiness (sukha). Whereas, bad actions, aligned with adharma, termed as Paapa, results in unhappiness (dukha).
Chapter 2 - Sankhya YogaVerse 2.25 - 2.30The soul is ‘sarva-gata’In Vedanta, the soul is described as ‘sarva-gata’ (all pervading), which means it exists everywhere. The Sanskrit word "sarva-gata" (सर्वगत) is composed of two words: "Sarva," meaning "all" or "every," and "gata," meaning "gone" or "gone to." Therefore, "sarva-gata" implies that something or someone has gone to all places, or is present in all places at all times.
So at least theoretically, the belief is that there are life forms even in places like the Sun where we think there cannot be any life form. They just exist in different bodies that we cannot see or perceive.
The soul is Invisible, inconceivable and immutableVerse 2.25 specifies 3 attributes of the soul. Invisible, inconceivable and immutable.
You cannot catch the soul and you cannot see it using any instruments.
When Shri Krishna says that the soul is inconceivable, it means that we cannot try to define it or prove its existence using just theory or experiments. I would like to attempt to convey this a bit poetically.
Should you strive to fathom the unfathomable,
Your grasp but clutches at a mere semblance,
A creation of your own mind, a limited notion,
That cannot mirror the fullness of that unfathomable reality.
The Samskaras and their influence in our livesWe have spoken about karma and how it keeps the cycle of birth and death. We will dive deeper into Karma in future sessions. Before that, we should understand the concept of samskara which is also important to understand. samskaras are the basis of the development of karma.
Sanskrit word sam which means complete or connected together and kara which means cause of action. Every conscious action we perform creates an impression in our mind. The intent behind the action determines how strong these impressions are. And these impressions are what are termed as samskaras.
Some people always tend to think negatively even during normal circumstances. Some people tend to be violent, some people tend to be happy-go-lucky and carefree, etc. These tendencies are caused by the samskaras inherent in them. Samskaras influence our thoughts and actions and our actions in turn, create our karma.
Chapter 2 - Sankhya YogaThe soul is immortalIn verse 2.19 and 2.20, Shri Kṛṣṇa says that those who think that the soul is the killer or that the soul is getting killed, lack knowledge, because the soul does not kill and the soul cannot be killed. The soul is never born nor does it ever die. Only what is born can die and the soul is not born, it is eternal as it is a tiny spark of the eternal God. Thus, it is only the body that dies, never the soul.
The same thing is mentioned in the Katha Upanishad, chapter 2.
न जायते म्रियते वा विपश्चिन्नायं कुतश्चिन्न बभूव कश्चित्।
अजो नित्यः शाश्वतोऽयं पुराणो न हन्यते हन्यमाने शरीरे॥
na jāyate mriyate vā vipaścinnāyaṃ kutaścinna babhūva kaścit ।
ajo nityaḥ śāśvato'yaṃ purāṇo na hanyate hanyamāne śarīre ॥
The atman is never born, nor does it ever die; it did not come from anywhere. It is birthless, eternal, immutable and primeval. The atman is not slain when the body is slain.
Adi Shankaracharya, a renowned Indian philosopher and commentator on the Vedas, provided a commentary on the Katha Upanishad, in which he elaborated on the verse mentioned above. According to Shankaracharya, the verse sheds light on the nature of the atman, which is our true self, and transcends the cycle of birth and death. He explains that the atman is not subject to the physical changes that affect the body, such as growth, aging, and death, but rather is eternal and unchanging.
Furthermore, Shankaracharya refutes the notion that the atman is created or born, which some individuals believe. He asserts that the atman is an intrinsic part of the absolute God, who is Sat, and the source of all life and the foundation of existence itself.
Overall, Shankaracharya's commentary highlights the fundamental teachings of the Upanishads, which assert that the true Self is not constrained by the body or the mind, but rather is infinite, eternal, and unchanging.
As we discussed in the previous verses, we are not this physical body, we are something higher, we are the soul, which is the absolute truth. Our ultimate goal of life is to realize this truth. Whether we believe it or not doesn't change the truth. Just like gravity is not going to change, whether we believe it or not.
Shri Kṛṣṇa is explaining this truth to all of humanity through his message to Arjuna, that this soul is eternal and it can never be destroyed. It is beyond life and death.
Verse 2.14 - 2.18
मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदु: खदा: |
आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ||14||
mātrā-sparśhās tu kaunteya śhītoṣhṇa-sukha-duḥkha-dāḥ
āgamāpāyino ’nityās tans-titikṣhasva bhārata
मात्रास्पर्शाः
Analysis ParalysisIn the previous shloka, we saw how Arjuna was having so many emotions and thoughts running through his mind and feeling totally confused and incapable of performing rightful action. In western philosophy, there is a term for a mental situation similar to this and it is called “Analysis Paralysis”. I am sure most of us have gone through this to some extent or other. It could be as simple as researching the net for which mobile phone is a good buy, spending days on research and then feeling lost and confused. That is “Analysis paralysis”. Too many thoughts, too much information overdose, too much confusion, having a paralyzing effect upon us and making us incapable of performing the right action confidently.
The best and easiest recourse to take during such situations is to approach an expert on the topic whom you can trust. For example, if you are having analysis paralysis about the person you want to marry, approach your parents for advice. If you are having analysis paralysis about which place to go for a vacation, consult a trusted travel agent. I am sure you get the idea. So here, Arjuna is consulting the Jagad Guru, Shri Krishna.
Lord Buddha taught about the perils of this ‘analysis paralysis’ and he termed it as ‘Prapanca’ in Pali.
Papanca is a very important concept in Buddhist philosophy. It refers to the process of our mind creating multiple and unnecessary thoughts, and emotions, thereby leading to the creation of mental stress and suffering.
According to the Buddha, papanca arises from our tendency to cling to things and our craving for permanence and self-identity. This mental process creates a seemingly endless cycle of thoughts, feelings, and emotions, leading to feelings of restlessness, anxiety, and unhappiness.
There is a popular story of the Poisoned Arrow mentioned in Buddhist scriptures: In this story, a man is suffering from a serious illness and approaches a healer for a cure. The healer explains that he is suffering from a piece of a poisoned arrow that has got stuck inside his body. The man then starts asking questions about who shot the arrow, what family they belonged to, what could be the reason they targeted him, did they shoot anybody else, etc. By focusing on so many unproductive thoughts and negative emotions, the man was only causing more pain for himself. The healer then tells the man that he is happy to answer those questions if the man is confident that those answers are going to heal him and relieve him of the pain. At that instance, the man realizes that these questions and thoughts and emotions are not helping him and only making him suffer more and he should instead be focusing on how to get the poisonous piece of arrow out of his body as soon as possible. He realized the concept of papanca at that point and requested the healer to just remove the piece of the arrow from his body and cure him.
There is a very insightful poem that is believed to have been composed by Buddha, where he describes the sense of samvega, meaning agitation of the mind, that inspired him to look for an end to suffering.
Chapter 2 - Sankhya Yoga
Verse 2.4 - 2.9
अर्जुनउवाच |
कथंभीष्ममहंसङ्ख्येद्रोणंचमधुसूदन |
इषुभि: प्रतियोत्स्यामिपूजार्हावरिसूदन || 4||
Chapter 2 - Sankhya Yoga
Introduction
Sankhya Yoga
The second chapter of theBhagavad Gita, "Sānkhya Yoga", is where Lord Krishnabegins to impart his teachings to Arjuna on the battlefield. In this chapter,Lord Krishna explains the nature of the self and the material world, and how tounderstand their relationship in order to attain liberation.
Lord Krishna starts byexplaining the principles of Sānkhya Yoga, one of the six schools ofIndian philosophy (Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa, Vedanta) whichasserts the existence of two ultimate realities: Purusha, the unchanging andeternal consciousness, and Prakriti, the material world and the source of allchange. He explains that the ultimate goal of Sānkhya Yoga is to achieve astate of liberation or enlightenment, which is attained by understanding thetrue nature of these two realities and realizing that the self is distinct fromthe material world.
In this chapter, LordKrishna lays the foundation for the philosophy of Sānkhya Yoga and histeachings that will be developed throughout the Bhagavad Gita. It is anessential chapter for understanding the path to liberation. As we delve intothis chapter, we will gain a deeper understanding of the nature of Purusha,Prakriti, and the relationship between the two, and how we can use thisunderstanding to achieve liberation.
Shri Krishna also encouragesArjuna to practice self-control and detachment from material things inorder to gain true wisdo
Chapter 1
Arjuna’s Vishada
You can read the complete text of Chapter 1 via the Pragmatic Gita website
The first chapter sets the stage for Shri Krishna to expound the divine knowledge of Bhagavad Gita. We will summarize this chapter and the key lessons contained in it. From chapter 2 onwards, we will review each shloka and explain the practical lessons contained in them.
Vishada is a state of sorrow and despair. It is the state of mind of Arjuna when he was standing in the middle of the battleground known as the kurukshetra. In fact, for most humans, they seek higher spiritual knowledge only when they are in the state of vishada. Thus, Arjuna’s state of mind being the start of Bhagavad Gita is very symbolic for all of humanity.
The great battle mentioned in the Mahabharata happened between the Pandavas and Kauravas almost 5000 years ago. The Pandavas were the five princes whose father was the late king Pandu, while the Kauravas were the 100 princes whose father was the blind king Drtharashtra. The battlefield where the great war of Mahabharata occurred is called Kurukṣetra, and it is also referred to as “dharmakṣetra.” Here, “Dharma” means righteousness and “kṣetra” means the field. So this is the field where the war for righteousness happened. As beautifully quoted by Swami Vivekananda, The Kauravas had the might, but the Pândavas had the right.
Before the war, Lord Shri Krishna gave the choice to both the sides to either choose just Him or choose his vast army. Duryodhana, the eldest prince of the Kauravas was greedy and chose to have Krishna’s vast army, while the Pandavas gracefully and gratefully chose Lord Krishna himself, even though Krishna said that He will only act as a guide and not use any weapons or actively participate in fighting with anyone. The happenings in the battlefield, including the discourse of the Bhagavad Gita by Lord Krishna, is conveyed to the world through a dialogue between King Dhritarashtra and his minister Sanjaya. Dhritarashtra was blind, although he was very eager to know what was happening on the battlefield.
Sanjaya was a disciple of Sage Ved Vyas, the author of the epic Mahabharata and had received the miraculous power of distant vision from him. Therefore, Sanjaya could see and hear everything that was happening on the battleground of Kurukshetra while being seated next to the king in his palace and gave a running commentary to king Dhritarashtra. The first chapter of the Bhagavad gita begins with Dhṛtarāṣṭra’s query to Sanjaya:
धृतराष्ट्र उवाच | धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः | मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||1||
dhṛitarāśhtra uvācha dharma-kṣhetre kuru-kṣhetre samavetā yuyutsavaḥ māmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya
“O Sañjaya, after they gathered on the holy field of Kurukṣetra, being eager for battle, what did my sons and the Pāṇḍavas do?”
Verses 1.2 - 1.20 provides an introduction to all the great warriors from both, the pândavas as well as the kaurava armies who are assembled in the battlefield and how they were blowing their conch shells and preparing for war. Verses 1.21 - 1.24 describe the scene where Arjuna requests Shri Krishna to take their chariot to the middle of the battleground, in between both armies. It starts with Arjuna saying:
सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत || 21|| यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् | कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे || 22||
senayor ubhayor madhye rathaṁ sthāpaya me ’chyuta yāvadetān nirīkṣhe ’haṁ yoddhu-kāmān avasthitān kairmayā saha yoddhavyam asmin raṇa-samudyame
“O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must fight with in this great battle.”
Verses 1.25 – 1.47 talk about Arjuna’s state of mind being full of sorrow and
The word ‘bhagavad’ refers to God and ‘Gita’ refers to song. So, in essence, the Bhagavad Gita is the song of God. The Bhagavad Gita is part of the epic Mahabharata, which happened approximately 5000 years ago when God had incarnated as Lord Krishna on earth. The Lord participated in this war to set an example that we should always stand up against injustice (adharma) and not rest until we have established justice (dharma). The Mahabharata is thus called the battle between Dharma and Adharma where God took the side of Dharma and led it to victory over the very powerful enemy on the side of Adharma.
Before the start of the war, Arjuna had many doubts and questions regarding Dharma, Adharma, Karma, Soul, etc. In reality, this is another Leela of Shri Krishna where he made Arjuna ask all these practical questions so that Shri Krishna Himself can provide the best answers for the benefit of not just Arjuna, but for the whole of humanity. This conversation is documented by the great sage Ved Vyasa and came to be known as the Bhagavad Gita.
Some high level reasons on why we should study the Gita:
- Study of Gita will help one to get unaffected by 2 fold experiences of life – Sukham and Dukham.
- If a person contemplates on Gita, he will not get affected by the past, just as the lotus is not affected by the water.
- Papams trigger guilt and Gita removes the guilt and guides us not to repeat action.
- Like we smear oil to cut Jackfruit, smear oil of Gita to face difficult situations in life.
- During study of Gita, Devas present, hence look at Gita study with great reverence.
- Devas will help a person who contemplates on Gita.
- Gita Parayanam (reading, listening, practicing) gives Adrishta Phalam and Jnanam gives Drishta Phalam. Invisible power blesses us.
- Gita teaches us how to control our senses and purify the mind. This is important because happiness through sense organs is limited, while happiness gained through God realization is unlimited and eternal.
- Gita is Jnana Kavacham (shield of divine knowledge) which protects us at all times.
- Gita teaches us how to maintain a Balanced mind that will lead us to Vaikunta, or the abode of God.
Chapter 3 Karma Yoga The yoga of action
In chapter 2, Krishna discussed the philosophy of yoga and ended with the nature of a sthitaprajnya, a person of steady wisdom and calm mind. Krishna concluded chapter 2 with a statement that if you are able to achieve the state of a stithaprajnya even just before death, you will be liberated from this cycle of life and death and reach God.
In the olden times, people used to perform yajña in return for material benefits. Shri Krishna says that performing your prescribed duties and dedicating them to God is also yajña and it is superior to the ritualistic sacrifices.
In chapter 3, Krishna goes into the details about karma yoga, the yoga of action.
In this episode we will cover chapter 3, verses 1 to 6.
In this chapter, Arjuna again tells Shri Kṛṣṇa that he is unable to cope with his current state of mind, and he refuses to take part in such a battle and requests Shree Kṛṣṇa to be his spiritual teacher and clear his doubts and impart the divine knowledge that will help him understand various aspects of life. This is the chapter where the Supreme Lord starts imparting divine knowledge to Arjuna and He begins with the nature of the soul, which is eternal and imperishable. Kṛṣṇa also explains to Arjuna the importance of doing one’s prescribed duties under all circumstances.
With each teaching, Arjuna comes up with more questions and Kṛṣṇa then goes deeper into various aspects of spiritual science. This is also the Chapter where Shri Kṛṣṇa is referred to as Bhagwan, or God for the first time in the Bhagavad Gita.
The 2nd chapter can be considered the most important chapter of the Bhagavad Gita and is also the largest, with 72 verses. Lord Kṛṣṇa has condensed the knowledge of the Gita in this chapter and in subsequent chapters he goes on to expand upon various concepts. The way the Bhagavad Gita is organized is that, chapter 1 is the preparation or introduction, chapter 2 is the condensed essence of the whole Gita and chapter 18 is the summary of everything that is contained in the Gita.
Since ancient times, all Hindu philosophical teachings have been categorized as belonging to either the asthika or nasthika schools of thought. Asthika means those who acknowledge the existence of a higher self, or God. Nasthika means those who do not acknowledge the existence of a higher self or God. Needless to say, Bhagavad Gita is part of Vedanta which belongs to the asthika school of thought. Samkhya or Sankhya yoga refers to one of the six asthika schools of ancient Hindu philosophy which are Nyāyá (school of logical thinking), Vaiśeṣika (objective nature of the universe), Sāṃkhya (study of topics like the soul, nature and energy), Yoga (study of body and mind), Mīmāṃsā (science of introspection and critical investigation), and Vedānta (study of the Upanishads, Bhagavad Gita and the Brahma sutras).
In the context of the Bhagavad Gita, the most important aspect of Samkhya philosophy that Lord Kṛṣṇa explains is that of the nature of Purusha (higher self), Prakriti (nature) and the three modes of nature, Sattva (goodness), Rajas (passion) and Tamas (ignorance).
The first chapter ended with a depressed Arjuna in a state of a nervous breakdown. In chapter two, Kṛṣṇa starts addressing this situation and helps Arjuna overcome it.
We have to restrain and control our senses. As we discussed earlier, desires are a big hurdle towards becoming sthitaprajna. So how do we manage our desires?
There is a big misconception that desires will go away once we satisfy them. It is a misconception because, although it may appear that your desire has been fulfilled and satisfied in the near term, in the longer term, desires only grow stronger each time you fulfill them. In the Srimad Bhagavatam it is stated that “Fulfilling the desires of the senses does not extinguish them, just as offering oblations of butter in the fire does not extinguish it; instead, it makes the fire blaze even stronger.”
Every smoker who tried quitting the habit will tell you this. Whenever they have a strong desire to smoke, they will say “I will have one last smoke and then I am done”. But guess what, the next day their desire for smoking only gets stronger. That is why people find it so hard to quit habits like smoking and drinking.
So what is the solution? Shri Kṛṣṇa says that just as a tortoise withdraws all it’s limbs into the shell when it senses some disturbances outside, we should withdraw our sense organs from the sense objects whenever we are troubled by desires. Then we become sthitaprajna.
Kṛṣṇa goes on to say that it is not enough to just control your body and deprive it of the sensory objects because the cravings will still remain. It is only through self realization that the cravings also go away. That should be the ultimate goal. Thus, Shri Kṛṣṇa teaches the beautiful path of sublimation of desires by directing them toward God.
So, for managing your desires, step 1 is to withdraw your sense organs from the sense objects, meaning do not give in to your desires. This will weaken your desires.
Step 2 is to recognize when you are having cravings and at that time, substitute those thoughts with thoughts of God. Chant the Hare Kṛṣṇa mahamantra a few times. If possible, engage in some activity as a service to God. Like doing puja, cleaning your space, singing a devotional song, cooking prasadam, etc.
Kṛṣṇa also gives a warning. Do not take it lightly. indriyāṇi—the senses; pramāthīni—turbulent or agitating; haranti—carry away; prasabham—forcibly; manaḥ—the mind
Managing your desires is not easy and Shri Kṛṣṇa says that “O son of Kunti, The senses are so strong and turbulent, that they can forcibly carry away the mind even of a person endowed with discrimination and practicing self-control.”
We discussed in 2.47 that Kṛṣṇa wants us to do our duties without being attached to the results. We can see that everything in Nature is practising verse 2.47 :-) The animals, trees, oceans, sunshine, rain etc all are doing what they are supposed to be doing without worrying about the outcome.
So the question is why it is so difficult for humans to perform our actions without attachment to results? The simple answer is our massive Ego :-) It is the Ego which makes us get attached to results because we like to say “I did it” or “I accomplished it”. So why is this Ego bad? Basically we are a tiny spark of the supreme God. However, we cannot succeed in realizing the Supreme God as long as we are engrossed in our own self. Once we detach from our small “i”, we start realizing the big “I”.
In 2.48, Shri Kṛṣṇa says योगस्थ: कुरु कर्माणि सङ्गं त्यक्त्वा धनञ्जय | सिद्ध्यसिद्ध्यो: समो भूत्वा समत्वं योग उच्यते || “Be steadfast in the performance of your duty, O Arjuna, abandoning attachment to success and failure. This evenness of mind is also known as Yoga.”
In the previous verses, Shri Krishna told Arjuna "Give up this cowardice and face up to your problems". This applies to all of us. We should remind ourselves that fear is not a virtue and we should rise above our fears and face our problems head on.
In this episode, we cover verses 38 to 47 where Shri Krishna moves deeper into the science of karma.
Arjuna had expressed his fear that by killing his enemies he would incur sin. So here Shri Kṛṣṇa is tells Arjuna that he should engage in the battle just for the sake of duty. He is telling Arjuna to keep his mind calm and even in happiness and misery (sukhaduhkhe), in profit and loss (labhalabhau) as well as in victory or defeat (jayajayau).
In these verses, Lord Shri Kṛṣṇa reminds Arjuna of his duties as a Kshatria and tells him that as a Kshatria, it was his duty to fight for dharma and for protection of people from adharmic forces.
Kṛṣṇa uses the term Swa-dharma, which means one’s duty as an individual, in accordance with the Vedas. There are two kinds of swa-dharmas, para dharma, or spiritual duties, and apara dharma, or material duties. Considering oneself to be the soul, the prescribed duty is to love and serve God with devotion. This is called para dharma. The Vedas also prescribe duties based upon one’s āśhram (station in life), and varṇa (occupation). They are called apara dharma, or mundane duties.
In this episode, we continue our study of the eternal nature of our soul.
We also discuss key learnings like not holding on to negative emotions, not getting overwhelmed with problems, etc.
In the previous verses, Shri Kṛṣṇa explained the importance of the guru, self realization and the true nature of the self.
Here we start with 2.14, where He says that the contact between the senses and the sense objects gives rise to perceptions of happiness and distress which are very temporary. Just like summers and winters, these perceptions are all temporary and we should learn to tolerate them with a calm mind.
This is another important verse that lays the foundation of Krishna’s philosophy that helps us reach the state of a sthitapragnya (person of steady mind) which Krishna will explain more in detail in the last few verses of this chapter.
Shri Kṛṣṇa kenw that Arjuna was in a very emotional state of mind and needs to be pacified with knowledge because as per Kṛṣṇa, knowledge and intelligence are the greatest tools we can use to rid ourselves of ignorance and succeed in our spiritual as well as material endeavors.
In verse 2.7, Arjuna admits that he is confused. He says “I have behaved in a cowardly manner, I am confused, I take recourse to your superior wisdom. My wisdom fails me here. You are my guru. Accept me as your student and teach me what is best for me”.
This is a very important turning point in Arjuna’s life. Until this point, Arjuna was seeing only a friend in Shree Krishna, however, from this point onwards, He sees a Guru in Krishna and requests him to accept him as a student and teach him what is best for him.
It is only when a student surrenders to the guru will the guru begin to teach. Unsought advice is not allowed in Vedanta. Unless you seek something, what is given to you has no value. We should also keep this in mind. If we just go on giving things to people who are not seeking it, what we give will have no value. Be it knowledge or material things.
A pragmatic introduction to the Bhagavad Gita, Chapter 2 (Sankhya Yoga) Introduction and first 3 verses.
The 2nd chapter can be considered the most important chapter of the Bhagavad Gita and is also the largest, with 72 verses. Lord Krishna has condensed the knowledge of the Gita in this chapter and in subsequent chapters he goes on to expand upon various concepts. The way the Bhagavad Gita is organized is that, chapter 1 is the preparation or introduction, chapter 2 is the condensed essence of the whole Gita and chapter 18 is the summary of everything that is contained in the Gita.
This episode is for Chapter 1, known as Arjuna Vishada Yoga. Contains important lessons about the mind.
Vishada is a state of sorrow and despair. It is the state of mind of Arjuna when he was standing in the middle of the battleground known as the kurukshetra. In fact, for most humans, they seek higher spiritual knowledge only when they are in the state of vishada. Thus, Arjuna’s state of mind being the start of Bhagavad Gita is very symbolic for all of humanity.
You can be instrumental in spreading the timeless teachings of Krishna that can help us live meaningful, peaceful and happy lives. Do share with family and friends who matter to you.
The Bhagavad Gita explained in a simple and practical manner without losing the authenticity. This is the introduction to the Bhagavad Gita.
You can be instrumental in spreading the timeless teachings of Krishna that can help us live meaningful, peaceful and happy lives. Do share with family and friends who matter to you.